PART I.. To the Well Minded Reader.

To the well minded Reader.

Some or other will perhaps wonder at, and fain know what the reason should be of my describing this =Pharmacopœa Spagyrica=, or Chymical Dispensatory, especially when they consider that there are not onely found various preparations of divers Chymical Remedies in my Books that I have published, but also many such innumerable Writings of such kind of businesses, are publick even from the days of old down to this very day, both profitable ones (of which the number is very small) and also unprofitable ones (of which there are a great multitude,) insomuch that it might seem altogether needless to commit to the Press any more matters of that kind. To satisfie such a one that thus enquires, I judge it well worth my while to demonstrate in this place, that it is not onely very profitable, but also highly necessary, well to distinguish between good and tried Medicines, and such as are not proved ones, not because you should neglect, correct, reject, and suppress other Mens Writings, and to esteem highly of mine. No such matter, for I well know that none can give more than he possesseth, and if any one doth (out of a candid mind) bring to light any thing for the profit and benefit of his Neighbour, how vile soever, and mean the thing be, yet is it to be most thankfully accepted of; and therefore let no body be so proud, as to presume upon the rejecting of the industry and labour of another Man, but rather extoll it with praises, though he himself could have done better. And so by what is here spoken, I would hint unto you that the very reason why I have published this small Treatise, is this, =viz.= that my inventions may reach out an helping hand to poor afflicted mankind, and that I may assist them in a Christian manner, according to the will and command of the most high. And although I have already described the preparation of many profitable Medicines, as well out of Vegetables and Animals, as out of Minerals, in my Philosophical Furnaces, by the use of which in case of necessity, every curable Disease may be sufficiently enough driven out and carried off; yet nevertheless it hath seemed expedient unto me, to set forth this little Work under three Parts, each of which parts shall contain singular Medicaments as for example. The first Part shall comprehend such Medicines, as proceed from Vegetables, the second Part, such as proceed from Animals, and the third Part, such as may be had out of Minerals. And this also is a primary reason why I have comprised each kind of Medicaments in a singular Work or Treatise, because of the envious know-littles, and foolish deriders, and despisers of Art, who reject all Mineral Medicaments, (but they know not their properties) as unsafe at all times, because not taken forsooth out of the wholsome Vegetables, (whose use and virtue [say they] hath been approved for many Ages) but out of the poisonous Minerals and Metals, whereto no trust is to be given, and the use of them too is to this day very rare, and their operation too vehement. Now that I may stop the mouths of these kind of Men, and that they may see and know, that I likewise am well versed in the virtues of Vegetables, and their true preparations, together with their purification and fundamental Anatomy, and with their reduction into most wholsome and most safe Medicaments, I have purposed with my self in my first part of my Spagyrical Dispensatory, to treat of no other things save onely such Medicaments as are made out of known Vegetable Simples, without the addition of any other things, (either Animal or Mineral) as for instance, out of Herbs, Flowers, Roots, Fruits, and Seeds, their separation by Art, and their reduction into a better form. In the second part, we will treat of such things onely as proceed from, and are prepared out of Man, and other Creatures, and such as live in the Air, and also such as live in the Waters. But in the third Part I shall not desist from defending those Medicaments of mine, which I published some years since, and were prepared of Minerals, and shall demonstrate unto you, that they are not at any rate to be shunned or neglected, if rightly prepared and applied, but are to be preferred far before those Medicaments that are prepared out of Vegetables and Animals. To them I will also adjoyn the use and preparations of several other things, which I never as yet made mention of. Nor do I doubt but that the eyes of the blind will sometime or other be opened, so as to see the truth, and confess it and love it, to the doing whereof, I pray God, that Eternal, Immutable, and durable Light, the Father and defender of the truth to help us. Amen.

THE SPAGYRICAL PHARMACOPOEA: OR DISPENSATORY.

What Vegetables are, or what is meant by the name of Vegetables?

You are in the first place to note, that under the name Vegetable, comes all that which hath its Food out of the Earth, which grows or is encreased, be they Herbs, Shrubs, or tall Trees with what appertains unto them, as the Root, Stalk, Leaves, Flowers, Seeds, and Fruits of them, as well cultivated as wild, both of our own Countrey, and Forreign, as well the known wholsomes one, as the unknown and hurtfull, whatsoever name they are called by, the kinds, shape, form, property, virtue, and power; of which, may be found described by many ancient and later Philosophers and Physicians, so that ’tis needless to make any farther rehearsal of them.

My purpose is onely to tell by what means, and by what most excelling way that innate virtue, operation, and efficacy, which God hath implanted into them, may, and indeed ought, by the dexterity and industry of Man, to be separated from their dead Fæces and Husks, and be concentrated and applied in a convenient form to Diseases, and be reduced into a most pleasant and acceptable Essence. But some may object and say, what good is here in bestowing such a deal of labour and care to extract the virtues out of Herbs, and concentrate them, and so at last administer them to the Sick? Will it not be all one, if any one know their natures, virtues and properties, (the which may abundantly enough be known by the large description given of them, in the Books both of the Ancient and Modern Physicians) and so make use of them, green and dryed, according as they are at hand, or else first steep them in Wine, Ale, Water, or any other drink used at Meals, or else boil them therein, or omit the decoction, and drink the infusion, and so administer help. Will not that perform the very same effect, that the well prepared, pure, subtile, sweet, and efficacious essence will? I answer that without question, there is extracted some kind of virtue out of the Herbs, by such a kind of infusion in Wine, Ale, or such other like drinks, and is together with the Wine carried into the Body, and effects no small things, if it meets not with too much matter that is to be turned out. But yet no body will deny but that their virtues being extracted and concentrated, and taken in a spoonfull of Wine or Ale, will operate more speedily, and be taken in more pleasantly, and display its virtues more effectually than the boiled Herbs, or its infusion; wherein by reason of the virtue of some few drops as it were lying hid in a whole handfull of Herbs, we are constrained to drink down together herewith such a deal of Wine or Ale, which too is rendred very unpleasant and ungratefull by the Herbs: This the Ancient Physicians well observed, and made an accurate search many Ages ago, by what means they might best of all prepare Herbs sundry ways, so as to be taken inwardly with delight, and be encreased in their virtues. Thence it came to pass that so many preparations are brought into the Dispensatories, which abide in use even to this very day: amongst which there are distilled Waters, Oils, Balsoms, Ointments, Juices, Electuaries, Conserves, and such like; the which I do not by any means reject, but onely mention how the virtues of Herbs may be administred to the Sick, in a far more pleasant form. It is all one to me, if the aforesaid and usual preparation of Herbs be still in best repute and so continue, for I neither sow there, nor expect to reap thence. And should I need their help (which God forbid) and that I had no better to supply my necessity, I would give God thanks, for his vouchsafing me a part of those prepared Herbs, lest I be constrained to make use of raw Herbs, in that manner that the Cows eat grass, but yet that I have better, no Body can blame me, if I rather use them, and am willing to communicate them out of love and duty to my Neighbour. Verily no Body is compelled to do otherwise than as pleaseth him, one useth Herbs in an infusion of Wine, another eats them with Vinegar, Salt, and Oil, another takes them green as they are, and cuts them small, mixeth them with Sugar, and assoon as they are come to a dryness, brings them into Powder, and takes them in some Broth; Another may thicken them with Honey, and Sugar, squeeze them in a Press, and so use them. And plainly ’tis no matter what way a Man takes in using them. Some there are that can’t abide any Powders, because they stick to their Gullet and will not pass down into the Stomach, others can’t endure Pills, and some you will meet with to whom all sweet things as Honey and Sugar are distastfull. And you will find many too that can’t endure Wine or Ale, wherein Herbs have been steeped but all night. Upon this account venerable Antiquity considered of so many preparations of Herbs, that if haply one way did not like them in administring them, the Physician might make use of another way, and so Men did year after year attempt more and more the preparation of sweet Medicaments, and so trimmed and adorned their Pharmacopœa’s daily by little and little, and brought it to a better state: And that is thus evident (I will now speak onely of the Vegetables,) viz. there are to be found almost in all well constituted Pharmacopœa’s, burning Spirits, which are produced (by distillation) out of fermented Herbs, as likewise Salts, which are extracted out of calcined Herbs and again coagulated; also extracts, and (by the mediation of the Spirit of Wine) thickned Juices are extracted; also distilled Oils, and some coagulated into Balsoms. And many more preparations of this kind, and better sorts there are, which have not been of any very long standing, but have been by little and little added by good and faithfull Physicians, all which things do perform as much as they ought (or may be expected in the rank in which they are) nor ought any one to throw them clear off. But now if any one knows how ingeniously to extract the virtue of an Herb, and to concentrate it in such a manner, as that one onely drop shall be of as much efficacy as a whole cupfull of distilled Water, or as a spoonfull of Powder, Juice, Syrrup, or Conserve. Why I pray, should not one drop be in all likelyhood more willingly taken than a full Cup, or a spoonfull? That which may be done by a few, needs not be done by a great many. But haply some other will say, how can I be certain that there is a greater virtue in some drops of some good Essence, than in a whole spoonfull of dryed and finely powdered Herbs, or of green Herbs condited and beaten with Sugar, or than a Potfull of distilled waters; now this may be known by the virtue, odour, and tast, and that on this wise. If a few drops be put into a potfull of pure fountain water, and be stirred with a Spatula, the said water doth then exactly resemble the odour of the Herb when whole, and doth as to its tast agree with that water which is drawn out of the green Herb by distillation. If therefore the odour and tast be there, the virtue cannot be far off, besides the use will easily shew it, if both of them are in the proof compared together. And this now cannot be contradicted by any probable argument, for it is clearly evident to every one, that such a kind of Essence is an hundred thousand times more efficacious (respect being had to the quality and quantity of the same) than the Herb either green or dryed: Besides there also ariseth this benefit, that such a kind of Essence doth not at all lose any thing of its virtues though kept a great many years, whereas the other preparations and especially the distilled waters will grow musty and putrifie. But an Essence will (if warily preserved) endure as efficacious above ten, yea an hundred years, as it was the very first day that it was made. Forasmuch therefore as these things are without controversie thus, we should rather mind the chusing of such things which being but small in quantity, are pleasanter and more efficacious than those that are of so great a bulk, which indeed are of little or no efficacy at all. There is no body will deny, but that the virtues of Herbs are widely dispersed and hidden in themselves, and for which virtues sake we are forced to take the whole Herb, that is, the dead body for that little virtue that lies hidden therein, just as if a Man instead of Bread should eat the crude wheat together with the stalk whereon it grows, which certainly would prove very hurtfull to the Stomach, and would together with its allaying our hunger corrupt the Stomach, and make it unfit for digestion. If therefore the Countrey-men who are the most sluggish and unaptest Men of all others, have by a long course of time arrived unto and experimented this Wisedom and Dexterity, viz. that the Corn is not just as it comes out of the ground in its husk and stalk, at all fit for the use of Man, and do likewise well know that it is far more profitable (if the grain be first threshed out of the Eare, then ground small in a Mill, the husky Bran be separated, and then the pure Meal mixed with a little water and Salt, or ferment Leaven, and so the Past suffered to ferment, and afterwards be baked) than to use the crude Corn just as it grows, why should we not use also the utmost of our endeavours to extract the most pure Essence out of medical Herbs, and so to administer them to the Sick; than to use the crude Herb as it comes out of the Earth? And this I instance onely for example sake, that it may appear that a legitimal preparation exalteth a thing into a far better state than it was before. And this may be demonstrated by sundry examples, if need required, but sure here is no body that is such an unwise Tatler as to dare to oppose it. Forasmuch then as the case stands thus, that an extracted, pure, and subtile Medicine, operates far more speedily and safely, than when prepared after the common manner, I judge it much amiss to conceal the way that leadeth thereunto, and not to give directions for the use and profit of ones Neighbour. Nor indeed can I say that this invention of preparing Essences of Herbs did proceed first of all from my self; for ’tis unknown to me what another may either have done, or is able to do. But this I know, that no body hath hitherto mentioned the same either in Writings or otherwise, and that this preparation is no where known or in use. Well be it as it will, whether or no others know it as well as I, or have known it before me, yet it ought to be accompted a good thing, that I bring it forth to light for the sake of so many sick People. And it would have been much more acceptable unto me, if any body else had published it before me, and had eased me of this labour. But that I may return to my purpose; I will begin a brief but very clear description of the way whereby the virtue of Herbs is to be extracted and concentrated, that so by this means they may be more effectually operative in Diseases, and be more commodiously administred than the crude and unprepared Herb, and it is to be done as followeth.

The Preparation of the Essences of Vegetables.

Take of an Herb cleansed from the Earth, and its withered and putrified Leaves, both Root, Stalk, Leaves, Seed if they may be had, as much as you list, but however let it be at the least some fifty pounds weight, for the Fermentation will not succeed so well in a lesser quantity, as if taken in a due measure and plenty. Cut the Herb, &c. small, pour Water hereupon as much as is sufficient to fill your Copper Still, within an hands breadth of the top, urge your fire somewhat strong, and there will distill forth a clear and well smelling Water, together with a little Oil, which you must separate from the Water by a tritory or separating glass, and reserve it apart: then take out the Herbs remaining in the Still, put more of your Herbs in, and distil the Water and Oil as before, this repeat so long, until you have distilled all the Herbs, always separating the Oil from the Water, and keeping it apart. Now then all the Herbs being thus distilled, pour water on them again, and put thereto a spoonfull of good new Ale yeast, and let them ferment together in a woodden Vessel covered over for some three or four Days: Then when the Herb begins to leave off working, ’tis enough, and is fitted to send forth in a volatile manner by distillation its most pure parts, viz. Salt and Sulphur. Stir the matter well with a stick, that so both thick and thin may be well mixed together; fill your Still herewithal, give a fire by degrees, that the Herbs burn not too, and the Spirit tast of an Empyreume. Distill it with a Refrigatory so long as the water hath any savour, the which you may easily find by tasting it often, when the water comes forth insipid cease from the Distillation, keep what is distilled forth in glasses: Then empty your Still and fill it again with more fermented Herbs, even within an hands breadth of the top, distil thence the Spirit, the which so long repeat until there remains nothing of the Herb undistilled. Then having cleaned the Still and Refrigatory, pour hereinto all your distilled Spirits, and rectifie them, take onely the strong Spirits, pour out the insipid water left in the Still; rectifie the Spirit again in an Alembick in B. M. and it will again put off an insipid water; and if need be repeat this rectification yet once more in a glass Alembick, that so the Spirit being exalted by a farther operation may become very strong and subtil, and its internal Vertue may be concentrated. So then, now take the Herb from which the Oil and Spirits proceeded, make thereof small Balls which dry in the Sun or at the Fire, burn them unto Ashes, from which Ashes extract the Salt with the insipid water left in rectifying your Spirit, and coagulate it: This Salt you must again dissolve with more new water and filter, and coagulate it and then it is enough. To one part of this Salt, pour two parts of the rectified Spirit, and gently abstract it in a B. M. and so the Spirit will receive into it self asmuch as it needeth of the fixed Salt, and bring it over with it self by the Alembick: But the fixed Salt holds back the Phlegm, which as yet lurked in the Spirit. But now the Salt thus moist, if it be again fired (or calcined) is as good as it was before. To this Spirit thus concentrated even to the utmost, pour an half or a third part of the Oil you distilled before out of the said Herb, mix them together by shaking them well, and the concentrated and Alkalizated Spirit will in a moment devour his said proper Oil, and will all of it be converted into a clear efficacious and pleasant Essence. In which Essence the volatile Salt and Sulphur of that Herb are united with the fixed Salt, and are to be accompted of, as a pleasant, penetrative, efficacious Essence, and friendly to nature; the which may be mixed and profitably taken with any Liquor: A few drops of which have more Vertue than a whole handfull of the crude Herb. And this Essence being taken into the Body, doth not onely operate more efficaciously in those kinds of Diseases which the Herb served for before its being thus prepared, but doth also (by reason of its subtil purity) more speedily display its Vertues, and being externally applied, doth (by its Odour) corroborate the Heart and Brain beyond all other, how sweet and odoriferous soever thickened Oils, prepared with Civet, Musk and Ambergrese; all which it compared with this Essence, are to be esteemed of as a dead Body: For in this Essence, the volatile Salt which is conjoyned with the Oil, doth presently introduce (or lead it inwards) and make it subtil, even to Admiration. And so this Medicine serves as well for inward, as for outward Uses. And certain it is, that the sweet Odour of any Herb, such an one as by which the Heart might be comforted, as it were in a moment, doth sometimes effect more than another comforting Medicine taken into the Body. For the Heart of a Man lives of the Air, as a Fish doth in the Water, the which being pure, the Heart becomes also well thereby, and so on the contrary ill. Why should a Man love to smell a Flower, did not the sweet Odour comfort his Heart and Brain, and were not his Spirits refreshed thereby. If then the Flower and Herb effecteth thus much, where the sweet and comforting Spirits are as yet encompassed, involved, wildly diffused, and tied to their dead Body; what will the Spirit do, being separated from the Body, highly depurated and again concentrated. Besides the daily, and (to all) well known experience, that a pleasant Air refresheth the Heart, but a corrupt and infected Air (as is evident in the time of the Plague) doth (on the other hand) debilitate it, and plainly suffocate it; It might be an easie matter to produce Histories to prove and verifie the same, but that it would be too tedious. But yet I must needs set down here one or two memorable ones, for the better confirmations sake of my Opinion. Josephus de Acosta an acute and very expert Philosopher, of the Order of the Jesuits, wrote a Book of the Condition and Property of the Isles of the West Indies newly found out, and amongst other things in the third Book, and ninth Chapter, speaks of things no less incredible than true, concerning the nature of some Winds which (in some Provinces scituate beyond Chili) leap down as it were from the Tops of Mountains and Desarts, and saith of them, that these Winds, do (by reason of the notable piercing cold) not onely cast or throw down for dead, the Passengers passing that way, who not dreaming of any such thing are not well provided against it, but doth also wholly kill some meerly from that most subtile Cold, so contrary and extremely inimicitious to the Spirits and Life of Man. For even as a pleasant and temperate Air doth preserve and cherish our vital Spirit, and nourisheth it; so on the contrary an intemperate and cold Air, doth suffocate and kill it: The which thing is wont to happen to such as sail at Sea, for there the Air is infected by the motion of the salt Sea, and doth so affect and debilitate those that are unaccustomed thereunto, and especially their Brain, Heart, and Ventricle (as we said above concerning the cold Wind, in the Desarts about Chili) that it causeth men to vomit, their Head and Heart pains them, they loath both Meat and Drink, until they are accustomed to the Air, and can well brook it. Besides this story I will yet add another, to shew that an infected Air can bring more detriment to the life of a man, than any corporal Poyson. For a corporal Poyson invades the stomach onely, which by the help of Nature doth easily expel the same again, which is sufficiently witnessed by all well known Histories, viz. that a man casts out by vomit a Poyson that is drunk down inwardly, but that spiritual Poysons do hasten to the Heart, to suffocate the vital Spirit, unless a man be well armed, and this shall be instanced unto you by the following History.

About some 30 years ago, there were two Mountebanks at Paris, that had their stations not much distant from one another, and they did each of them to their utmost commend their own Treacle which they sold to the Inhabitants, thereby to disparage each other, and each to allure the men to himself onely. But at last they came to a bargain betwixt themselves, which was this, each of them should defend himself with his own Treacle, against the Poyson the one should give unto the other, and thereby defend the excellency of his Medicine. Well, one of them takes a huge Toad, swallows down one half, gives the other half to his Companion to devour, the which he also swallowed and neither of them hurt. The next day following, the other invites his Adversary and used this Stratagem. He took a Viper, together with a Toad and put them into a Drum, adding hereto an handfull of Salt, and ordered the Drum to be beaten a while with Drum-sticks, with which unwonted noise both the Serpent and Toad being enraged, breathed forth their spiritual Venome, and filled all the Drum herewith: This done, he bid his guest put his nose to the hole of the Drum, which is usually about the middle of it, for the letting forth of the sound, who as soon as ever he had drawn in the spiritual Venome, fell backwards and died presently, not dreaming any such matter, nor understanding that the spirits either good or bad have as effectual operation upon the body, as a corporal Poyson hath.

I have not inserted these two stories, to fill the Paper up with words, but to shew, that Spirits being separated and freed from their bodies, are in there virtue and operation an hundred times stronger than the bodies themselves are, though conjoined with their Spirits. The which thing doth as well take place in such subjects that are wholsome and friendly to Man’s nature, as in these here rehearsed. It is abundantly known how many good and subtile Spirits I have described for the sake of the Sick, in my second part of Philosophical Furnaces; yet few are here to be found that set about the preparation of them. Amongst which Spirits, that of Sal Armoniack is not the meanest, which because of its penetrating and temperate heat, doth exhibit a most present operation, and is a Spirit worth all Men’s knowledge, and worthy every where to be had at the Apothecaries Shops. Yet I have not as yet seen it any where to be had, though I described a short easie way of preparing of it: But of this (if God will) more shall be spoken in the next part, where we treat of such Medicaments as are prepared out of Animals. Such as are their volatile Salts, and fixed ones, wherein a great virtue lieth hidden, and are (in some cases) to be far preferred before those Medicaments that are made out of Vegetables. But yet though it be thus, I cannot but admonish here that good and subtile Medicines are to be circumspectly used, and not to be administred to the Sick in a greater quantity than their nature will bear. Good and sound Wine is able to comfort, and conserve in health, the Heart, Brain, and whole Body of him that useth it aright. Whereas another that useth it immoderately, even the same Wine is able to inflame and infect his Lungs and Liver, to possess his Head, to bring a trembling into his Hands, and a Gout into his Feet, to weaken his Sight, and to fill his Reins and Bladder with the Stone; and for this end it was never given by God, nor gotten with so much labour, but was created onely to serve for the health of Man. O what curious secrets do lie hidden in the Wine onely (not to speak of Corn and other Fruits) all which the World neither knows nor cares to know, and I have determined with my self to publish, in my Vegetable Work, but yet it is at the pleasure of God, whether he will permit so to do or not. It is sufficiently manifest by Wine alone, that the abuse of a thing hurts not the abused subject, and the same may be said of other penetrating Medicines, whose operation is according as you use them. We do not suffer a Child or a Fool, neither of which are compos mentis, to meddle with a sharp Knife, for fear lest they should hurt both themselves and others too; but now a Wise Man useth it aright, and knows how to employ it both to his own and the use of other Men. If then one hurts another with a Knife, the fault lies not in the Smith that made it, because he gave it such a keen edge, but in him rather that used it amiss.

Thus much I judged it worth the while to advise you of, lest haply some of the Essences which I have described, should undergo a wrong censure, as if they were too hot, but if they should, it may be known what answer to give. For I confess that too much heat doth as well extinguish the Vital Spirit (seeing it is a temperate warmth that is its life and nutriment) as the cold, which is an enemy to nature: and therefore you are here taught not to drink down these fiery Essences as if they were your ordinary drink, but they must be wisely administred, viz. 1, 2, 3, or 4 drops at a time according as the Patient is, in a spoonfull of Ale, Wine, or other liquors. And so the Medicine penetrateth through the whole body, and performeth that effect which God hath given it. But this is to be known, that the force and essence of all good and wholsome Herbs consisteth of heat, the which by how much the more it is dilated and diffused throughout the body of that Herb, so much the less observable is it; and by how much it is contracted, by so much the more visibly and sensibly is it apprehended. Whatsoever yields a temperate heat, is acceptable and wholsome to nature; and contrarily, whatsoever refrigerateth too much, all that is inimicitious and deadly, and this even every one, to whom nature is in any small measure known, is enforced to acknowledge.

The death and destruction of the life of Man, is no other thing saving a dissimilitude and contrariety, whereby that which is alike and temperate is destroyed and dissipated, whether it be done by too much heat or too much cold, ’tis both on the same manner. Too much heat doth exhaust the strength out of a Man’s body, just as a great fire draws to its self a lesser. But a mighty cold drives the spirit and life of a Man to the heart, and is worse than the heat, but yet more insensible, and this is clearly evident in Wine, which being set in a Vessel at the fire, the Sun, or some warm place, the heat draws to it self the spirit and life of the Wine, and leaves behind an insipid or unsavory matter, because like covets its like, but if a Vessel filled with Wine, be set in an intense cold, that cold doth not attract the Spirit as the Fire did; but hates it as being unlike it, drives it into a little room into the center of the Vessel, so that having broken the Vessel and separated the Ice, the spirit will be found whole by it self, which otherwise, and in the heat did ascend and might be caught in a Receiver set hereto So then, the Spirit is constrained as well by too much cold, as by too much heat to forsake its Soul and Habitation and leave it to the power of Death.

And many things might be spoken both of the nature of heat and cold which are understood but by few. There lies hidden therein great Arcanums which is not at all fit for the contemners to be acquainted withall. An hot and temperate Air, and the light of the day being dispersed widely or a far of, are the graces and virtue of God. But the concentrated hot Air and Light of the Day, what can they be else but God himself, the Habitation of pure Spirits. The darksome and cold night is nothing else, but the emitted and widely dispersed or dilated curse and wrath of God. But the concentrated and dark night is nothing else but the eternally mortifying power and center of all evil, and Habitation of evil Spirits, where is howling and gnashing of Teeth. Do but a little consider, what is it that a little concentrated handfull as it were of the Sun will not do? will not the heat kindle Wood, as it were in a moment, and melt Lead and Tin? what would not the Sun do if intercepted the breadth of three or four paces? without doubt it would suffice to melt Iron and Copper. But it exceeds all understanding to guess if the shining Sun were concentrated a miles breadth what would it then do. But yet it is likely that it would burn up the whole World in a moment, and make it vanish away in smoak, should the Sun shine on it in this wise. This may be demonstrated by the contact and union of the Sun’s beams in Concave one a burning Glass. And if we are unable to behold the light of the Sun, when a little collected by some instrument because the brightness thereof is such, as to hurt the Sight; who is able to stand before the Sun it self, (and yet he is but as an egress or out-gone virtue of God) much less before God himself who is the Center of light. And could the darkness be so concentrated as the light is, what an incomprehensible and dreadfull monster (such as Death, the Devil, and the infernal Pit are) should we see, which God in mercy prevent. For by how much the fairer, excellenter, and more unutterable the concentrated light is, as being the divine presence and clarity, by so much must the concentrated darkness be the more horrible and more dreadfull, for these two are contraries. I may haply have made too wide a digression, but yet these things are well worth your consideration, that so it may even from hence appear how little the nature of man is able to abide the extreams and centers of either heat or cold, for either of these is a death and poison, but their temperature is the life of a man. Forasmuch therefore as a Physician ought to be a Philosopher and Spagyrist, and such an one who hath nature in his hand and power, it is not difficult for him to find out a true temperature, which may give to nature that which she desires and stands in need of. Thus now it is hereby proved, that my Vegetable Essences are not to be therefore shunned, because they are in themselves hot, for then we might upon the same account shun God too, who in himself is a consuming Fire; but it lies in the Physicians hands to temperate and moderate these kinds of Essences with proper and suitable vehicles, according as best conduceth to the help of the Sick.

Moreover the external use of those Essences is very notable in the cold affects of the members, in which case they are a present help: for the volatile Spirit is as it were a leading vehicle to the Oil and volatile Salt, and the use of them is pleasant, if a little Cotton be herewith impregnated, and so put to the Nostrils and smelt to. It doth most notably vivifie (in time of infected Air) and comfort the Spirits, preserves the heart from the corrupt Air and contageous Vapours. It doth also correct and refresh the pent up Air in Parlors and Chambers, &c. if the Glass wherein they be, be opened and exposed to the Air, from whence the subtile Essence may be without ceasing diffused into the Air, and make the room smell sweet. So that whosoever is already in the room, or goeth hereinto will be refreshed with the friendliness of the Odour. Nor are they very dear neither to him that knows how rightly to prepare them, and is not to seek in manual operations.

But now this method (which I have spoken of) serves for such Herbs onely as may be had fresh and plenty, and not so well for forreign Herbs, dried Spices, Woods, Seeds, and Roots, for they require another way which is as followeth.

Process for Spices, &c.

Forasmuch as that extraneous well smelling Vegetables are not every where to be had, as our home-grown Herbs are, we must deal more sparingly with them, and that on this wise. They must be powdered, and to every pound must be put five or six pounds of common water, and be macerated some three or four days in a warm place (whether it be Root, Wood, Herb, Seed, or the like) then put them into a Still and by Distillation draw according to Art some part of the water, and there will come forth together herewithall an Oil of that Herb or Fruit, which you must separate from the waters and keep by it self, untill you get the Spirit and volatile Salt also, the which are to be joyned with the Oil and be converted into a sweet Essence. Then take out the water that remains together with the Vegetable out of the Still, put it in a wooden Vessel, and add hereto the water you distilled and put thereto so many pounds of Sugar as the Vegetable weighed. When your Sugar is dissolved in the Water, mix therewith new Ale-yest, and let it stand in a warmish place, and the Spice will ferment as if it were a new Herb; when it hath done working, put it into your Still, and it will yield a Spirit, like as the new fresh Herbs did, and such an one as will both tast and smell strong of that Seed or Wood you distilled, the which you ought to rectifie as is said before: the residue is to be burnt into ashes, the Salt is to be extracted, and the Spirit to be thence distilled, with which the Oil is to be conjoyned according to the before prescribed weight.

N. B. Now forasmuch as the outlandish Spices can scarce be distilled in quantity enough at one time onely, so as to yield Salt enough out of the remainder thereof, it will be well enough, to use the Salt of another Herb, instead of its own, or in defect of that too, you may use highly depurated Salt of Tartar as a substitute, but yet it is better to use its own proper Salt, provided it may be had.

This is the true and genuine description, how the Essences both of our own home-grown Vegetables, and likewise of forreign and dry Vegetables are to be prepared. Now remains that we describe the virtue and efficacy of the prepared Essences; and this I could do, would it not be too tedious, viz. to describe the virtues and efficacy of the several Herbs. But seeing there are already Books that are full thereof, I look upon it as superfluous to repeat the same, but refer the well minded Reader, to those kind of Herbals which treat of the virtues of the said Herbs. For whatsoever virtues the Herb either green or dry abounds withall, its Essence possesseth the same much more excellently, as being what is brought into a small compass, and so multiplied: whereas otherwise a good part of the Herb goes to the said contained vertues; especially of our Herbs here in Germany, in which the vertue is widely dispersed, and it is therefore far more advisedly done to collect them into a narrower room, that they may be the more commodiously administred. This moreover is well worth the noting; viz. that we can search out the Vertues of all Vegetables by their Signature, far better than by reading those Books that are composed of scraps from one, and scraps from another &c. Neither is it so well always to acquiesce in the Writings of the Ancients, who also remained ignorant of such things as God taught them not, by nature. Pray what Master is there of knowledge that never erred from the truth? and who is it that you can in all things safely trust?

O! I could wish, that we could but reade, and understand the Writings and Signs of the said Herbs, by which it speaketh with us, we should not need so many seducing Books. Who I pray exalted Moses, Daniel, Joseph, Solomon, and many other Philosophers, to such an height of Wisedom and Art? It was onely God, who yet lives and can at any time easily doe whatever he formerly could: who can doubt as touching him, when God minds the enlightning or blessing of any one with his Gifts, he makes no use of any Books, for this purpose, and so instruct out of them, nor doth he dispute or controvert with him. We should seek unto this Master and learn from him, and not out of the elegantly written Arabian, Græcian and Latine Books. But now the world is come to such an height of pride and errour, that it can neither believe nor comprehend that any one can learn ought but in the Schools, and yet the most expert and most famous men that ever lived in the world, arrived to that famous light of nature without making use of the Schools, and the things that they wrote, they did not publish them in a strange Language, but in their own Mother Tongue, as is sufficiently evident. And this is the saying to this very day, viz. Whence hath this man his understanding, and was never bred up in the Schools? I knew him from his youth, and that he had nothing in him. Alas good Sir, you are very wise. Brought you with you into the World more than I did? Were not you born a naked Infant as well as I, and that skill which any one hath, received it he from his Parents, hereditary? Is it not the gift of God, whether it be much or little? Art doth not consist in the variety of strange Languages, but in experience. It is one Art to understand and speak several Tongues, it is another Art to calculate the Course of the Sun, Moon and Stars, and to predict from them the Changes of Times and Seasons. Again, it is another Art to prepare and purifie the Nature, Properties, Vertue and Efficacy of all the Vegetables, partly for the conservation of the Life of Man, and partly for diverting accidental Diseases, and to know how to use them as need requires. Besides it is another Art, to get out of the Earth those many rare kinds of the wonderfull Creatures of God, and those Fruits of the Earth as the Minerals and Metals, for Man’s use, (which is the End they were created for, and which we cannot want) and to depurate them by the Fire, to transmute them out of one form into another better form, and to have the knowledge, understanding and experience of them all.

As concerning the signature of Herbs, by which God teacheth us their hidden Vertues, many things might be said, and it were to be wish’d, that such a knowledge were earnestly desired, and sought after by all those that deal in Physick, and do thencefrom get their food, there would not then be so much need of troubling ones Brains with so many forreign and domestick Writings, where you shall find one gainsaying another, and so leave they as doubtfull what party we were best addict our selves unto and believe; but now we may easily find out the certainty and truth by their signature, and distinguish what is erroneous, and proceed on with more safety in all the practise, yea and in time too (by God’s permission) come into a far better State. And here you are to remember, that the signature of Herbs, do shew a Physician their Vertues as well as Books do, for indeed they rather trace by-paths, than walk in the way of truth. And here would be a very convenient place to treat of the signatures of Vegetables, but forasmuch as I have written a peculiar Book concerning them (which God willing) shall suddenly come abroad, let the friendly Reader have a little patience and expect it, wherein he shall find things wonderfull and unheard of.

But that there may appear some footsteps thereof in this first part, viz. by what means you are to meet with Diseases by the Essences which I have described above, I could not omit the reckoning up of some specifical ones, which I have proved by most certain experience to be good against some principal and well known Diseases: That is to say, in the Gout, there is Hellebore but especially Helleboraster (which is a kind of Ellebore) the German’s Tobacco, and the Tobacco of the West Indies are a singular specifick and most notable asswager and helper in all Podagrical griefs. Now the Physician should know and understand, what the reason is that Ellebore and Tobacco ought to be used in such kinds of Diseases. Then for the stone, I commend the Essence of the seed of the Ash [or Ash-keys] before all other stone-breaking Diuretick Medicines. For verily very many men have (by that same Medicine) been freed and restored to health, who have lain sick of it many years, insomuch that after their death there hath not been found (in anatomizing them) not so much as the least footstep thereof either in their Reins or Bladder: And yet before they used this Medicine, they were almost every day pained with the same. This specifick is made of the seed of Ash, which is usually ripe in Autumn, the seed you are first of all to bruise well, and then mixing water therewith distil it into your Still, and separate the Oil from the Water, and reduce it into small Morsels or Troches with Sugar, for your daily use. But a whole sack full, and as much as a man can carry, will scarce yield you an Ounce or two of Oil: and one Ounce of this Oil will suffice for two pounds of Sugar, for a greater quantity makes the Sugar too unpleasant; for the Oil of the Ash-keys is very unpleasant and nauseous, insomuch that it will provoke to vomit, if too much of it be taken, otherwise it performs wonderfull effects in this case. But now if out of what remains behind, you do (by the means of fermentation) distil its Spirit, and after its concentration extract the fixed Salt out of the Ashes, and unite it with the Oil, then will you have a perfect Medicine, and most high specifick in the stone. And seeing that we treat onely of Vegetables in this part, it will not be expedient to mix herewith the Animal and Mineral medicaments, but in the second part somewhat shall be mentioned of Animals, which doth efficaciously bring forth stony and gouty Humours. Insomuch that the Urine of such a sick Person, doth (after the use of this Medicine) being heated at the fire, coagulate (like Cheese or Cows Milk) in the manner of natural Calx vive that is made out of stones. There is likewise amongst the Minerals, one of them that efficaciously drives out the stone and gouty Humours, which also we shall speak of, in its due place, viz. in the third part. In some internal affects of the Liver and Spleen, and in all concreted Blood be it from a blow, fall, or any other accident, the Essence of St. John’s wort bears the chiefest note: For it banisheth away all pains, resolveth congeal’d Blood, and healeth an hurt (or wounded) affect provided the evil be not too inveterate. As for the Uterine affects of Women, when the Womb hath taken Cold and is moved out of its place, or otherwise hurt, the which produceth to Women many difficult and chronical Diseases; the Essences of Tobacco, Henbane, (of all sorts) being applied by means of a Spunge in a Uterine Instrument, are a most certain lenative and sure Medicine: they restore the Matrix to its place and quietude, and heal all other infirmities. In weak decrepid and decayed men, what will not the true Essence of Roses and Cinamon do? if often taken, it comforts the Heart and Brain above all other Medicaments: But this Essence must be prepared, and concentrated into a narrow room, that so one or two drops, whether put on the Tongue, or put to the Nose, may corroborate the whole Body by its vertue, and the stander by may have enough to do to admire its sweet Odour.

N. B. If any one hath a mind to make such an Essence, it behoves him that he first gets the true Oil of Roses, which is distilled out of the yellow Thrums on which the Roses grow, and not out of Lignum Rhodium, and is gotten out by the mediation of water (but you must not ferment them before you have gotten their Oil) then afterwards ferment them with new Yeast, whereby you may get their Spirit, for if you observe not this method, you will effect nothing, the reason is this: because if you set them a fermenting first, the Oil (as being the best and most efficacious part) is mixed and united with the Spirit, and so widely dilated, that it will be a hard matter again to concentrate it. Well, what shall I need say more of the vertue and efficacy of the vegetable Essences, seeing that the Nature and Vertue of them is enough known already: But yet thus much I must needs confess, that I have not in all my life time seen any thing done, which was more sweet, friendly and efficacious, than these Essenses of Vegetables. For if the Essences are but prepared according to this description of mine, we can hardly be satisfied with their Odour, especially if made out of well smelling Herbs, as Roses, Violets, Clove-gilli-flowers, Bawm, Camomile, Pennyroyal, and other such like. Besides such kind of Essences may be made out of Gums, when their Oil is driven forth by the Spirit of Salt, (lest else they savour of an Empyreum, and become unpleasant) but with this Proviso that you use the Alcalizated well swelling Spirit of some other Herb, whose Odour is not much unlike, for the Gums do not afford a Spirit. Now there’s Assa Fœtida, or Benzoin, Storax, Mastick, Camphire, Amber, and the like, nay even Civet, Musk, and Ambergrese may be reduced into very fair and pellucid Essences, by an Alcolizated Spirit, and be rendered far more pleasant than the common Musk, Ambergrese, and Civet: For the volatile Salt contained in the Spirit, makes the Body volatile and spiritual, so that at the opening of the Glass, wherein such an Essence is, the whole room will be filled with the sweetness of the Odour: But more of this in the second and next following part, wherein shall be taught, by what means a sweet Odour may be extracted out of our small Animals in Germany, not unlike to Civet. What shall I say more, methinks I have done enough, he that understands not this, would much less understand the things that are more subtil, should they be described. And though I could shew a far more compendious way of preparing Essences, yet haply the ingratitude of the World being considered, this that I have already done is too much, and if any is minded to carp at these here, let him first give us better than these, but they will have a care how they attempt that. For he that is endowed with understanding, even he also understands that the labour and diligence of another man is not in the least to be disesteemed, for the truth will remain truth though never so much exposed to injuries. And as we have said, that good and efficacious Essences, may be prepared out of pleasant and well smelling Herbs: Even so by the same rule may ill smelling ones be made out of bad smelling Vegetables and Animals, which also have their use and are profitable, as in the suffocation of the Matrix, where, (for the most part) such things that egregiously stink are applied to Womens Nostrils, that (by their grievous smell) they may impead and repress the rising up of the Womb: And this doth sometimes succeed very prosperously; these are Assa Fœtida, Castoreum, burnt Rags, burnt Feathers and such like, which yield a most filthy Odour: And if now the unprepared Body, in which the Odour lies largely dilated doth nevertheless perform notable Operations, what would it be think you if the Oil of such bad smelling things were conjoyned with the volatile Alcolizated Spirit? I say it would do more than the crude Body, not onely ten, but twenty or thirty times more. But amongst all the fetid and ill smelling things, which are not inimicitious to Nature, these I find the strongest, viz. the black Oil of Tartar, which is drawn forth by distillation, and that too which is distilled out of Goats horns, Hogs hoofs, Birds feathers, and the Hairs of all Animals, all which do stink extreamly, and yet are not hurtfull unto man, as those Stinks are which proceed from rottenness, as from dead Beasts, Fishes, rotten Eggs, and such like, whose stink is wholly inimicitious to the Spirit of Life, do threaten its destruction, and are (as much as possible can be) to be shunned. For the Heart, Brain, and whole Body is therewith infected, and debilitated. But why such strong smelling Oils as those are, that come from Beasts horns, Hairs, and Hoofs, do not perform the same, shall be told in the following second part, where we will treat of Animals and of such parts of them, as may be made use of for Medicine.

And thus will I put an end to the first part of my Spagyrical Pharmacopœa, and would have the Reader admonished that (if he would use this my Description of Essences) he would have a watchfull Eye by whom they are prepared, and not trust every Body that hath scarce saluted even the very first entrance of Art, and yet dares to make Medicaments, and administer them to others. For under this covering will be exercised great deceit, for some will not for their gain sake, bestow so much Labour and Costs, as to make Essences out of good and new Herbs, but scrape up any thing, that thereby they might onely bring forth somewhat or other that may resemble the Odour and Savour of the Herb. And although such Essences should be prepared of some of the best Vegetables, yet the covetousness of profit may cause that the Spirit be in too great a quantity mixed with the Oils, which may easily be done, if to one part of Oil, five, eight, ten, or twelve parts of Spirit be taken, because the Spirit is easier to be had than the Oil, (whereas according to my prescription two or three parts are to be taken onely) and therefore may you easily conjecture, that such Essences are far less efficacious; for the greatest virtue consists in the Oil, the which being by the Alcalizated Spirit, made volatile and penetrable, is introduced (or carried more inwards.) And besides this is not all, but there may be another abuse too, as when a Man willing to spare his own labour, doth not himself make the Oils, but buys them cheap from some sweet Powder makers, which Oils may (and sometimes ’tis so) have in length of time lost their most subtile part, and are become rank and clammy, and so makes use of such, from whence no laudable matter can be effected, as is manifest to every Body. But admit it be so, that new Oils can neither be had nor prepared with your own hand, because of the defect of the Commodity, yet may such Oils as are never so old and never so much clammy be rendred usefull, if they are first distilled and then rectified in a Retort, by Spirit of Salt: For then they come over clear, and become fit for an Alkalizated Spirit to dissolve them, which such Oils as are old will not do. This I thought good to advise, lest haply he that thinks he enjoys a good Medicine, should impute the blame to me, or lay the fault to the Essence, when the effect answers not his expectation: For thus it hath hitherto hapned to my Medicaments, and doth even to this day fall out so, viz. that very many (in sundry places) do falsely pretend as if they knew my secrets, but ’tis untrue, and a meer diabolical couzenage, for they administer their own unprofitable Medicaments, selling them for mine, and especially my Panacea and Tincture of Antimony, which notwithstanding hath no affinity with mine, and what is more too they fear not to affirm that such Medicaments are made by my universal Menstruum (which they neither understand nor know how to use.) And because here falls in some mention of this Menstruum, ’twill be expedient to say somewhat of it, viz. what is to be understood concerning it, seeing there are so many various opinions of the same. Most People think that the Alkahest is a subtile water, whether drawn out of the Air by certain instruments, or prepared by subtile Distillations, but in this opinion, they err. But yet I will not deny but an efficacious water may be drawn, not onely out of the Air, but also out of the most intense light of the Sun, and thus I my self have sometime done. But this moist dry Menstruum which I call by the name Alkahest, is nothing else but the Salt of the Earth, and may be used both in a moist and a dry form, and thus much the very Etimology of the word signifies, if rightly lookt into and read, viz. Alkali est, for the word Alkahest is compounded of two words, of Alkali and est, where the l and i, by a transverse line are made one letter, viz. h, and is then read Alkahest, but take away the transverse line, and then ’tis read Alkali est. Hence ’tis manifest to every body, that I have not rashly imposed that name upon this Menstruum, but have thereby openly named the subject. For this very reason it will be very expedient to suspend your judgment, and not to be so hasty in uttering your opinion and censure of such a thing as you do not at all know, but rather think thus, who knows if I understand what I say or not: I may happen to say somewhat unadvisedly which may easily be refuted, the which we see here to be done. For there have been various discourses of this Menstruum, as if I had given it a name so famous without any ground, seeing it ariseth from Salt onely, when as the Alkahest is a subtile water. But by what I have abovesaid it appears that I have not given it an improper name, but have called it by its peculiar Title; the which I did for the sakes of such as contend, to prevent any future controversie about the name thereof, but how it is to be used as to those secrets contained in Miraculum Mundi, is not to be spoken of here. Let it suffice the well minded Reader that I do again, and again assure him, that all and every of the things I have there spoken, may without controversie be done by this one onely subject, viz. the Salt of the Earth. And so that Treatise doth rightly deserve the Title of Miraculum Mundi. But yet I do again by way of Summary as ’twere, Admonish, if any one should use this my Essence, and have it not rightly prepared, he throw not the blame on me, as that I had written unprofitable things, but rather let him that has not rightly prepared it, bear the blame.

But yet ’tis not to be doubted but that men of all states or conditions will in process of time endeavour the preparing of those Essences, not onely because they are a pleasant and efficacious Medicament, but withall because of their comforting, penetrating, and highly gratefull Odour. For the crude and cold Air in pent in rooms may not onely be tempered and rendred acceptable and friendly to nature, but it may also be happily and safely made use of in external cases and Diseases, as need requires.

It will therefore behoove everyone what way he may most profitably attain them by. The preparation is easie, so he use but diligence, and then may a good quantity of those kinds of Essences of all the Vegetables and Spices which are in use in the Shops, be easily gotten. Now such an one that hath conveniences to prepare them himself, he verily best knows what he has, and may safely trust thereto. There is also great difference in the Essences according as they are prepared; one will happily prepare them very neatly, another but rudely, but the difference will easily appear as well by its efficacy as by its sweet smell; as for instance. That Essence which is rightly prepared according to the aforesaid weight and proportion, must necessarily be very subtile, sweet, efficacious, and of a strong Odour and Savour. But if it be otherwise ’tis a sign that the Oil was too sparingly added, and it can’t be accounted of as a rightly prepared Essence.

N. B. The things which I have here spoken, of Odour and Savour which the Essences ought to have, are to be understood onely of well-swelling Vegetables, such as are Roses, Marjoram, Rosemary, Violets, Camomil, for the Essences that are prepared out of these, must needs be well-smelling and efficacious. But as for those Essences which are prepared out of those kind of Vegetables that have no such notable Odour, it can’t be expected that the Essences prepared from them can afford more Odour than the Vegetable had, but yet do they excite a more present efficacy, as for example. The Essence of Wine which doth easily exceed all other comfortatives is notwithstanding void of any eminent Odour, nor haply doth it resemble any other than the flower of the Vine in Spring-time: and therefore being taken into the body, it displays its Virtues, but not by its Odour; even so, neither doth the Wine it self being taken into the body operate by its Odour.

And hitherto belongs the teaching how to come to get such an Essence, seeing that it is not prepared after such a manner as I have delivered for the general dealing with Vegetables, and that, because the pleasant Oil of Wine (without which [oiliness] no Essence can be prepared) is hard to come by. I will therefore teach the way of preparing it, but what I now write is onely for the sake of weak and decrepid old Men, and also the poor, but not for the wiselings and unworthy Deriders. For I very well know that some or other after he hath read this Book, will out of the good conceit he has of himself say, this is no news to me, I knew this many years ago, Glauber doth not publish this of himself, but hath gotten it elsewhere out of some old Book or other: He that thus judgeth of me doth for no other cause say so, but out of envy and hatred to detract from my Writings: And the answer I make to such envious men is this. That I do not know whether any one heretofore either had, or at present hath either such or such a secret which I have made mention of in my Writings, or no. It may be for ought I know that such secrets were extant above an hundred years ago, and may be even at present in use with some, that I know not: however that’s nothing to me: For it is assuredly false, if any say that I have borrowed from any one, or else out of any old Books, so much as one, much less most of, or all the secrets (according as the envious say) which I have published in my Miraculum Mundi, or in any of my other Writings: But I obtained them through the Grace of God by the many Trials I made, searching after them with my Costs and Labour. And forasmuch as such envy me, therefore do they privily scatter abroad their lies concerning me, which will in short time (God permitting) be demonstrated. But put case that I did take whatsoever I have written out of others, and out of ancient Books, will they I pray be either more or less profitable because of that, than if they were my own: Is it not one and the same for any notable thing to be emitted, who writes it, or whom it proceeds from, so that it be, and may be exceeding profitable to very many. But because of this envy and calumny which I undergo from wicked men, I do keep within my breast many things, which otherwise I would have communicated for the common good. And if so be that they cannot believe nor comprehend what is mentioned in my Miraculum Mundi, (and yet is not of such deep search as the unskilfull imagine) how will they believe, that I should set before them far higher things? Well therefore may the old Proverb take place, Secret things are for secret Men, and foolish things for foolish Men.

Now followeth the process of preparing a comfortable and pleasant Essence out of the Oil of Wine, and its fixt and volatile Salt. I think there’s no body will deny, but that hitherto there hath not been made any mention by those that are wont to distil Wine of any such thing as an Oil; save that by those that have written, that the Oil of Wine is to be sought for in Tartar and in the Fæces, and that a black Oil may be distilled both out of the dried Fæces of Wine and also out of Tartar, I think is sufficiently known to all Chymists: But such an Oil doth purchase to it self (by this way of proceeding) such an ungratefull Odour, that it is merely on that score, used neither inwardly nor outwardly, though it be endued with good Vertues. For verily I do not yet know whether there can be found (amongst all other things) any thing that stinks worse than that Oil that is prepared out of Tartar, and therewithall may’st thou drive away both Men and Beasts, because the Odour that it emits, is in a manner intollerable. Whereas this which I here mention, is a pleasant, friendly, clear and bright Oil, and is made thus. In the Vintage time, when the Grapes are pressed forth, take some pure Must, let it ferment in a Barrel, until it becomes white, and the greatest part of the Fæces settle to the bottom, which done begin your distillation, and draw out the Spirit, either out of a Copper Still tinned in the inside, or some other distillatory Vessel; of the Spirit will be no great quantity. After it hath ceased, take off the head, and pour that which remains into clean Glasses, let it stand for some days, and there will swim at the Top a white Oil, and sometimes it will settle to the bottom, the which is to be separated from the Must, and will serve for the making the abovesaid Essence. But the Must, from which the Spirit and Oil are taken, may be mixed with your other Must, and it will again ferment and become Wine, but if you can’t do thus for want of skill, make thereof a Vinegar. This is a most compendious and the most easie way of preparing the Oil of Wine, and although I know another way besides this, and how such an Oil may be had even out of the Autumn Season, yet doth it seem to me not so well to publish all things together, and at once: This way of preparation that I have now taught will to many be hard enough to effect, though it be clear enough described. And you are to observe, that in this work the due time of distillation is to be regarded, viz. When the Must is so far fermented, as that its tast is neither plainly sweet, nor plainly vinous, but a midling between both; which if neglected the fault is none of mine, for I have advised you of all things to a tittle. If you begin your distillation too soon before the Must is sufficiently dissolved, it affords no Oil; if you tarry too long, the Oil precipitates with the Fæces, nor wilt thou get ought, and therefore all things are to be done in their due time. But how this Oil is to be reduced, with his own Spirit, and his fixt and volatile Salt, into an Essence, is mentioned before, what use this Essence serves for needs no description. For every body well knows what a vivifying and comforting vertue there is in Wine, and yet the Wine is endued but with little Oil (though the Oil as we said before is the best part of the Vegetable) and besides, it is united with a great quantity of insipid Water, and crude Tartar, but the Essence is freed from those Crudities of Water and Tartar, and is compounded of a due proportion of the most pure parts, or of the three Principles, Salt, Sulphur, and Mercury, and may deservedly be called the Quintessence or Soul of the Wine.

Whosoever he be that hath it, will see what good it is endued with, and how to be used. To me it seems to be an Antidote against Poisons; for seeing it is written of old, that a Serpent or other venemous Animal, cannot abide in the Vineyards at such time as the Vine flowreth, therefore the Oil and Essence of the Wine resembling this very Odour, the Essence may not unfitly be thought so be good in healing contagious Diseases.

But this is to be noted concerning Essences, that they must not be stopt with such things that will be melted by the Essence, but be rather stopt in with a double Bladder, lest the volatile Spirit should fly away. For should this so be, the Oil would again be debilitated and let go its Spirit, and the Essence would be corrupted.

And because my purpose was to speak of the preparation of Vegetable Essences, but not make a description of their most ample use, I will now put a period to this business, leaving every one to be wiser as his own capacity is. But yet, would the present time have permitted, I would have mentioned some specificks, which may haply be elsewhere done. But thus much I say, that in Wine, lies hidden very much which but few know, and which if one would reckon up, would stir up admiration. But it appertains not to this place, but to the Vegetable Work, which (if God permit) shall soon follow. But seeing I have made mention of Wine, I cannot omit to add in this place one thing, viz. what yet farther use the Essences of Herbs might be of, if always to be had ready prepared in the Apothecaries Shops: For one, two, three, or more drops of Essences, being put in a Cup of Wine at pleasure and stirred about, that the Wine may be united with the Essence, do presently make the Wine clear and pleasant, resembling the kind and nature of the Essence you put in; and by this means divers kinds of Wines may presently be made out of one and the same Vessel, to refresh and please your guests: And this way far exceeds the using of extracts, which make the Wine troubled, but this leaves it clear. It will be needless therefore to put different sorts of Wines in several Vessels in Cellars, where they will all of them by degrees wax weaker and weaker, unless they are kept always full; but one onely Vessel, is sufficient for to make various kinds of Wines at your pleasure; and this is a very profitable secret for great Men and others, who sometimes must have various Wines. It is a usual thing with many to drink a draught of Physical Wine in a morning on a fasting Stomach, to strengthen the weak Stomach, and to preserve it from hurtfull Air, if they can but get it, and if they use that which is usually made of the Reliques of the Wine, and such decayed stuff, such is void of virtue, and brings more hurt than benefit. But now, having these Essences of Herbs, you may easily impregnate generous Wine therewith and make it Medicinal, and by this way maist thou be certain that thou hast good Wine, and not such as is made out of the droppings and refuse, which is usually employed to make Medicinal Wines of, and from whence gripings and other incommodities do frequently exist: But that which is composed of generous Wine, and a well prepared Essence deserves the name of wholsome Physical Wine. These things I was willing to add to this first part of my Spagyrick Pharmacopœa by way of Ornament, and do request the well minded Reader, that he think well of my Labour, Diligence, and Intention. There shall follow (God permitting) in the two next parts, more good Medicines.

The End of the First Part.

THE SECOND PART OF THE Spagyrical Dispensatory.

Concerning the preparation of Animals, Vegetables, and Minerals, by an Universal Dissolvent.

Wherein is clearly demonstrated and exactly described, that Niter is the true Universal Dissolvent, and how all Vegetables, Animals, and Minerals, are therewithall dissolved, corrected, and their venemous and obnoxious property changed into wholsome Medicaments, contrary to the opinion of many ignorant Men.

What Animals are, and what is understood or meant by them.

I do here understand by the name of Animals all such things as have life, and a vital motion, as Men, all kinds of Beasts, Worms, and Insects, either in the Earth or above the Earth, the Fishes in the Water, the Birds in the Air, and all the Creatures that can move themselves, and that do partake of a visible life. Amongst these living Creatures, there is this difference to be observed, viz. that some of them serve for the use of Medicine; other some of them are not fit for Medicine; for all those Animals which nourish mankind and sustain his body, have not a medical but nutritive power, so that out of them can’t be prepared Medicaments resisting Diseases. For although that out of some Animals (as Oxen, Sheep, Goats, Hens, Birds, and such like) a good Essence may (by the benefit of Art) be extracted, so as to restore and strengthen a body that is debilitated by sickness (as you may see in my Book of the Kitchin Art) yet that labour doth appertain to the Kitchin, and Cooks, rather than to the Apothecaries. Therefore in this Treatise nothing else shall be mentioned, but concerning such Animals onely as do not nourish the body of Man, but (being eaten or any ways entring into Man’s Belly, or other parts of his body) do by their venome most greatly hurt: But being inverted or turned in and out by the Spagyrical Art do become excellent Medicines, and (without that bettering them) would remain venemous and hurtfull: such as these are Vipers, Serpents, Toads, Scorpions, Spiders, and other venemous Insects; the which being spoiled of their venome or changed by Art, do become Medicines of a penetrative efficacy. Indeed a Serpent, a Toad, and other like venemous Creatures being onely boiled in common water, are barred of their Poison, and may be eaten without any hurt, seeing that their Poison consists not in the Flesh, but in the Spirit, and vanisheth by a bare decoction. Many examples do confirm this thing, and ’tis evidently known that Serpents have been oftentimes boiled and eaten instead of Eels. It is no new thing in India, that that People do feed on great Serpents boiled, instead of Food, and contrariwise other Animals there are which do not deposite or lay aside their venome by a bare boiling, but do retain it, such as are Scorpions, Tarantula’s and such like. But now, if to such kind of Vermine that are endued with so hurtfull a Poison, a water or liquor of a stronger efficacy be added, wherein they may be digested, their venome is turned into a wholsome Antidote, and is a resister of Poison, as shall be proved anon. This is certain, that the omnipotent God hath not created so much as the least Worm in vain, which cannot bring some profit, though by the under sort of Men, it be contemned and plainly neglected. But forasmuch as almost all such Vermine and Insects, are (by reason of their Poison) rarely used in Medicine, and scarce any one knows their occult virtues, from that signature God hath given them, or cares to know, the use of them remains unknown and in the dark. Nay it is well done, that (seeing the way of correcting such Poisons, or turning them into Medicine, hath lain hid from the greatest part of the Learned ones) their use was thrown out of the Apothecaries Shops. But yet in process of time, some of those kind of Vermine were admitted by the Physicians, as the Scorpions, Cantharides, and such like. The Scorpions being suffocated in Oil Olive do tame their own proper Poison; Cantharides, great Worms, and Milli-pedes, or Pigs lice, are used to provoke Urine. But yet not without danger, because of the venome they abound with. Nevertheless Men have dared to use them, and many times they have proved very profitable. But had their bettering been known; and had they (being thus corrected) been made use of, they would (without all fear of danger) have procured a greater honour to those that used them. Now the usual way of all such as know not the manner of correcting them, such little Animals are dried, and (crude as they are) beaten into a powder, and so administred to the sick, and do some times (though with mighty hazard) perform great cures. Were the signature of such Vermine well examined, and their use in Medicine well known, and they were afterwards transmuted and changed (by the help of an universal Dissolvent) into a safe Medicament, they do then become such safe and effectual remedies, as to take away most grievous, (and in the accompt of some plainly incurable) Diseases, and do in many Degrees exceed the weak operations of Vegetables. For the Animals which God hath gifted with life, are of a far greater efficacy than the Vegetables, and this any one will not be over hard in believing of. You will find many wonderfull things in my Book of the signature of Animals, Vegetables, and Minerals (which shall shortly come forth to light) nay and besides their signatures, as well their unknown and occult Vertues as their known Vertues shall be herein declared. But in this Treatise, shall onely be mentioned some of the principal small Animals of use in Medicine, viz. by what means they may be reduced into most excellent and most safe Medicines, by the help of the universal Dissolvent. As for their Vertues, and Efficacy, the well minded Reader may search for them in my other Writings. And although I have met with admirable Vertues in some hitherto neglected Vermine, and would have also described them for the profit of my Neighbour, and so purposed to have made a large discourse concerning them; yet the love to my Neighbour (whom I would not willingly lead about in many erroneous Turnings) hindred me from performing it. For all the Vertues that are apart dispersed amongst all the Vegetables and Animals, are all of them concentrated in one Mineral, and found perfectly united, so that there’s no need of using so many distinct Medicines of Vegetables, Animals, and Minerals, and therefore I refer the Reader thereunto. But yet for satisfactions sake of such who abhor such Medicines as are made of Minerals, and dread them as if they were a Poison, I will detect the Vertue and Power of some of the most principal ones in Medicine.

Of the Signature, Property, and Medicinal Vertues of the Bull-like and Horned =Scarabæus= or Beetle.

I have known some of the biggest and flying Scarabæus’s that have weighed half an Ounce, or a whole Ounce, and of a Chestnut Colour, and they will firmly stick to any thing by reason of their sharp Feet, and are furnished with double Wings, the upper ones are hard and smooth like an horn, the under ones are very thin and transparent, and shew like the dried leaves of Poppy. The Male is for the most part bigger than the Female, and is armed with two horns, which in their branchings resemble the Figure of Stags horns, hard and smooth like horn, and hollow on the inside, without any marrow, with these he defends himself. If you put one of them on a Table, and smite him often with some small twigs, and enrage and provoke him to anger, he doth not run away like as other Animals do, but sets upon his Enemy, with his upright and variously branched horns, as if he would revenge himself for the injury done him; and whatsoever you reach out to him, he presently snatcheth with his horns, and holds it so fast, that ’tis a hard matter to get it from him: If the thing be too heavy, he then leaves it, and goes his way without it: But if it be light, he carries it away with him, and afterwards unlooseth his horns from it and lets it fall. The Females two horns are lesser and crooked, which open and shut like Pincers; whatsoever they seize on, they hold it most firmly, and if you expose to its horns any thing that is not hard she doth gripe it so long, till the tops of her horns touch each other. Being hanged at a Cats or a Dogs Ear she presently pierceth it through, and so holds that the Dog can’t cast her off with her Feet, but (not knowing what is happened to him) runs to and fro, howling and crying out, as if he implored help from some body else, such is the innate anger and malice of this small Creature. They feed not upon Grass and the Leaves of Trees as other Scarabæus’s do, but are nourished with the Juice of the thin soft reasinousness which is in Summer Flowers out of those Trees that bears fruit with stones in them, such as Nuts, Cherries, Plums, Pruens, Peaches, and such like. These Trees they sticking fast on, do by sucking out the Rosin thence flowing, support their lives withal. These small Creatures are truely Martial, and as if they were endued purposely by nature with Weapons, and armed. Some men do break off their horns, and carry them about them, as if they were a safeguard against the invasions and being set upon by wild Beasts, but I count this as superstitious. Some (I know) do reduce them with their Wings into pouder, and make use thereof, and have healed the inward pains and prickings of the Body: And have cured Quartanes, yea have in all Feavers hanged it about the Neck; but yet I believe it would bring more profit, if it be duely prepared and so taken into the Body. But what effects they will perform in the other parts of the Body I know not, nor have I hitherto tried or known them to have been used to any other intent than before mentioned. But I am certainly assured, that there is a most wholsome Vertue in this insect, because of his thus living on, and being nourished by those resinous Juices which flow out of such Trees as bear those kinds of Fruits that have Stones in their inside: Wherefore I think that their whole Body is of a balsamick Nature, and I do judge by their signature, that they may be profitably used in curing all inward and outward hurts arising from beating, wounding, stabbing, and shooting, if they are first reduced into an Essence according to my method. The horns and those hard wings, may be reduced into a Magistery, apart by the universal Dissolvent, and serve for inward Use. And the body being on like manner prepared, may be applied and made use of for the allaying of all griefs, or pains both externally and internally. Without doubt it aboundeth with many other hidden Vertues which are unknown both to my self and other men.

Of the Pilular or Globular =Scarabæus=.

There are other Scarabæus’s used in Medicine, viz. the black and globular ones, usually abiding in Horse dung, and also those that live in Oaks, and be of an ashy Colour, and are pleasant food to Poultry, who by feeding on them do lay abundance of Eggs, but the black ones they abstain from, and do not eat them. I know not whether or no these last mentioned (viz. the Oak ones) are any thing at all helpfull in Medicine. But yet thus much they do, if they are bruised and applied to the bare skin they cause Pustles, and so do those too that are called golden Scarabæus’s that are usually on Roses, and Elder-flowers. Both these sorts have this property internally and externally, and so have the Cantharides or those green Flies called Spanish Flies, and do most vehemently provoke Urine. If now these are by Art changed, and their venemous quality taken away, they are profitably used, and safely, in curing the Gout, Stone, and other grievous Diseases and bring a great deal of benefit. The black and globular ones are martial, and are not much unlike to the horned Scarabæus’s; the ashy ones are of a Saturnine nature, the green ones of a venereal Quality, and the red and little ones are of a solar property. These last mentioned, are by the Germans called Golden and God Almightie’s Birds, and some do boast that they have gotten out from them good Gold, and put it to the Test, which to me doth seem unlikely. I will not deny but that there lieth hidden in them a strengthening Cordial (as they call it) properly for corroborating a man’s heart if a preparation or correction preceed, I should be unwilling to make use of them crude and unmended. Besides the aforesaid reckoned up Scarabæus’s, there is yet another kind of black ones which creep along the Grass in the Months of May and June, and cannot flie as the above mentioned ones can, and yet have little Wings. These are exceeding slow creepers, and being put upon ones hand, do turn out a strong smelling Liquor, and are called May Birds, and the Worms of Fat by the Germans; the Latines call them the uncteous Scarabæuses. They operate most efficaciously, and are used by many for curing those most grievous Diseases of the Gout, Stone, Leprosie, French-pox, and Dropsie, one two or three Grains of them being reduced into powder, are usually administred, in some proper Vehicle. They do most vehemently expel Defilements, by vomit, stool, and Urine, insomuch that the Urine of the Gouty, Leoprous, or those that are afflicted with the Stone will be coagulated like Milk, or will become tenacious, and wax hard like a stone, the which event may well astonish any one to consider of. I know very many that have had the Gout, and been cured of it thereby, though I confess it is a Medicine somewhat hazardous because of the force of its operation. But if it be first corrected by the Universal Salt, it may be most safely afterwards used in the curing of the said Diseases. Wierus, a very learned Physician, did heretofore publish a Treatise of the wandring Gout, and highly commended this May Worm, so called by some: And likewise the great common Earth-worms, for curing it. Neither is it without ground that this Worm [or Scarabæus] we mention, far exceed all the rest of them that are endued with Virtues, healing Diseases. The Cantharides come far short of it, and the sky coloured Flies, which are formed onely in Carkasses, are far short of the Cantharides. In the next place follow those greater Flies, that usually stay in men’s houses, and keep buzzing about till they can find some raw Flesh, whereon they cast their filth in the likeness of small Eggs or Knits, which become Worms in a days time. And I do believe that there is scarce any Creature endued with a smelling so acute and subtile as this Flie, and upon that account I do not question, but that it would shew its Virtues in hidden Diseases. Yet I would not be any man’s Authour or encourager to make use of him, because nature her self cannot by any means endure (when a man by chance eats the flesh that is defiled with their Excrements) their filth in the Stomach, but doth presently cast it forth by vomit as that it were a Poison. I ascribe to these Flies a mercurial Nature, and I likewise affirm that there are in the common Worms medicinal Virtues. For they do strongly expel by Urine and Sweat, and being made use of, crude as they are, they provoke to stool, and cause vomiting. But I verily believe, that being corrected by the universal dissolvent and transmuted into a sweet Essence, they will become an excellent Specifick against Impotency, and a notable corroborative to such that are tired with the venereal Sport. Their signature is testimony enough, and the Figure of their Bodies, for they will sometimes stretch out themselves at length, otherwhile contract themselves into a shortness, one while become thicker, then presently, and as often as they please can they extenuate themselves or become smaller, nor can any Animal do thus besides themselves. Nor know I any Animal that doth (in Coition) more firmly adhere to the Female, than this Worm, whom I have many a time seen, in the Spring Season when the Cold is asswaged and the Earth again open, to join himself to the Female (not under the Earth) but to creep out of the Earth with half his Body, and so apply himself to the half part of the Female, who likewise creeps out of the Earth, and he so long labours with her, till there is made a thorough conjoining of both their Bodies. And these two Worms are so pertinacious or earnestly bent on this action, that they will rather suffer themselves to be slain than be separated. This venereal Labour being finished, they do each of them betake themselves into their Caverns or Holes. Such Hens as feed on them do plentifully lay Eggs daily, and sometimes two on a day, the which thing no sort of Corn will make them do. That Earthworm is endued therefore with a venereal Nature and Property. There are besides these, other small Vermine that are far more prone (and approach nigher) to a venereal Nature, and they are a sort that have six Feet and run most nimbly, and have wings but do not make use of them. They are small and broad, and are in great companies in old Walls, and old rotten Boards of Stables, and lay their Eggs in the Walls and Wood. They come abroad onely in curious Weather, and in a rainy and cold Season do betake themselves to their Holes, and in fair weather out come they again, and observe no order in their coupling. The Female going, carries the Male along with her sitting on her back, another Male being stronger throws him off, and himself gets up upon the Female, and he again being thrown off in his room comes a new trader, and thus spend they the day in this riding kind of Sport, and the Female is exercised with an uncessant Change of Males. They are not seen to eat any Food. Some of them I shut up in a Glass so that they could not get away, yet (in this captivity) they betook themselves to this venereal Act, and at length setting upon each other, would rather perish with Famine than be separated. They are so small that an hundred of them will but weigh an Ounce: Their wings are red and spotted with black. They run exceeding swiftly, I never could find any thing written of them. I gave them to Cats and Dogs to eat with their meat, and I found wonderfull things. Hens and other Birds will not eat them, haply because they cannot brook the too vehement operation of them. They must needs be endued with singular gifts, he that will make trial, may so do, but yet so as not to use them but corrected, because (amongst all the Vermine that I know of) they do most excell, and abound with the greatest venereal Venome. There are yet besides these, other Worms (or Vermine) that are profitable to make Medicine of. The food and nutriment of the Aselli or Pig-lice is rotten Wood; if you touch them they rowl up themselves into a round Ball. They are for the most part used for repressing of the Stone. The Cimexes, or Knats, or Flies, are of a red colour, and do vex and disquiet a Man at night, they suck his bloud, and usually quarter in old Pine-wood, and in ancient Chambers, and are detestable things because of the stinch they emit. And besides them, there is another kind of such Vermine that are of a green colour, and more venemous, and yield a more filthy stinch than the red Worms do. This Insect has wings, and is four times bigger than the Cimex, and live in the Grass; but when the cold Winter approacheth, they then live in hollow Trees, or hide in the Chinks that be in Walls. If an Ox or Cow do by chance in eating Grass swallow down such a kind of Vermine, they swell up, and sometimes die of it; but yet they do so well know how to shun them, that the Beasts seldom swallow them. I do from hence guess, that there lies hidden in this kind of Animal, some singular matter, because of its wonderfull disposition it hath: For I have tried by certain experiments that it can either retain, or emit its stinch as it pleaseth. It is a notable subtile and fallacious Creature, and this I could confirm by wonderfull stories. It doth exactly imitate the perverse disposition of all Turn-Coats, Lustfull, Venereal, and Bestial Men. It doth presently deposite or lose its stinch in the universal Menstruum, but what it will (being thus prepared) perform, I having as yet omitted farther inquisition, cannot tell. Infinite is the number of these and such like Insects, and without doubt they were not created in vain, they prosecute each other with a mutual and deadly hatred, and do by laying snares endeavour to destroy each the other. I have known one little small Worm or Insect, that by sucking out the juice and strength of the great Earth-Worms do wax fat, and is in all places his Superiour or Master. In the Spring-time he is a small lean Worm, and is not so big as the Blatta, that live upon Meal, but in Summer time he doth so fatten himself with the Earth-worms, and becomes so unwieldy that he can hardly creep: He is black as a Coal, and moves himself by the many short feet he has, is about the thickness of a Quill, and about a fingers length, and under the earth shrewdly bites the poor Earth-worm, and sucks from him his best juice, which said Earth-worm being no ways able to defend himself, doth out of meer pain creep out of the Earth, and brings out his fast adhering Enemy: he sticks on to him so close, that he can’t be driven off, and so long sucks, untill being well satiated and full, he at length falls off of his own accord. I have often seen these Earth-worms so long vexed with them and twined themselves to and fro till this little Vermine hath pierced the Worm through, and divided him in twain, but yet closable together again, if he can but onely get into the Earth. You may see evident signs of the malice of this small Vermine, upon some of the older Worms, that have had several such bitings, and yet closed together again. For I know no enemies the great Earth worms have, save onely the Mole, and this same Worm. This black and martial Worm having done with one, presently sets upon another Worm, and so sucks out the best juice, and leaves the body of the said great Worm destitute of any strength. He is of great virtue and as to his excellency is to be preferred far before all other Worms if but well prepared: As for Spiders, there are many talks of them as if they were poisonous, but I could never as yet find any such thing in those that grow in the space of one year, and then vanish away again; they are such that make their Webs on Trees, Bushes, and the like to catch Flies in, and are cross-bearing Spiders, because they have on their backs the figure of a Cross. Every month they put off their old skin, and so do those too that make their Webs in the corners and holes in Houses, and will live three months without either meat or drink befor they die. These are somewhat worser than the former, and yet not so poisonous as the report goes, and as is believed. All the green sort of Spiders, that live in the Grass and among Leaves are void of all Poison, (and all others) save those which abide in cold places, as Cellars, and moist Vaults, and nourish themselves with Insects, and are covered over with a black and roughish skin like black Silk or Velvet, are slow paced, and as being the Kings of all Spiders, do kill the others by their biting, and devour them if they can but get them within their power. If one Spider be thrown into the Nest of another, the stronger drives out the weaker, but they cannot any of them abide these black Spiders, abhorring their presence, and running away as fast as they can. Nay more, neither the Black-bird, nor other Birds (whose food’s the other Spiders are wont to be) will eat them. They grow old very slowly, and live in a Cellar many a year, as being patient endurers of the cold, and do not renew their skin as the rest do. Those likewise that devour the Flies in stores in the Winter, or at least-wise are nourished with the sweet fume or vapour of Hony, Sugar, and such like things, and arrive to an old Age, are also venemous. All these are rarely used in Medicine, there being indeed no need of them amongst such plenty as there is of good Medicaments. This one benefit I have observed in them that they so purge sick Hens, as that they recover their former health, and do presently after get strength and wax fat. Emmets that live by the juices and Rosins of Trees, are also used in Medicine, but yet do no great matters. Locusts, Grylli (a kind of Grass-hopper) and such like Insects, (though they are endued with hidden virtues) are notwithstanding neglected, forasmuch as there is one onely Mineral that can effect more then all the bigger or lesser Animals, Worms, and Insects, and therefore well may they be despised. There are also some things that are taken from the bodies of the bigger sort of Animals that are used in Medicine, as the Stomach, Intestines, and Teeth of the Woolf; the Lungs of the Fox: The Gall, the Hair, the Skin, the Excrement, the Horns, &c. of other Animals; but yet no great matters have been hitherto done by all this ado, because they are parts or Members of such Animals, as being altogether void of Poison, are usually Man’s Food, or may so be. Whereas were they the parts of Animals that would alter our nature, or were they the Teeth, Bones, Horns, or other parts of venemous Creatures, and then changed and reduced into good Medicaments, somewhat might be done by them. By such as alter nature I mean, the Teeth of Dogs, Wolves, Bears, Lions, and such ravenous Creatures; the Bones and Horns of the Elfe, Goats, Kids, Does, Stags, Elephants, and the Hairs of Men and other Animals. Amongst the venemous Animals, the Teeth and Skins of Vipers, Serpents, Toads, Salamanders, &c. In the third degree are the Teeth of the Sea-dog, and Whale, and of the horned Fishes, and those which the Dutch Marriners call Walrussen, and others the Unicorn: the Horns of them, and of other such like Sea Monsters, whose Flesh is venemous, and therefore their Teeth must necessarily be endued with medicinal Vertues, provided they be changed and converted into a convenient Essence. Besides in the Excrements of all Animals, lies hid a singular medicinal Vertue, nor is the volatile Salt (but especially of those that are poisonous) to be contemned. The fixed Salt being the subduer of many Diseases, doth not a little help to the making of Medicine. But I am not minded to treat of these at present, but will onely demonstrate by what means all Animals are to be dissolved by the universal Menstruum, and Poison to be converted into most wholsome Medicine. The Vertues of them are already known, nor is ought more required save a due preparation, the knowledge of which I am minded to manifest in this Treatise. It is apparently evident that the Teeth, Horns, Skin, Hairs, and Claws or Hoofs, are by so much the better and more efficacious Antidote, by how much the greater and more present Poison their Flesh is endued withal, and this we see by experience. Such as desire to know more, of such like venemous Animals, may read my Book, of the signature of things, wherein they will find many profitable things and worthy of consideration.

The preparation and changing of all venemous Animals and Worms, =&c.= into safe and efficacious Medicaments.

As touching what belongs to their preparation, it doth not consist in the way that hath been hitherto used as to the preparing of Animals for medicinal Use, the which have hitherto been either reduced into Powder, or else have been converted into Spirits, Waters, and Oils, by decoction in a B, or else turned (by Calcination) into Ashes, that so their fixt Salt, may be extracted, or (by sublimation) pass into a volatile Salt. I do no wise contemn these, and other hitherto used ways and methods of preparing Animals for the use of medicine, for in very deed they are good and profitable. But forasmuch as I have the knowledge of a better and more compendious way of doing all these things, I neither would nor could any longer hide the same, but communicate it for the good of mankind, and for the help and comfort of the sick. And now that the well minded Reader, may percieve a difference between the old way of preparing these Medicaments and my way, I will briefly declare and demonstrate the same. I have not hitherto heard or read of any other way than this which followeth, viz. The Animals are either wholly or else some part of them, dried in the Air, then powdered and administred in Powder in some appropriate Vehicle, or else some Honey or Sugar is added to the Powder, thereby to make it into an Electuary; or else the Animals are digested (whilst new or fresh) in Oil, then pressed out, and changed into a Balsam, that so they may serve either for inward or outward Uses as necessity requires. Or else they are made up into other Medicines, and so confected and kept for use. Or, being new, are distilled by a B. in water, the residue is by Calcination burnt into Ashes, and the fixed Salt, is (by the benefit of distilled water) extracted out of the Ashes. Some do distil the bodies of Animals, dry, or moist, in a Retort, and do get a stinking Spirit, Oil, and volatile Salt, which parts they Sever from each other, rectifie them, and keep them to use in time of need. Others do put the venemous Animals alive into Oil, or into some other Oil drawn out of an Aromatical Vegetable by distillation, and so suffocate them herein; and do afterwards use that Oil for outward and inward Uses, as is evident in the Oil of Scorpions. These are the ways hitherto made use of for the preparation of medicaments out of Animals, nor have they been fruitlesly used. But whereas I saw, that the Animals being prepared the aforementioned ways are venemous and crude, but especially when they are but onely dried and powdered, and so used, and that the administring them to the sick is not without danger, because they set upon nature with too much vehemency, if any (nay the smallest) errour be committed in the Dose: and besides, they do (by their ungratefull and loathsome savour) beget a nauseate, and withal considering, that the Spirits, Oils, and Waters drawn out of Animals by distillation, do for the most part smell of an Empyreum, and are extremely distastefull to nature; and that though the volatile Salt, and the fixt, which contain the greatest Vertues of the Animals, and may more commodiously be taken into the body than the Oil, which is plainly intolerable to sick Persons because of its stinch; yet forasmuch as in such an Operation the chiefest Virtue is burnt up, and corrupted, and that therefore the Medicament so distilled is less profitable than the crude Body of the Animal; this way and method cannot at all be accompted of as worthy the being ranked amongst the best sort of Medicines. Seeing then and well percieving all these Circumstances, I counted it wholly necessary to bethink my self of a more profitable and better way, and such a way too, as by the help whereof, every Animal, or at least such a part of it according as is requisite, may (without any separating of the whole body into divers parts) be dissolved, and changed in its whole substance by a certain dissolving and correcting Water poured upon it, and so its venome be converted into Medicine. Now the dissolving Water, and the dissolved Medicine stand in such a posture, as that it may be again abstracted and separated from the dissolved and corrected body after its dissolution and correction, and this so corrected or purged body may be administred in some convenient Vehicle to the sick, or else alone by its self, as shall be more clearly manifested in the following discourse.

A universal =Menstruum= by the help of which all Vegetables, Animals, and Minerals are dissolved, corrected, and reduced into a most pure and most safe Medicament.

I have in my Miraculum Mundi, taught and told you that Niter is the true universal dissolvent, and is operated withall three manner of ways.

1. As it is in its own proper nature and form.

2. When it is changed into a fixt and fiery Liquor.

3. When (by the benefit of the fire) it is distilled into an Acid Spirit. With these three instruments are dissolved all whatsoever is in the nature of things, are amended, and transmuted into a better and purer substance. But the manner how this is done shall clearly be taught in this Treatise, and explained, insomuch that all such as have either out of gross Ignorance, or conceited Pride, or meer diabolical hatred and envy, hitherto contemned, despised, and traduced it as a thing impossible to be done (as Farnerus for one) may be confounded with shame, and be driven to confess, that their meer ignorance, pride, and envy, caused them to oppose the Noonday light, and attempt the extinguishing, blotting out, and obscuring the same. And although that I have described the preparation and use of the universal Menstruum, both in my Miraculum Mundi, and in its explication, as likewise in my Apology against Farnerus; yet notwithstanding many perswade themselves, that that description is too much clad over with darkness, and that without a more accurate and plainer declaration or explication, it cannot be understood, and consequently not made use of. Therefore that such Men may have their food ready chewed, and thrust into their mouths, and may have no farther cause of labour and consideration, I will give a plainer declaration and make (in God’s name, for whose honour, and for the benefit of all mankind, I have thus purposed to do) an initiation, and perfectly demonstrate, that Niter is (by the three aforementioned ways) able to dissolve, and alter all whatsoever is in the nature of things, and to reduce them into a better substance. These are the weapons wherewith I enter the list with all deriders and haters of the truth, and do demand, if they have any better and more powerfull thing, than this universal dissolvent out of Niter, if so, to produce it; if not, then to let this alone. Every man has his liberty, (if he hath better) to publish it for the common good; but if he can’t produce a better, he may well submit himself to the truth. Verily would any man discover a better universal dissolvent, he would do me an acceptable thing, and I wou’d most readily acknowledge any errors I have committed in this matter, and would refuse my own proper writings. But that some such will arise and do this thing, I do not in the least fear. If such an one should come, we will hear and see him, and recieve him with a decent reply. In the mean while we will address our selves, to the preparation of good Medicines, to the honour of God, and benefit of our Neighbour. The bettering and correcting metals, which is to be accomplished by the said Niter, is exactly described and demonstrated in the second, third, and fourth part of the Treatise of the prosperity of my Countrey; in this place we have purposed to treat onely of medicines. But as for the way of reducing Niter into a fixt and fiery Liquor, and also into a Volatile, Acid and fiery Spirit; we have already taught in other places of our writings, so that it is a meer needless thing, here again, to repeat the same. But because it is profitable to the lover of Arts, that he find both the preparations here conjoined, I have deemed it necessary to set them down both to your view.

The Process of turning Salt-peter into a fiery Liquor.

Take of pure Salt-peter, and such as is free from all common Salt one pound, put it into a strong and well burned Pot or Crucible, with a Cover to it, put it into a Wind Furnace, urge it so long with Coals till it be a bright red hot, and all the Niter flow; which being molten and in flux, cast in a little Powder of good Char-coals, that so it swimming at top of the Salt-peter may burn up. This Coal Powder being consumed, throw in some more of the same, and proceed on thus with casting on Coal Powder so long till the Coal Powder you cast in will not take Fire any more, and the Salt-peter appear of a greenish and sky-colour. Then pour it out thus molten into a warmed Mortar or Bason, (for if you throw it into a cold Vessel, it will leap up into your Face) and there let it lie till it be cold. If you touch your tongue with some of this Salt, you shall find it fiery like the Salt of Tartar. Beat this Salt into a Powder and put it into a Glass, or else set it in some moist or cold Cellar, and in few days, nay, or hours, it will be dissolved into a clear and fiery liquor, which strain through Cap Paper or a Filter (as they call it) and set it up for use.

The use thereof in the preparation of such Medicaments as are made out of Animals, and also Vegetables.

Forasmuch as the use of this Menstruum is already demonstrated in my first Apology against Farnerus, and in the first part of this Spagyrical Pharmacopœa, wherein the Essences of Herbs are taught. But in this Treatise shall mention be made onely of such Medicaments as are preparable out of Animals. I will here set down the way and manner of operation, whereby not onely Animals, but also Vegetables my be corrected and transmuted into safe Medicaments. And here it is to be noted, that the use of this Menstruum, takes place onely in correcting such Herbs and Animals as are strongly operative and as it were venemous, whose malice is to be necessarily removed. For those Herbs that are good, and used in the Kitchin, and without any hurt in them, need not any correction, except one will make out of them, an extract by Spirit of Wine, or make of them a burning Spirit, and Oil, as also a fixed Salt, and conjoin them by the benefit of Art, and make them into sweet Essences, which labour is accurately described in the first part of my Spagyrical Pharmacopœa. In this place we treat onely of turning Animals, Vegetables, and Minerals into sweet Medicaments, by the benefit of Salt-peter: And in other places of my Writings is sufficiently enough taught by what other ways, and those various ones too, several Medicaments may be prepared, and that without the help of this universal dissolvent, whereto I refer the well minded Reader, and proceed on here to teach the preparation of the said Medicaments by that hitherto often named fiery dissolvent, which (without any additions) is of notable effect.

The Preparation of Animals and Vegetables by the fiery Liquor of Niter, their Dissolution, Correction, and Transmutation into wholsome Medicines.

Take any Animal or Herb, what you please, if it be new, cut it small; if the Animal or Herb be dry, beat it into Powder, and pour thereto the liquor of fixt Niter, that it may well moisten the Animal or the Herb, and may cover it all over; set the Glass in a B. and digest the venemous Animal or Herb for one day and night, in which time the liquor of Niter will ripen the venemous Animal or Herb, and transmute it, and make a Medicine of the Poison. After the Cucurbit is cooled in the Balneo, take it out and pour forth the liquor, together with the corrected Animal or Herb into another Glass having a long Neck, and pour thereon the best Spirit of Wine, or burning Spirit of Corn, and such as is well purged from all Phlegm, that it may swim on the solution the height of two fingers. Note well, that the liquor of Niter, and likewise the burning Spirit, must be well freed from all Phlegm, so that the Spirit may not conjoin it self with the Niter, but swim on the top of it. For if both of them be watery or phlegmy, there would be a conjunction or commixion of them both, and your labour would miss the event hoped for, and this is well to be observed. Therefore seeing that such a commixtion, is prevented by removing of the aquosity, the burning Spirit will attract to it self, the true and corrected Essence of the Herb or Animal, and leave the fixt liquor together with the unprofitable Fæces of the Herb or Animal. Separate the burning Spirit thus impregnated with the Essence, and so much that it can attract no more, by pouring it off from the liquor, and pour more Spirit thereupon, repeating this labour so long and so often, untill all the Essence shall be extracted out of the liquor of the Niter. Then take all these extractions which contain the transmuted or corrected venome of the Herb or Animal, and put them together in a Cucurbit, in a B. M. and draw off the burning Spirit with a gentle heat, that so at length the remaining liquor, may be of a thick and dark coloured reddishness. Note well that the best part of the burning Spirit may be also separated in a B. and reserved for farther use, but its remaining and weaker part may be taken out with the extract, out of the B. M. and be evaporated in a Glass Vessel, over a vaporous B. to the thickness of Honey. For in so doing, there’s no fear of burning the extract in the Cucurbit, if the B. should be over hot; and this you are to have an especial regard unto. But if the evaporation cannot be done in Glass Vessels, by a vaporous B. then when the Essence is brought to such a pass in a little Cucurbit, pour thereto some of that burning Spirit, that came first over, and presently shake it well about, and mix it well, and this will again forthwith extract the purest part of the Essence, and leave behind a few Fæces, with a little of the fixt Niter Liquor, from the which, the burning Spirit together with the Essence, is to be forthwith separated, by pouring it off, lest it should (by any longer stay on the Fæces) draw also to it self the Salt, and so not get the sweet Savour and Odour of the Essence. But if any one doth yet desire to make the Essence more pure and more sweet, he may extract it yet a third time after the aforesaid manner, and after this third labour there will remain again some more Salt, and the Essence will become sweeter. If a diligent regard be not had hereunto, there will (for the most part) some of the fixed Salt abide with the Essence, and render it of an unpleasant savour: this admonition therefore is not to be neglected, but such a one that covets the obtaining of any good must bestow his labour with all kind of diligence.

This is an exact description of the manner of preparing most efficacious Medicines, out of the most venemous Herbs and Animals. Furthermore this is to be noted, that when the Essence is extracted by the burning Spirit, out of the Alkalizated Herb or Animal, the remainder is to be boiled in an earthen or glazed Pot even to driness, and afterwards to be made red hot, that all the impurity may be consumed by calcination, and the pure fixt Niter may remain alone, which if you set in a Cellar, and do again let it dissolve into a liquor, it will be of the same virtues as before, and thus will it be many a time, and so may the Spirit of the Wine be used for the like operation.

Now although this fixed Niter doth change as well venemous Minerals, as Animals and Vegetables, and reduce their venenosity into wholsome Medicine: yet is it more fit for the sulphureous Vegetables, Animals, and Minerals, than for mercurial ones; and for such the Acid Spirit of Niter is more fit, though it doth also dissolve, correct, and transmute Vegetables, Animals, and Minerals; the which is chiefly observable in the Minerals, for therein may be learned the wonderfull property, and the all-things-changing efficacy of this Fire. For Niter crude as it is in its body, being mixed with combustible Animals and Vegetables, and enkindled, burns up all things, and drives them with the flame up into the Air, insomuch that nothing save the fixt Salt onely is left remaining: And therefore this crude Niter is altogether unfit for Vegetables and Animals, if you would have any good from them. But in the venemous Minerals it performeth its office better than the fixt Niter, or than the volatile corrosive or Acid Spirit, as shall be afterwards shown where we treat of Minerals. This I thought expedient to advise you of, and have thus done to this end, that those that are desirous of the Art may learn the divers operations of Niter. The crude Niter doth (by its flame) display its virtues upon the venemous Animals, and changeth them in few hours space into safe Medicaments). Being reduced into a fixt liquor, it dissolveth all sulphureous Vegetables, Animals, and Minerals, the which thing the common or crude Niter, as also the acid and corrosive Spirit will never do: As this fixt liquor of Niter also dissolveth wholly the sulphureous Minerals, and leaves nothing behind save the onely Fæces. So the acid Spirit of Niter dissolveth all mercurial Minerals, that nothing remains undissolved. From whence ’tis evident, that every nature doth lovingly embrace its like, and is willingly conjoyned therewithall, and especially if such natures are pure and clean, and not mixed with any other things. But that you may yet better understand these things, hearken a little farther. There is no Herb, no Animal, no Mineral, that consisteth not of its three first principles, viz. Salt, Sulphur, and Mercury, but yet are these very unequal: for in one subject, the Salt is most powerfull, in another, the Sulphur, in a third, the Mercury: But when in such subjects consisting of the three principles, there is not too much inequality, and that no principle bears sway over another, then either the acid Spirit, or the fixed Salt of the Niter will alike dissolve them, as is evident in many Vegetables, Minerals, and Animals, which being compounded of well tempered Principles, do admit of Solution and Correction, both by the fixt Liquor, as also by the volatile acid Spirit: For example. I take some Herb, be it Napellus, or Mandragora, or Opium, or some Animal, as a Spider, Scorpion, or Golden Scarabæus, I deal on this Subject now with fixt Niter (as I afore taught) and the whole will be dissolved, changed, and become a safe Medicament, (for they consist of well tempered Principles.) If now I pour upon either Subject the acid Spirit of Niter, it will be dissolved therein, changed, and corrected, and put on the nature of an wholsome Medicine, as well as when dissolved in the aforesaid Liquor. Now though both Liquors, viz. the fixt Liquor and the acid Spirit do arise out of one Root, yet do they exceedingly differ in their nature, and do prosecute as it were each the other with a deadly hatred: And that because the fixt Liquor, as well as the acid Spirit, are in some sort as yet adversaries, and do not absolutely bear such sway as if they were in one Nature. For they are from one subject, and are by the fire drawn out of common Salt-peter, and reduced into two contrary parts and into Enemies opposing each other. But they are again conjoined, that they may mutually set upon each other, with that enmity they have received from the fire, and may overcome and kill each other, then neither the fiery Liquor, nor the acid Spirit is any more discerned, but they return unto that which they were before, and from which they were born, viz. unto Niter or common Salt-peter. Excellently well therefore say the Philosophers, make the fixt Volatile, and the Volatile fixt. Hermes also saith, that our Dragon dieth not without his Brother and Sister, many things might be spoken of this matter, but they belong not to this place, but to the fourth part of the Prosperity of Germany, in which is treated of the Concentration of Gold and Silver into Tinctures, but if so be that one of the aforenamed Principles, whether it be Sulphur or Mercury (for the Salt is not to be here considered) do bear overmuch sway in any subject, then both the dissolvents cannot alike dissolve that body, but that dissolvent onely which is appropriated to the nature of that Subject: As for example. The seed of any Herb (though it hath a mercurial Salt) yet the Sulphur hath the predominancy, and therefore admits of dissolution by the fixt Liquor rather than by the acid Spirit. But if the Oil be separated from the mercurial Salt, either by expressing it or distilling it out of the Seed, then the fixt Liquor hath a greater efficacy of operation upon its like, and dissolves all the Oil, without leaving any part thereof behind. But contrariwise, the Oil being severed from its mercurial Salt, which admitteth of the acid Spirit onely, the acid Spirit hath no power at all to dissolve it, though he be arisen from the very same Subject, as his brother the fixt Liquor is. So then the Sister answers not the brother in the like operation, and ’tis impossible for the Sister to accomplish those things that the Brother doth. But when both brother and sister are mixed together, they do again beget Children like to their Parents, viz. Hermaphrodites, from whence themselves had their Original, returning to simple and crude Niter, out of which there do again proceed the like Procreations and Generations of the masculine and feminine Sex. And so one birth transmutes it self into another, augmenteth and bettereth each other and that even to infinity, if it do but get its own conjugal bed, and be dealt withal in a Philosophical manner. And what we have said of the vegetable Sulphur, the same may likewise be understood of the Animal and Mineral. For such a Sulphur as is severed from its Salt and Mercury, the acid Spirit of Niter will not dissolve, but its sulphureous Liquor doth readily perform it, and this doth wholly dissolve the common mineral Sulphur, whereas the acid Spirit leaves it untouched. But such a Subject as participates of both Natures, viz. of the sulphureous and mercurial one, doth admit of dissolution both by the fixt Liquor, and by the acid Spirit, whether it be a Vegetable, Animal, or Mineral. Therefore the extreams, viz. the beginning and the end, the first Ens and last Essentiality, the volatile and combustible, and the fixt and incombustible, are to be compared with each other, (as thus.) Let the common combustible Sulphur and which adheres to Minerals and Veins of Metals be accompted of as the beginning, and let Gold be accompted the end. The fixt Liquor now dissolves the Sulphur wholly, but cannot do so with the ripe Gold; but the acid Spirit dissolves that, and cannot at all dissolve the Sulphur. But now such as are middle Subjects and do partake of both natures, viz. of a sulphureous and a mercurial, such as are Saturn, Jupiter, Mars, Venus, Mercury, Lune; for they are dissolveable by both, viz. by the fixt Liquor, and also by the acid Spirit. But by how much the more either of them partake of combustible Sulphur, by so much the easier doth it admit Solution by the fixt Liquor. So this Liquor doth easily dissolve these Minerals, viz. Antimony, Auripigment, common Sulphur, red Arsenick, &c. and of metals these, Mars, Venus, Jupiter, Saturn, difficultly; Lune more difficultly; Mercury most difficultly; but for Sol, which is the last and best of all, it doth in no wise dissolve, because it is plainly freed by nature from its superfluous, extraneous, and burning Sulphur, and is washed, purified, and maturated into a most pure mercurial Substance. Contrariwise the acid Spirit (if it be strong enough) doth dissolve all, even from the supreamest metal, to the lowest Mineral, Sulphur onely excepted, which it can’t dissolve. Yet doth it more easily dissolve one Subject than another according as it is of more affinity with, or remote, from its own Nature. And therefore every Chymist may easily know the Nature and Properties of every metal and mineral by the dissolving them, with these two, viz. Liquor and acid Spirit. Note well, I have (by this means) found out what Metals and Minerals are of nearest Affinity with Gold, and this kind of enquiry is far more certain and safer than the reading of many Books; nor will it be hurtfull to him if he did understand the signature of metals and minerals, and thereby know how to learn their Nature and Property; but my intent is not to treat of that, in this place, but will refer my labour to the second part of my Treatise of the Prosperity of Germany, where we will speak of the Concentration of Metals and Minerals. But that I may trifle out no more time in the discoursing of the difference of metals and minerals, I will go on and describe how the venemous Subjects of Animals and Vegetables are to be dissolved by the acid Spirit of Niter, to be transmuted and ripened thereby, and converted into safe Medicaments.

The Process and Preparation is as follows.

Take either Nux Vomica, or venomous party-coloured Toads, Scorpions, Cantharides, or such like venomous Vegetables or Animals. Cut your Vegetables, but take your Animals whole as they are, that so dying (in the Menstruum) they become greater and safer Medicaments, put them in some glass: As for example. Take one Ounce or two Ounces of the Spirit of Niter; put it in a glass with a narrow neck, that so it may be stopped, and put into that Spirit such Vegetables as you would dissolve; which being dissolved into a Liquor, then put yet more Herbs, thus doing so long till the Spirit grows thickish, and can dissolve no more. After the same manner may you proceed with the Animals if dead; but if alive, then to the Spirit add some water before you put the Vermine thereinto; for the too vehement force of the Spirit, is to be so allayed, that the Vermine being put in alive may not presently die, but may kill himself with his own proper Poison. For if the Spirit be too strong, such kind of Animals will die in less than a moment, and not know what hath happened unto them. But now they live longer in the milder Spirit, and when they see that they must needs die, they are extreamly enraged, do prick, and bite, and kill themselves with their own Poison, insomuch that the venome is increased, and the Medicine acquires the greater Virtues. So then those which thou hast put in being dissolved, add more untill the Spirit becoming thick, can dissolve no more; strain this Solution through a thin Linnen Cloath into another glass, and pour thereon by little and little, or drop by drop, the fixt Liquor of Niter, that it may kill the acid Spirit, and they both having lost their strengths return into Salt-peter as they were before, and the corrected Vegetable or Animal may be precipitated to the bottom in the form of a Powder. When you have so done pour on some more fresh Water, or Rain-water, that the Salt-peter may be the better dissolved. Then pour out all the Solution, through a thin Linnen Cloth placed in a glass Funnel, into another glass, that so the Salt-peter, which before was partly an acid Spirit, and partly a fixt Liquor, and is again become Niter, may (being dissolved with the water poured thereon) run through the Cloth, and that corrected Vegetable or Animal may stay behind in the same, the which by pouring on store of fair water, is to be freed of all Saltishness, and afterwards to be put together with the Cloth upon Cap-paper several times doubled. This Paper will drink up all the moisture, and the remaining Animal or Vegetable Powder will stay behind: which being thus dried is to be lay’d up for use, and may afterwards be used either per se in the form of a Powder or be reduced into Pills, which before this preparation could not be safely used, nor without much danger. There is besides, another way of turning Animals and Vegetables by the acid Spirit of Niter, or by the fixt Liquor into wholsome Medicaments: and the manner thereof is thus.

Those Subjects which refuse to be dissolved by the fixt Liquor, are dissolved by the acid Spirit, and precipitated with the fixt Liquor, or contrariwise those which are not dissolveable by the acid Spirit, are dissolved by the fixt Liquor, and precipitated by the acid Spirit. All being precipitated, and the Dissolvent sufficiently slain, let some more of the fixt Liquor be poured thereupon, so that it may much exceed in quantity the acid Spirit. This done, let the Phlegm be drawn off in a vaporous B, and to the remaining Liquor, let be poured as much burning Spirit as is sufficient, that so it may by extraction extract all that is to be extracted. This burning Spirit operates upon, and attracteth to it self, no other thing save the onely Essence of the Herb or Animal alone, and leaves the Dissolvents untoucht. But this Essence is no ways inferiour neither in virtue or efficacy, to that which was prepared after the before described manner. And thus much let suffice to have been said of the preparation of Vegetable and Animal Medicaments. And now we will betake our selves (in God’s Name) to speak likewise of Mineral and Metalline Medicaments, and see what good thing the Omnipotent God bestoweth on us by the benefit of these things.

The preparation of Metalline Medicaments is almost a-kin, and like to the precedent preparation of Vegetable and Animal ones, and doth herein onely differ, that the most part of Minerals and Metals, are dissolved, corrected, and converted into safe Medicaments by crude and purified Niter, as the following manner demonstrates.

Take of powdered Antimony and purged Niter each alike, mix these equal parts in a covered Pot least the Mass leap out, calcine it, after Calcination pour it forth, and reduce the Mass into a Powder, and wash off the Salt-peter with Water and dry the Antimony, which hath now lost its black Colour, and is become white. Mix it again with an equal part of Salt-peter, calcine it, and wash it, and repeat this Labour a third time. This done, the Antimony hath laid aside all its venomosity and blackness, and become white, and such a medicament, as may be most safely administred in expelling all Diseases by Sweat, the Dose from two, three, four, even to six Grains. Note well, if you use the Regulus instead of the Crude Antimony, it will presently, in the first operation become a white Diaphoretick, and to be adhibited in the same Dose. Even after the same manner may you deprive poisonous Arsenick, Auripigment, and such like Poisons of all their venomousness, and transmute them into most safe Diaphoretick Powders. But forasmuch as the preparations of them do not correspond with every ones mind, yea and may easily injure the ignorant and unskilfull, my advice to such men is this, that they abstain from medling with them and betake themselves to Antimony onely, and to fix him well, for that they may use him with far more safety. But that I speak here of those most highly venomous Objects, I did it for this end, that every one might know, that even the chiefest Poisons may be corrected and transmuted into Medicines, merely by the help of Niter alone. But he that desires yet farther to render Antimony safer and better, let him use the following preparation: Take the aforesaid Diaphoretick Antimony, fixed by the help of Niter, dissolve it up in strong Aqua Fortis: and being dissolved, precipitate it with the fixt Liquor of Niter, that it may settle to the bottom like a snowy Powder: Pour off the moisture, vapour away some part of the humidity, and set by the remainder that the Salt may shoot, and so will you have your Niter again. As for the Powder, dry it and wash it well with water, and it may well be styled a Bezoardicum Mineral, being a most excellent Medicine to expel all Diseases by Sweat, the Dose of which is one, two, three, four, six, even to twelve Grains, according as the Disease and Patient is. But I have sufficiently enough treated of this Medicine at large in my other Writings, and therefore needs not to be repeated in this place. So then all, Metals, Minerals, Stones, and whatsoever is in the World, may by these three ways be dissolved and corrected by Niter, either crude, fixed, or acid, and be transmuted into Medicines void of all kind of danger. Thou maist dissolve all the Metals (Gold onely excepted) with the acid Spirit of Niter, and if thou put thereto a little Sal Armoniack, or rectifie it with common Salt, then it will likewise dissolve common Gold. But the Minerals are dissolved with the fixt Liquor of Niter, and precipitated, and then washed with common water, and being washed are used to make Medicine with. They yield subtile Powders, according to the nature and property of their Metals and Minerals. The Powder of Gold is yellow, and is called Aurum Fulminans, of Silver, Ashy, of Copper, Green, of Iron, Red, of Tin, and Lead, White, of Antimony, white; of Lapis Calaminaris, Tutia, and Cadmia, Ashy: But the common Sulphur, and all the precious and common Stones, it (viz. the acid Spirit) cannot dissolve, but leaves them for her Brother, the fixed Liquor to dissolve. So then what the Sister cannot do, that the Brother can perform with ease, and that which the Brother can’t effect, that the Sister undertakes the accomplishment of; and what neither of them can possibly perform, we see it possible to be done, by their Father and Mother, viz. the crude Niter, insomuch that to this subject is a power given of doing what you please. But that I may perfectly demonstrate, that Niter is able to dissolve all the things that are in the World, and may withall shew, how those subjects, which yields not to a Solution by the acid Spirit may come under the power of the fixt Niter, I will proceed on, and begin with the common Sulphur.

Take Sulphur reduced into Powder, one part, of fixt Niter two parts, put them in a Cucurbit, pour thereon twice as much water as they both of them weigh, viz. six parts. Boil them about one hour in Sand, in which boiling the Liquor of the fixt Niter, will dissolve the Sulphur into a red Solution. Strain it through Cap Paper, and precipitate it by the acid Spirit, then wash it, and you shall have a white and subtile Powder, profitable in the Diseases of the Lungs. And now it remains that I shew you Flints, Sand, Crystal, all kinds of Stones both precious ones and common, (which the acid Spirit is not capable of dissolving) may be dissolved by the fixt Niter, and display their Virtues, the which is thus done. Make the Flint, Crystal, Marble, or any other Stone that is meltable in the Fire into a Glass, very red hot, and presently squench it in cold Water, and dry it, that it may be powdered with ease. Take one part of this Powder, and three or four parts of fixt Niter, mix them well, put them into a Crucible, and cover the Pot, and melt them with a strong Fire in a Wind Furnace, that it may become a transparent Glass. Then turn it out, Powder it, and set it in a Glass Vessel in a moist Cellar, that the Stone may be turned into a Liquor; or else having powdered the said molten Glass, pour common Water thereupon, which will dissolve the Powder. If now you pour the said acid Spirit of Niter on the clear Solution, then the fixt Niter being deprived of its fiery virtue and force, will let fall the dissolved Stone in the form of a Powder, which is to be washed with store of Water, and be dried, and it will be the Magistery of that Stone, which this operation is bestowed on. These Stones may likewise be digested and dissolved in a strong Glass set on Sand, with the fixt Niter Liquor, but this moist way is more slow and tedious than the former dry way which is done by melting. And besides, the Glasses themselves cannot long endure this liquor, but are therewith also dissolved. Now these Magisteries or Stones thus prepared are profitable in the Stone, the which they do not onely expel out of the Reins, but likewise out of the Bladder, if it be not too much hardned. If you desire to make this Medicine yet better, then do thus. Take the Liquor of the Flints or Crystals, that are dissolved in a Cellar after their having been melted, put it in a Vial having a long Neck, whereon pour twice as much Spirit of Wine, but see that the Belly of your Glass be but half full; then let some body or other shake the Glass in their hands strongly up and down, and commix the Liquor and Spirit of Wine well, then will the Spirit penetrate, dissolve and render it sweet. Note well, this agitation is necessary, because if it be not thus tossed to and fro, the Spirit of Wine will stand at the top of the Liquor, and not attract the fixt Niter to it self. Now when the Spirit of Wine that you poured first on, is sharp enough, pour that out and pour on more, and when that is sharp enough, decant that also, and pour on more, repeat this operation so often, untill the Liquor of the Stones be rendred sweet. Note well, the Spirit of Wine must be void of all Phlegm, for if there be in it any water, the Liquor of the Stones would be precipitated into a Powder. But he that proceeds well and rightly will obtain a noble Medicine against the Stone of the Microcosm.

N. B. After that the Liquor of the Stones is brought to a sweetness, it is to be covered over with the Spirit of Wine, in the Glass you keep it in, that so the Liquor may abide in its Liquidity, otherwise it will in a few days space be turned into a Stone in the Glass. When you would use the Liquor, stop the mouth of the Glass with your Thumb, and turn down the Glass that the Spirit of Wine may (as being lighter) give place for the Liquor to flow out by your Thumb, and thus may you take out as much Liquor as you please. I have been the more curious in describing this preparation in this place, that so no error may be committed, seeing this labour requires an expert Man, and not such a rude and insipid Sot as Farnerus is. Experience testifies that the Liquor, and the Magistery of Sand, Flints, Crystals, and such like Stones, are endued with one and the same virtues. Any one may chuse which in his opinion is best. I commend the common white Flints, that are in the Sands of Rivers. The Magistery of these are notably conducive to weak Stomachs, nor is any thing corrupted by the same, whatsoever Diseases they be used unto. The Dose of the Powder is 4, 8, 12, 20, 30 Grains, of the Liquor, 1, 2, 3, 4, even to 10 Grains. This Liquor, wheresoever it comes, adheres to every matter it meets with, if it be kept in a dry place, it becomes a natural and transparent Stone. In Man’s Body, it attracts to it self its like, and carries it off with it self. There lie hid in it many other secrets, which forasmuch as they pertain not to this place, are to be found in my other Writings. Moreover there are Stones found which do not admit of Solution either by the fixt Liquor or acid Spirit, and they are to be thus tamed. Take that Stone which yields not to a Solution by the fixt Niter Liquor, nor by the acid Spirit, beat it into Powder, then mix it with three times as much of the Powder of pure and well dried Niter. Then with this mixture fill a Crucible half full, take up a Coal with your Tongs, and put it into the matter, and hold it hard on, least the flame throw it clear out again. So the Niter being kindled by the Coal doth (together with the Stone) flame and burn up, and cause such a speedy and vehement Fire, that the Stone is thereby penetrated and opened, and may (after this operation) be dissolved with common Water. This done, the Solution which hath imbibed (or which contains) the dissolved Stone, is to be purified by passing it through Cap Paper, and to be precipitated by pouring in of the acid Spirit, that so the Stone may settle down in the form of a Powder, the which is to be washed with Water, to be dried and kept for use. Thus now have we dissolved all the Metals, all Stones, all Vegetables, and Animals, and transmuted them into Medicaments. And were there yet any other thing in nature besides these subjects, or could there be found any thing else, I would have taught its Solution by this my universal Menstruum. But forasmuch as I find nothing else besides Vegetables, Animals, and Minerals, as likewise all kinds of Stones, yea and Glass it self, nor can find ought besides, it will deservedly remain an universal Menstruum, and Dissolvent (though the moamish deriders, and brethren of ignorance, and haters of the truth, split for anger) constant, unconquered, and incomparable, as long as the World stands. As to its efficacy in bettering and correcting Metals, the second, third, and fourth Parts of my Treatise of the Prosperity of Germany will testifie, for therein we treat of the concentration of Metals. But as for such other mysteries as concern true Hermetick Philosophy, and that lie hid in this wonderfull subject, they are accurately and succinctly described in my Treatise of the Nature of Gold, and of the concentration of the Elements, in which Book the studious Reader may delight himself with divine and humane Miracles. So now we have proved and demonstrated, that Niter is an universal Menstruum and Dissolvent, seeing there is nothing in the nature of things that is able to resist its dissolving virtues; nor can its like be found out. Well therefore may it most deservedly remain, as in very deed it is, and as ’tis accounted of both by my self and all skillfull Chymists. But now if any one shall object and say, that the before produced proofs are no ways satisfactory to him, neither do demonstrate that this dissolvent is also profitable as to the Philosophick Work, I do not intend to answer him, nor will I so open my Bosom to such Adventerers as Arnoldus did to Lully, but leave secret things in a secret place. I have spoken enough, and do also speak much in my Treatise of the concentration of Heaven and Earth. He that understands not my sayings, and doth as yet despise them, has no reason to reckon himself amongst the Adeptists and Sons of Hermes, but rather is of the rank of the Farnerians sodality, and must remain at the Hogs Trough.

The Use, Power, and Virtues, of the Medicaments out of Vegetables, Animals, and Minerals: The Composition whereof we taught above.

As concerning Vegetables, some few of them there are that need correcting by the universal dissolvent. For such things as are in their own nature whole and sound, need not any Medicament. For Rosemary, Fether-few, sweet Marjoram, Sage, Thyme, and such like Herbs needs no correction, but may be reduced into their sweet Essences, according to the ways that I have prescribed in the first part; but those Herbs that are more strongly operative, and used in medicinal affairs, are not without danger, such as are Henbane, Hemlock, Mandrake, Opium, Tobacco, Napellus, Levant-Berries, Nux Vomica, &c. these must be amended by a good correction, or else can they not be safely taken into the body. If they be dissolved by the fiery operative Menstruum and corrected thereby, (as we shewed in the foregoing discourse) then may they be taken into the Body most safely, and without any danger, and will perform things wonderfull in Medicine. And whatsoever was a Poison before is afterwards rendred a Poison subduing Antidote. For Example, Henbane, Mandrake, Opium, have by their nature a stupefactive power, and do suppress the vital Spirit, do infect, or destroy, the Humidum Radicale, do procure overmuch Sleep, yea, do close up the Life in perpetual Sleep. But now those Herbs being corrected by the force of the fiery Water, and being dissolved of their Poison, do no more hurt, but allay all inward and outward pains, do pacifie the vital Spirits being provoked and enraged, do compose all disquietudes with a sweet pleasant rest, do expell venemous humours out of the Body by Sweat, and do by reducing all things into a quiet State, heal many Diseases. The Cicuta or Hemlock, Napellus, Levant-berries, Nux Vomica, &c. do not onely cause a most deadly Sleep, but do also provoke most vehement vomitings, and make most accute prickings in the body, and deprive Men of their Scences and understandings, and do at last bring on Death, if they be admitted into the Body in too great a quantity, and are not drawn out from thence again by strong vomitings. But such Herbs being corrected, and changing the Poison into wholsome Medicaments, do no more cause such horrible and dreadfully painfull Symptoms, but by penetrating the whole Body in a harmless and insensible manner, do take away all obstructions, and cast forth all hurtfull things out of the Body, by sweat, urine, and stool, and frees the inward bowels by purging them from all impure humours, and do happily take away occult Diseases. And now if they did before load the head with a very great heaviness and render it mad and unsound, it doth now mundifie it, and purge it, and free it from grievous and obnoxious Vapours, and do comfort the Brain and make Ingenuity or Memory better. So that what they did corrupt (before their correction) they do now (after their being bettered) amend and refresh it. But however you are to have good regard, that you be carefully provident in the use of these Medicaments, that you exceed not a due measure, and so commit an errour, for it is not lawfull to play with such kind of penetrative Medicaments.

The strongest purgative Medicaments, as Esula, Cataputia, Stavesacre, Gummi Gutta, and such like, being dissolved in this Menstruum, and precipitated, do lose their vehement, and as it were venemous quality, and become safe and gentle purges. N. B. You are here to observe (as concerning this Solution) that forasmuch as the Seed of Esula, Cataputia, Stavesacre, as likewise Guttæ Gambogia, and Scammony, are of a fat and resinous nature, are not to be dissolved with the acid Spirit of Niter, but with its fixt Liquor, or better with the Spirit of Wine corroborated and alkalizated by fixt Niter, and to be precipitated with the acid Spirit. And so with the same Spirit of Wine, being made more strong by the addition of the fixt Niter, all Gums that have a fat quality (may be thus dealt with) and contrariwise such as are not fat may be dissolved with the acid Spirit, and precipitated with its contrary Liquor. So likewise all bitter Juices, as Aloes, Myrrh, and the like, being therewith dissolved and corrected do acquire a more sweeter and more gratefull Savour. It is also very fitting, for the grievously smelling Gums, as Assa Fœtida is, and for correcting other such like stinking things arising from Animals or Vegetables, and so spoil them of their grievous Odour, and for correcting them into a gratefull smell. Insomuch that some things that emit even almost an ungratefull stinch may be so transmuted as that they may afterwards yield a pleasant smell. And although that I made some mention of this Work or Operation some years ago in the first Book of my Philosophical Furnaces, where mention is made of the Spirit of Salt, yet will I not leave it off so, but describe more, yea and compendiouser ways too in my third part of the Spagyrical Pharmacopœa, for effecting such matters, and thereto refer the studious for the preparing of pleasant and efficacious Medicines.

As for such Animals as serve for the Kitchin, as Beef, Mutton, Pork, Hens, Geese, and such like, also Fishes and Birds, they need not much correction. Those of them that are a year old or more may be boiled with Water, Salt, Spice, Wine, and Vinegar, &c. the younger may be roasted on a Spit. These are not hurtfull to such men as are in health, if they feed on them and drink after it a good draught of good Wine or Ale, that so they may thereby wash down into the Stomach any such matters as might stay by the way in the Throat, &c.

If now any one would make use of venomous Worms, and Insects in Medicines (for sometimes they perform far more in Medicine than Vegetables can, as experience witnesseth) they are not to be adhibited without correction. But I do not here understand the Kitchin correction, which is done by Wine, Sugar, and Spices; but such an one as in which all the parts remain together, and are corrected and amended by the fiery Menstruum, and that without the addition of any other thing as we taught before. And being on this wise corrected, they do not onely safely conduce to a Medicinal help in desperate Diseases, but do also become of greater assistance and comfort to many a sick Person, and purchase to their Authours a greater honour. It is well known even to blind Bayards and Barbars what effects sometimes the great Earth-worms, Scarabæus’s, Cantharides, Aselli or Pigs-lice, and suck like Urine provoking Insects do effect, being administred to the sick, crude, dried onely and so powdered; he that desires to procure a good quantity of Earth-worms, let him but thrust a stick into the Earth, and stir it to and fro thereby to disquiet the Worms, for they will presently guess that the devouring Mole is at hand, and will for fear creep by heaps out of the Earth, so as you may then easily take them. If any one loaths the Worms themselves, let him take that Earth which the Worms do cast out to the top of the ground, after a warm Rain in the Spring time, and is like small bunches; as if they should say, give us our lives for this Earth’s sake; and from thence you may extract an Essence, which will be as profitable to you as if you took us: N. B. The Merulæ or Blackbirds seeks after this Earth and carries it to her young ones lying in the Nest, which thing they would not do, did it contain no good in it, but would rather take the Worms themselves and carry them. A Dog which hath devoured many bones seeks out for some clean place to dung in, either on a smooth stone, or on the grass, as that he should say, This do I give you by way of thankfulness for the food which you have bestowed on me, keep it and use it according to your knowledge. N. B. The greatest Vertues of Animals are placed in their Excrements, and not in their flesh. Next the Excrements are the superfluities of the bodies, which (in men) are, the Hair, Teeth, and Nails: In Beasts, the Hairs, Teeth, Hoofs, and Horns: In Birds, the Claws, and Feathers, &c. And that the May Worm frees from the Gout and Stone, See Doctour Wierus, he hath written a peculiar Treatise of the Gout, and of the wandering or moveable pains of the Joints, and of the intrinsecal and hidden Scurvy, and other such like Diseases, and which are commonly accompted of as uncurable; all which he teacheth the removal of, by the means of the May worms, or unctious Scarabæus’s. Nor indeed is it without ground, that there is sometimes more effected by such abject and contemptible Vermine, than by the most precious and highly esteemed Compositions and Vegetables: This now they do crude as they are, and uncorrected. But if the great Earth-worms, and principally their Enemies, viz. those black, smooth, and many footed Vermine, that suck from the Worms their Juice and Strength; and likewise those broad, and party-coloured, venereous small Vermine, which we have before mentioned (if all these I say) be corrected by the fiery Menstruum, they would not onely drive forth Urine, and the Stone, safely and without hurt, but would withal most notably strengthen the nature of Man, and be a great comfort to many debilitated Gallants. The green Scarabæus’s, the Cantharides, and green Flies, being all of a venereal Nature, do (being corrected) not onely drive forth the Stone and Urine, but do also wonderfully shew their efficacy in the Feet Gout, wandring Gout, and other grievous Diseases which have already gotten deep rooting: But that black and slow creeping May worm, or unctious Scarabæus doth operate the most efficacious of them all, and may be plentifully enough had in the Months of May and June. The whole knack of the business doth consist in this, that such Vermine be well corrected with the Liquor Alkahest, and so prepared before they be made use of. As for those great and horned Scarabæus’s, that live upon the Juice and Rosins of Nuts, Cherries, and Plums, and are wholly of a Balsamick Nature, if they be corrected, I do highly encourage the use of them both inwardly and outwardly, viz. when the internal and external Members are tormented with most vehement pricking Pains and Torments. As for Emmets or Ants they have a wholsome and efficacious Balsam, and are healers both of inward and outward Dolours. But the chiefest of them are those that live in Woods wherein are store of Pines, and Fir-trees, and do there feed upon the Rosins of the Trees, and do not as the others do, live upon leaves and grass, but do in the Summer Months store their little Holes with the small Grains of those Rosins for their Winter food. And this the Inhabitants of those Woods know full well, and do seek after it and sell it the Druggists instead of Mastick. For it answers to the Mastick that comes out of India in efficacy, vertues, form, and odour, and haply we might not need that Gum, knew we but how to get and use this. There is great variety and plenty of such like Insects as these, which without all question may be of great use in medicine; but seeing they can’t be gotten in such plenty as the Vegetables and Minerals may be, the use of them is forborn, and rarely are they sought after. Nor indeed is it necessary to seek after and fetch from far, such things as we have present before our Eyes. The drift of my writing is this primarily, that I may demonstrate, that there are in the universal Menstruum, such vertues as are able to correct all venemous Animals, and deprive them of their Poisons, and to convert them into wholsome medicaments, for the honour and renown of it, was I even constrained to write these things. And as to its energetical Operation on venemous Minerals, it is sufficiently enough known, and doth most clearly appear even in its effect upon Antimony alone, the which being burnt twice or thrice with common Niter, is wholly deprived of its blackness, and cloaths it self with a most white colour, and becomes a Diaphoretick and an all-evil-resisting Powder. So is it too with Arsenick and Auripigment, those most vehement Poisons, which may be so changed in a few hours space, as that they may be taken afterwards into the Body without any hurt or danger, and will subdue and expel the greatest Poisons, though indeed there’s no necessity of making use of those venemous Subjects, seeing there is plenty enough of other means. ’Tis sufficient that we have shown, that Niter hath such notable vertues, as to be able to invert the venemous Nature of every Vegetable, Animal, and Mineral, and of transmuting the Poison into a wholsome Medicament. Now because the Animal vertues are more efficacious than the Vegetables, and that the Minerals exceed them both, therefore by good right are those Minerals of greatest use in medicine, which be most efficacious, most sweet, and most safe. But yet we would willingly have the Animals and Vegetables to retain their own dignity and station: And for the better discovery of the difference betwixt these, and that my Neighbour may be the better and more sincerely served, necessity doth even require a larger explanation. This therefore is generally to be observed, that by how much the riper the Minerals be (and so ’tis with the Animals and Vegetables) by so much the nearer they are to the Sun, and abide therein, so much the safer and securer may they be taken into the Body. All Herbs, Vermine, and Animals, that delight in a warm Air, and love to abide therein, are never infected or impregnated with so great a Poison as those are that delight rather in obscure, shady, and darksome places. For Napellus, Mandragora, Cicuta, and such like Herbs are never, or at least most rarely, to be found in other than dark places that are shaded over. And so the most venemous Animals and Vermine, do most willingly take up their abode in holes of the Earth, in cold and darksome Dens; and by reason of the want of the warm Air remain venemous, and do necessarily hurt mankind. But being digested by the Liquor of fixt Niter, they deposit their venemous quality and become wholsome Medicaments. So then all the maturation of things consisteth in heat, but Poison consisteth in cold, witness Wine and the Fruits of Trees, the which being ripened by the solar heat, men may feed on them without hurt, but if they be eaten raw and unripe they corrupt their Stomachs. Now as we have said of Animals and Vegetables, the same is also to be understood of the unripe minerals and metals. By how much the unriper and cruder they be, so much the more do they hurt, and are unfit for the making of medicine. And as for metals, they do by little and little, and step by step go on towards their perfection, and end: Like as an Infant doth by little and little arrive to its highest degree of age. And as there is more to be found in a man that is arrived to man’s Estate than there is in an Infant, so is there in minerals and metals that have in long success of time attained to their maturity. And forasmuch as in them may be found, most safe, sweet, and efficacious Medicines, I have deemed it necessary briefly to detect their dignity and degrees, and shew the Ladder as it were, or Scale, wherein the metals stand in order, and how by their signature that perfection which they have gradually arrived unto, may be known. I do resemble the mines of metals to a Tree, thus, Saturn is the Root, Mars the trunk or body, Jupiter the bark that covers the Tree over, Mercury the Juice that sticks between the bark and the trunk, Venus the green leaves, Lune the flower, and Sol the fruit. The ancient Physicians or Naturalists, compared the seven principal metals with the seven Planets, the which comparison squares notably well with them. For the Planets and Metals have a mutual correspondency with each other. The Chymists ascribe Lead to Saturn: Tin to Jupiter: Iron to Mars: Copper to Venus: Quick-silver to Mercury: Silver to Lune: and Gold to Sol: And even as the Planets do excel one the other in brightness, vertues, and other things; even so do the metals, and this their nature informs us of, and their different signature demonstrates. Verily when the ancients would mark out to us a perfect thing, they described it under the form of a round Circle: And by how much imperfecter the thing was, by so much the less rotundity did they give unto it. The Character of the Sun is Sol, viz. a Circle with a point in the midst: The Circle denotes the Golds perfection, the point in the middle of the Circle signifies the Original of perfection. The sign of Silver or the Moon was this Luna: which consisteth of two half Circles, and tells us of its half perfection: So is it with the other signs, and signatures of the other metals. How much the nearer they approach to a roundness, so much the nearer are they to perfection, and so on the contrary. The Sun being the noblest amongst all the Stars, doth also yield and make the noblest metal, viz. Gold, the which is likewise to be observed of the other metals. But by how much perfecter the metals be, so much excellenter are the medicaments that proceed therefrom. Saturn or Lead, is not much profitable for the inward use of the body, except it be in the Plague, and in other most hot Diseases. Being outwardly applied it dries up the moist affects of the body, and moist Ulcers, and healeth heat and all the external affects arising thencefrom. Jupiter or Tin is somewhat hotter than Saturn, but yet is withal very dry. Mars or Iron is hot and dry. Venus or Copper is hot and moist. Mercury or Argent vive is hotter and moister. Lune or Silver is of a midling heat and moisture. Sol or Gold is at length of temperate heat and moisture. If now any good thing be made our of Gold, it corroborates the heart as being the most noble member of the body of man. And so in like manner, Silver doth the brain: Argent vive the Liver: Tin the Lungs: Iron the Gall: Lead the Milt or Spleen: and Copper the Reins. Thus have the ancient Philosophers and Physicians distributed the metals and distinguished them, the which I leave as I find it, though perhaps some of them may yet admit of another distinction. But so long may they remain (as they are) until Elias the Artist, shall by his coming release us of our Errours. Amongst the Minerals Antimony is the chiefest, in whom the Vertues of all the Vegetables, Animals and Minerals, are collected and concentrated into one, as its signature declareth. For the Philosophers have signed it with a round Sphere (by which the Earth is deciphered) and on it a cross put, and is without doubt for this reason, because the Earth never produced any fitter Subject for medicine, and this is attested by all true Chymists, as may be read in their Writings; but especially in Basil Valentine’s triumphant Chariot of Antimony, being a Treatise he wrote in honour of this Mineral. The same thing doth that Philosopher testifie, saying, common Gold and Silver doe not effect it, but their first Ens does it. Now that Antimony is the first and true genuine Ens of Gold, is not onely testified by all the Philosophers, but also daily experience it self witnesseth the same, from whence it is as clear as Noon day, that Antimony is rarely to be found in any other places but in Gold Mines, nor is there (besides) any Antimony but what is pregnant with Gold, but yet some Antimony contains more Gold and other some less. Nay farther, amongst the very Veins of Gold it self is Antimony often met with, and may therefore undeservedly be stiled an unripe Gold. I my self have seen a piece of golden Vein, which was digged out of the Gold Mines, and contained some pounds weight, in one side there was pure Gold, mixt with the hard Flint, on the other side was a black Vein of Antimony. There is a place in Germany called Gold Granack, nigh which in the Sudetis Mountains called Fichtelberg by the Germans, was found heretofore much Gold, but now at this day is there digged out onely Antimony, cleaving on to the hard Flints and Rocks. And herewithal is immixed a golden Marquesite, which being separated therefrom, and prepared after a due manner, becomes a most excellent Medicament, of which we shall hereafter make mention. Further, had we not this testimony of a daily experience, yet have we the witness of the true Alchymy, which doth most assuredly affirm, that true Gold may by the help of Art be extracted out of Antimony. Nay more, this incomparable Art, doth not onely perform this, viz. of bringing Antimony to the true ripeness of Gold, but doth also so change the Gold (by extracting its Soul) that it is no more Gold, but is plainly indistinguishable from any Regulus of Antimony both as to the form, volatility, nature, and properties of the same. And although an infinite number of men will contradict these sayings of mine, yet shall they never draw me from this my opinion, for I believe but what my Eyes have seen. One Eye-witness is of more value than ten hear-say ones. Such as do gainsay these things, do build on no other foundations save such as they have gotten by reading or hearsay, and what will not at all correspond with experience. Well, I will remain stable in my opinion and in very truth demonstrate, that there is no subject to be found in the nature of things, that may be preferred in Medicine, before Antimony, so that it be but duely brought into its true Essence. I confess that whilst it is crude and as yet unprepared, it is a mere Poison, and the use thereof is accompanied with a great deal of danger. And such as do use the common glass of Antimony, and other Medicaments made thereof after a rude manner, and so hurt the sick, must impute the blame to themselves and not the Antimony.

I have mentioned in my Miraculum Mundi, and in my first part of my Spagyrical Pharmacopœa, the preparation of a Medicine out of Antimony, and have called it a Panacæa. This now out strips the capacity of very many rude and ignorant men, to whom it seems unlikely and impossible, that a Medicine of such wonderfull efficacy should lie hidden in so contemptible and base a thing as to deserve such a Title as a Panacæa: but especially seeing some unskilfull men, have instead of it, administred to the sick crude Antimony, and by saying it is my Panacæa have with a wicked boldness deceived men, and have hereby brought an Odium and contempt amongst very many men, upon this true Medicine of mine. Amongst these is that faithless Farnerus none of the least, yea rather is more eminent or standard-bearer to the rest, and such a one as may rightly be termed the blot and scandal too of other men. For my part, he that lists may persecute Antimony with as much hatred as he pleaseth. But whereas I have already praised it, and the thing doth withal concern my Neighbour’s profit, I could not omit yet farther to magnifie and exalt it with greater praises, and in very deed confirm this truth, viz. that such a Medicine may be made thereout of as I have described, and therefore every one that judgeth of the truth without prejudice must confess, that there is not a better, an effectualler, or a more harmless medicament, and purchasable by a meaner price, insomuch that both rich and poor may enjoy the same, if so be it be but prepared and used as it ought. But that he who is studious after good medicaments may withal see, that I have not spent my labour altogether on Antimony, but on other Subjects too, I will adjoin the description of the preparation, use and efficacy of other Subjects, and will take care for the preparation of those medicaments for the benefit of mankind, and of the sick, and for the distribution of them amongst the needy. For by this means shall I satisfie my conscience and shall not be accused thereby of burying the Talent given me, out of envy and hatred to my Neighbour. And whoever he be that hath any good thing, let him make it common, and being moved with pity and commiseration become serviceable unto his Neighbour. But if he neither hath, nor knoweth ought better, let him desist from contemning this, and omit despising the things he is ignorant of. And let him not deprive the miserable poor sick people of such things as himself cannot give, that so he may remain an honest and pious man. But as touching the Medicaments, which are here treated of, they are indeed but few, however they are such as may next God be safely confided in.

I have formerly written of preparing a Panacæa of common Antimony, and taught its way of making. But whereas the description is dispersed in divers tracts, and is obscurer thereby, and haply one man may not have all those Treatises, I have judged it expedient to repeat that description in this place, and to mention it in this Treatise.

The preparation doth for the most part consist in the Calcination by Niter, which corrects and changeth the venome and immature Quality of the Antimony. Then afterwards the pure part is extracted by Spirit of Wine, and becomes a tender and spadicious (or light-red) Powder, and can effect those things, which I do here ascribe unto it. It may be taken in a morning before you eat, either in Wine, Ale, or some hot Broth, or in a soft poached Egg, or roasted Apple, and fasting some hours after it untill its operation be finished. The Dose is ¼ or ½ of a Grain, or 1, 2, 3, or 4, Grains at most for one time, regard being had to the Age and Disease, concerning which, the well minded Reader will find more written, in the first part of this Spagyrical Pharmacopœa, and in my Miraculum Mundi, but yet I will here likewise annex it for the benefit of the sick.

Of the common use of this Medicine.

This Universal Medicine may safely and without any kind of danger be used in all the natural Diseases of new born Infants, as well as in those of years, and strong people, and may be used I say without any danger, and in so small a dose as may not move in any one either a loathing or a nauseate, as these large Cup-fulls of the common Potions are wont to do when they are drank down. For that dose exceeds not 1, 2, 3, or 4 Grains at the most, and may most easily be taken down in a spoonfull of warm Broath, Wine, Ale, Water, or Milk, as the necessity of the sick requires. For if this prescribed dose be observed, it operates after an invisible manner, and strengthens the radical Moisture, and purgeth and expelleth out after a wonderfull manner, every hurtfull thing (by little and little) out of the whole body, if it be daily used, (or every second or third day) once each day according as the condition, or necessity of any one requireth. It defendeth every body from all hurtfull Causes and Diseases, and admits not the least venomous Air, but if the Dose be augmented, it doth also display its vertues, by a visible operation, and drives out by Sweat and Urine, or Spittle, sometimes upwards and downwards, every noxious thing, and operateth even as you will have it, according as your dose is either more or less, and as your Disease needeth. A dose that is very small and void of any visible operation, is wont to heal many Diseases, yea and the greatest part of them. But some Diseases there be which have deep rooting, and do therefore require a visible operation, forasmuch as they cannot be expelled with a small and invisible operating Dose. Every one therefore that prepareth and administreth this Medicine, must accurately observe this direction, that so (having regard to the Disease) he neither exceed nor come short in the administration of this Medicament, but by a right using of the same, he may obtain praise and glory.

But that the whole matter may be the better and more clearly apprehended, I will set down the use of the said Medicine, according as my self have experienced it, in the most grievous Diseases, that so the sick may be instructed and helped, and the less Errours committed.

In the Plague and other raging burning Diseases, and contagious Feavours, this Medicament doth (next God’s help) preserve every one that takes it daily, in this proportion, viz. to Infants ½ a Grain, to those of a midling Age, 1, 2, or 3, at most. But if any one be infected by either of those Diseases, then the dose is to be doubled according to the parties age, or trebled, that the sick being well covered may sweat. If one time sufficeth not to free him of this Disease, the dose of the said Medicine may be repeated the day following, or the third day, and so is it to be proceeded on with, till the Disease being weakened is cast forth.

This way of preservation and curing is not onely to be observed in the Plague, but in all contagious Diseases that assaults with heat or cold, and in all kind of Feavers whatsoever. The sick need not any other Medicaments, for this is powerfull and effectual enough; provided you pray seriously therewithal, that it may (by the help of God) drive away that abominable and detestable Disease the Plague, and the pricking paining Pleurisie, with the other Feavers. Nay farther, there is no Medicament, no not of the best that performs what this can.

In the Epilepsie, or Convulsions of Children, of whom a great Number destitute of such help die, this Panacæa is a most experienced and certain remedy for them, and is to be administred to a little Infant presently after its Birth, the quantity of the ⅛ part or ¼ part of a grain, in a little Milk, or else in some warmed fresh Butter, and is to be repeated again the third and eighth day following. But if it should be so, that after some days, weeks, or months, the fits do again come, then let your Dose be somewhat stronger if the Child needs it, and be so often reiterated untill the Disease be wholly subdued and carried off. I do most highly commend this Medicine to all Mothers, for that abundance of Infants (otherwise healthfull and sound enough are without any help, snatched away by the violence of Death. And here the error of some Physicians deserves to be taxed, who administer to the poor little Babes, whole Glassfulls of the Water of Pearls void of all kind of Virtue. Also the Powder of Bezoar Stone either with, or without the Water, together with the infusion of such like unprofitable things.

Such Men as are of riper years, may daily use the Dose of one, two, or three grains, and it will profit them. If not daily then may they repeat it every third or fourth day at least, and so continue untill the Disease being subdued pass away: ’Tis needless for them to use any other kind of thing, onely to observe this direction, viz. that day that they do use this Medicament, let them shun the cold Air, and abstain from Food three or four hours at least.

In the Leprosie, and other like detestable Diseases of whatsoever name they are called by, and in every kind of Scabbiness, there is not to be found any Remedy, whereby those affects are more easily and without any trouble or labour, taken away better than this, which never fails your hoped event, provided the sick be so strong as to brook the Cure.

In that detestable and venemous Disease of Whoredom usually called the French Pox, there is nothing can be administred safer and securer than this Medicament, if the Dose be but so much augmented, as not onely to cause Sweat strongly, but also to provoke Vomits and Stools; and you are so long to go on with using this Medicine every other day, untill the Sick be well, which may be in some eight or fourteen days.

He that is overwhelmed with the Dropsie, may take one Dose every Day, and forbear eating (for some hours after the use of this Medicine, (the which is necessary to be done in other Diseases also) but let him that takes it so as to work strongly, proceed gradually from one grain to two, &c. untill it causeth a kind of nauseate (but without vomiting) in as big a Dose as is needfull, and as the Patient can well bear. Which being thus done, the Dose is afterwards to be lessened one or two grains, and the lessening to be continued untill all the Water be cast forth by Sweat, Urine, and Stool, and the Sick become as healthy as he was before. Nor is there any reason why any one should doubt of radically taking away this Disease, (except it be plainly deplorable or desperate) by this my Panacæa onely, forasmuch as experience demonstrateth it more clear than the Noon-day Light.

In the Gout (a Disease accounted by the common Physicians for incurable, as well as the Leprosie and Dropsie) doth this Medicament perform wonderfull things, and doth effect more in a short space of time than any one would either imagine or believe, provided it be rightly administred. For it doth in a short time draw back the affluence of noxious humours, and brings them forth out of the Body after an invisible manner; so that, Day after Day, the pains do by little and little remit and abate, the tumours lessen, and the Fit becomes more tolerable, comes the slower, and at length vanisheth for altogether. As for the Dose, you are to observe the same instructions that we gave you but now for the Dropsie, viz. that you daily make the same addition unto one grain so long till you cause a nauseate (but no vomit) and then must you again lessen it one or two grains. The Patient must do thus daily on a fasting Stomach, (and keep himself warm and abstain from Food four hours, after the use of this Medicament) as long as need shall require. Haply the things which I here mention, will meet with many incredulous Men, and such as will not believe it possible, for such a Disease as hath been hitherto esteemed incurable by almost all Men, to be rooted out by the aforesaid Medicament; the Opinion of such Men I confess that I cannot take in bad part, forasmuch as even I my self was but a few years since (before I had experienced the wonderfull efficacy of this Medicament) of the very same Opinion. But after my experience had taught me to judge otherwise I do truly and faithfully affirm, that this Disease is in no wise incurable, but may (provided it be not too inveterate, and that the strength of the Sick, either through old Age, or Debilities, hinder not the Medicines operation, or that God himself withdraws not his own blessing) by a good and sutable Medicament, be, if not radically rooted out, yet for the greatest of it expelled. Now it is not to be thought, that he who useth this Panacæa may be at his choise to live as he list, viz. either soberly, or to stuff his Stomach daily with hurtfull and forbidden Food, and to swallow in Wine as he pleaseth. No such matter, such Men err most hugely, for even the Philosophers Stone it self, that is, the so much famed rooter out of Diseases would not help there. For whatsoever those most excellent Medicines do mend in the Fore-noon, and correct, the After-noons Surfeiting and Gluttony, and the so large excess of Meat and Drink, will again destroy and corrupt. Nor is there any room for the Opinion of those Men that think to be freed of this Disease, by a bare Abstinence from Wine: No, this Disease comes not always from drinking of Wine, for it is most evidently known, that sometimes even the poorest of Men that never drank Wine are afflicted with this Disease. And therefore the fault is not wholly to be imputed to the Wine. Every kind of repletion or overfilling whether with too much Wine or Ale, may procreate and encrease a Disease, but that is not the onely or sole cause. For there are many other causes, from whence this Disease is wont to arise. Verily, often being wrathfull doth most vehemently disturb the Family, as it were, of the internal Bowels. Lust, and an often use of Venery (which is the usual attender and follower of Drunkenness) doth vehemently enervate and debilitate the strength of the body. From hence nature being enervated and debilitated, is not able to expell out of the body the copious relicts and excrements, remaining of the too much abundance of meat and drink, and therefore those excrements abiding in the body and exercising their powers without controll, do produce most grievous Diseases. For that part which nature is weakest in, there doth the Enemy make his first attempt, according to the usual German Proverb, every one climbs over the Hedge in that place where it is lowest. The same doth for the most part fall out in the procreation of this Disease, viz. when the body is loaden and filled with overmuch Food and Drink, for the body being overwhelmed with overmuch Wine, and then an immoderate coition or act of venery presently following thereon, doth most exceedingly weaken the body. For nature being by this means weakned, hath not strength enough to expel those remaining excrements, which soon get Head, to the great hurt and detriment of the whole body, and do make themselves a fixed seat, the which is to be well headed in this Disease.

Besides this Medicament doth resist all the obstructions of the Milt and Liver, (which corrupt the Blood, and stir up most grievous Diseases, as the Scurvy, Joynt-Aches, Erisipelas, continued Headachs, weakness of the Limbs, a Stinking Breath; and in Women a suffocation of the Matrix, a suppression of the Months, panting of the Heart, Swounings, the Lipothimy, and many such known, and unknown Diseases) far more efficaciously than all other Medicaments do. All these aforementioned Diseases are healed by the said Medicine, being taken oftner or seldomer every Week according as the Disease is, and you will see wonderfull effects produced.

I commend also this Medicament to all those that employ themselves in Surgery, that they respect it as the chiefest Remedy that they can get. For being daily given in a small Dose to those that are wounded, it heals all new wounds in the Flesh, without the assisting help of any vulnerary potions, and external applications of Emplaisters that are compounded of so very many simples. For it withholds all Symptoms, and advanceth healing even from the very bottom, and so to the external parts, and doth also consolidate; but this is to be understood of those wounds in which are no hurt or broken bones, for as for these the manual Art is requisite, which may again set the Bones in their due order and place. Likewise deep Stabs are to have Tents used to them according as the Chirurgeons order is to apply them. But no external thing need to be used besides, save onely the Patients own Urine and Salt-Water, wherewithall the wounds are to be washed, and after washing, to be covered with pure or clean Linnen, that the coldness of the Air hurt them not.

But if wounds be dangerous and over great, then may also be applyed some vulnerary Balsam, and Plaisters made of the Flores of Minerals and Metals, and done up with Wax, Turpentine, and Oil: (Such Emplaisters I have taught the composition of in my other Writings.) So that there’s no need of so many Oils, Unguents, Emplaisters, and such like, to be applyed to new wounds, if this medicament of mine be daily administred to the wounded Patient.

This medicine doth operate even to admiration in open Fistulaes, rotten and stinking Ulcers, nor is there any need of outward remedies, save haply some Mineral Balsam to keep the Ulcer clean, and some Plaister made of common Wax and Turpentine to keep off the cold Air. For this Medicament doth begin its healing even from the very bottom, and carries it on very successfully even to the outer Skin, and doth throughly consolidate and perfectly cure all Ulcers, without any other external remedies than aforesaid.

Having then well considered these things, and that every one cannot prepare the prescribed Medicine, and yet very many may be found that would willingly partake of the same; It seemed good unto me to adjoin this admonition, that they that know how to prepare it, be entreated not to count it burthensome, but rather being moved by a Christian compassion, readily make such as are ignorant of the manner of preparing it, partakers of the same; And not to mind wholly their own profit, according to the custome of this perverse world, and the scraping up of store of wealth, but to be well content with an honest and just reward for their charges and labour which they have bestowed. And forasmuch as the often spoken of Medicament, if sent abroad either in a Liquid form, or in the form of Powder, into other parts, cannot be in due manner used by every body, because an Error may easily be committed in the measuring of Drops, and in weighing of Grains, and so more or less be given. I have therefore deemed it very necessary to reduce it into Pills, that so the less Errors may be committed in its administration; and one Pill weighs one Grain, and two Pills two Grains, and so on; so that the Patient needs neither to measure or weigh, but onely to use them as the disease requires, and as I have before prescribed, 1, 2, 3, 4, or more Pills at one time.

These now are the principal Vertues of my Panacæa made of Antimony. As for the rest that are besides these, and are (for brevity sake) omitted, they may be easily understood and known by every Judicious man, from the before described circumstances. I do therefore yet again testifie, that all the things that I have ascribed to this Medicament, yea far more than they, can be done and effected thereby, if it be rightly prepared and administred; And principally, if the Name of God be seriously invoked. For prayers and a trust in God do strengthen every Medicine, and make it happy by his benediction, though the wicked will neither believe it, nor hearken thereunto. Indeed some Medicament may, by God’s permission, restore one (without prayers) to his former health; And so may Bread allay hunger without giving thanks, and this we see daily done amongst the unreasonable Creatures: But this enjoying of the gifts of God is bestial, and not humane. But this now is truely Christian-like when (in our diseases) the help of God is invoked, and then after that, the Medicine used. And this way of using of Medicaments is necessarily accompanied with an happy event. But if thou wouldest perswade thy self, that every Disease, how inveterate soever, may, by the help of this Medicine, be certainly removed without any difference, thou extreamly errest. For we speak here of those Diseases, natural Remedies are able (by God’s help) to heal. For sometimes Man’s inward bowels or parts, are so stuffed and obstructed with gross humours, that they cannot be freed by even the most efficacious Medicaments. Sometimes the Lungs and Liver are almost wholly corrupted, e’er the true place of healing is sought after. And who, I pray, is able to restore the things that are lost? For Man’s inward bowels and principal members do not again grow, being once lost, as the Crab’s shells and Spider’s feet that are broken off and lost, doe. Farther, sometimes God inflicts a disease upon a Man, whom he will not suffer to be cured. Such like Diseases as these cannot be taken away with natural remedies. With God all things are possible; who alone is able to bring help and remedy in such kind of diseases, whensoever pleaseth him? but besides him alone none can help. There are therefore some incurable diseases, which cannot be cured by any Panacæa, yet not the Quartane, Leprosie, Gout, Epilepsie, and Dropsie, as most men think, though Experience (or the being put on trial) should witness the contrary. And although that all humane diseases be, in process of Years and Ages become worse, and more troublesome, and doe, together with the augmentation of sins, encrease; Yet the most bounteous God hath also bestowed thus much, that there are more and more efficacious and natural Remedies to be found out (by the Divine instinct) by diligent men.

It happened some few years ago, that an honest man’s child, of about some ten years old, had its Tongue perforated with many Exulcerations, which pained it very much day and night. To cure which, the Parents spared for no costs nor pains, and consulted with divers of their neighbouring Physicians, but they used all their Labour and Skill to no purpose, for the Exulcerations daily encreased with much pain, and grew worse and worse; and the poor child, being destitute of all help, wasted away. Then, at last, they called me to advise with them, and having told me how many, and otherwise famous Physicians, could not by all the labour and pains they bestowed for full two years do any thing to the purpose, but had at last left the poor child destitute of help and succour. I seeing the effect, considered that this was nothing else but a Corrosive Catarrh arising from infected bloud, which did so possess the Tongue, and perforate it, and was the cause of this burning, eating, and cancrous effect, and so hitherto refused any kind of healing, and gave the Parents such an answer, that in my opinion there was no better way to meet with this evil, than by some purging Minerals, which were capable of working, upon even the fix’d humours, and of bringing them away, and that to be done principally by an Antimonial Vomit. The Parents assented to my opinion, and requested me to begin the cure, the which I did, and first I gave a small Dose of my Antimonial Panacæa, not doubting but that it would stir up one Vomit at the least; but yet it fell out otherwise, for there succeeded no sensible operation at all: The following day I gave again the same Dose, but without any sensible operation too, but yet nevertheless all the pain vanished, and the Child could again move its Tongue, and use it, and also ask’t for Meat, which it had not done in a year before, but was forced to be content with Broths, because its Tongue could not brook any solid food. The third day I administred the same Dose again, and so the Exulcerations began to be consolidated, and all the whole Tongue was throughly healed in eight days space, insomuch that there scarce appeared any place where it had been ulcerated; and the Child daily grew better and better, its natural Colour returned, the which drew all that knew it into admiration as well as my self. By this Cure that I have told you of, the vertue and efficacy of my Panacæa did farther manifest unto me what I knew not before to be in it, nor should ever have believed it, (had I not perceived a manifest operation) viz. that the Bloud should, by the help of so little Medicine, which was not in all above six grains, be able in such a short space of time to effect so much; And afterwards I perceived the same effects in other Diseases likewise, and found that the daily use of this Medicine did not onely shew its operation upon the Tartar in the Reins and Bladder not as yet coagulated, but did by little and little lessen the already hardned Sand and Stone, and in length of time expell it: And did also in success of time resolve and root out even Podagrical inveterate humours.

But thus much may suffice to have been spoken of the common Antimonial Panacæa. This name Panacæa hath made some envious men stare, and such as judge this Medicament unworthy such a name, seeing it is prepared out of so vile a subject, and doth withall sometimes (when too unskilfully handled) stir up vehement Vomitings, which is not the property of a Panacæa to do. That I may answer such, I say, that the name Panacæa denoteth such a Medicament as may profitably be administred in all Diseases, the which thing the Panacæa of Antimony is also wont to doe as daily experience testifies. But as for its being taken out of such a vile and (by many brethren in ignorance) despised subject, that doth not at all derogate from its Name, provided that the Medicine thence drawn performs those things that are spoken of it. Pray what brought David, that contemptible Shepherd, unto a Kingdom? was not he of a low name, and low birth: the same is to be understood of this Medicament. It is its most noble efficacy and operation hath given it this name, and not its vile birth, nor contemptible nativity and abject form. Neither is this any lett thereunto, viz. that it is prepared out of a mean subject, and such a one as the ignorant contemn and despise, and which (before its preparation) was a Poison; for the Poison is now transmuted by the help of Art, and of the fire, into a wholsome Medicament, and the more strong operation thereof, such as to cause vehement Vomits, is not to be imputed to the Medicine it self, but unto the abuse of it. For so the best Wine and most fragrant Spices, are a poison to such as do abuse them. Abuse may turn the best Medicine into Poison; and Art and Fire, both can and usually are wont to turn Poison into a Medicament. That which I have often spoken, I do here again repeat, and call God and the Truth to witness, that I never met with any subject, that might with more profit be transmuted into a wholesome Medicine, than the vile and contemptible Antimony; The which I will take care to see it prepared ready for the Poors use: And as for the Rich, to them I commend the Golden Purple-coloured Panacæa, which hath the same efficacy as the former has, but herein differs from it, viz. it operates more gently, and is less sensible in the operation, and may be far more safely administred unto Infants and old Men, and may be doubled in the Dose. Some few years since, many men of high and low degree have by the help of this Medicine been freed, not onely from the Gout, but from other grievous and inveterate Diseases: Nor have I ever heard since the time I have prepared it, for my Neighbours benefit, that the use of it wanted some good effect: Nor is there any cause to fear offending by the abuse or excess thereof, as is in the vulgar Antimonial Medicament. But this Golden Medicine will rarely stir up Vomiting in the sick, unless a due measure be by a wanton abuse exceeded, or the Dose too much enlarged. For this reason I will hereafter have by me, for such as need the same, this Golden Medicine, in the form of a Purple Powder, and the common Antimonial (because that it being like a red Powder may be easily counterfeited, and so ill-prepared Antimony may chance to be sold to the sick instead of a Panacæa) shall be ready made up in Pills, and in that form onely, each of which shall contain one Grain, that so being ready weighed the sick that use them may receive no detriment by weighing and so taking them. These now may be used by such men as are of a midling age, or elder; but to those that are Infants, and aged, and weak persons I commend the Golden, as operating more gently and safely. The Antimonial Panacæa made up in a Pillular form, may be most exceedingly profitable in those long East and West-India Navigations, in which the Souldiers and Mariners are so extreamly troubled with the Scurvy, and debilitated thereby, and yet have so little benefit or help from the Medicaments which they carry with them. Now this Medicine is able so far to help them, as that they may make their Navigations with a more courageous and more cheerfull mind. For I have not hitherto met with any subject in the whole nature of things, that can oppose it self with greater efficacy against all the corruption of the bloud, and oppilations of the inward members, than this Medicine; the which both Souldiers and Marriners may have with them, it being not very dear, nor easily corruptible, and so make use thereof in necessitous Cases. There is not to be found in the whole World a more commodious and more wholsome Medicine, as well for the Marriners that sail for many Months in the vast Ocean, as for the Souldiers lying in Camps, that undergo troubles and discommodities of all sorts, and lead a disorderly life. And therefore if Chyrurgions that be in Ships and Camps were furnished with this Medicament, they would verily preserve the lives of many Marriners and Souldiers, and would with one onely Ounce, which is of no great price, out of which may some Hundreds of Doses be made, easily effect far more than with a whole Chest full of such Medicaments as are but of small virtue. If a Physician or Chyrurgion, that follows the Camp, had by him some Ounces, he would preserve the Lives of many Thousands of men, which would otherwise miserably perish. It is a Medicine of easie carriage, and as easily kept, which is a thing deservedly to be accounted of, seeing it much concerneth him who is a Commander, to have at hand some present remedy for his Souldiers that are usually oppressed with the Plague, Scurvy, Dysentery, malignant Feavers, and other such like diseases, with which whole heaps of them perish, as Flies do in a cold season. This incomparable Medicine doth easily resist all those diseases. Upon this account I will have ready by me for time to come, good store of this Medicament, and such as need the same may seek it from me, and be made partakers thereof. I will perform the office of a good Christian, who being not born onely for himself, but for his Neighbours too, ought to be helpfull unto them, even as the hand helps the hand, and one member helps another, the which thing verily every one should necessarily (and well worthy is it to be) observe more carefully.

Next this Antimonial Medicine, in the form of Pills, and the Golden Panacæa (of a Purple Colour) follows, my Nepenthes, or Anodine medicament, allaying all Pains, and is made of corrected Opium, extract of Saffron, and the Volatile Sulphur of Vitriol. Every one knows that Opium is stupefactive and soporiferous, because so much mention is made of the correcting and preparing it, and the way, described by many, of so doing; For they well perceived, that it being sometimes imprudently administred, did not onely cause sleep, but brought also the brother of Sleep too, viz. Death, insomuch that the sick being cast into an everlasting sleep, could not be awakened any more, (for it is a praise-worthy Medicament, and such an one as will beget credit enough;) and therefore they not knowing how to take away this Poison, did bend their studies thereabouts more and more, to correct the Opium, and to tame the venomous force it had. Therefore they dried it throughly, and reduced it into Powder, and dissolved it with Spirit of Wine or Vinegar, and extracted it, and by distillation abstracted these Menstruums, and brought the extracted Opium to the consistency of Honey, and thereto admixed a certain portion of the best Saffron, wherewith they endeavoured to tame and correct the venomous quality of the Opium. Others mixed that Powder with Oil of Anniseeds, Liquid Storax, or extract of Saffron, (which are Simples that will procure Sleep without Opium) and made it up in a Mass, and accounted it a most excellent confection, as being every-where hitherto in the Apothecaries Shops, and used by the Physicians with good success, sometimes in many deplorable diseases: And is even to this day (and deservedly too) in use, for there could not be found a better and more safe one. But now forasmuch as a better and safer way is found out, ’tis but just to admit of this, and omit the other which is not so good. Since the time that I knew the use of the Universal Dissolvent, or moist and cold Fire, I found out and corrected many Subjects by the help of the same. And amongst others, I dissolved Opium in the Liquor of Niter after my way, and prepared it, and perceived wonderfull effects therein, but especially when I adjoined to it the Volatile Sulphur of Vitriol, which is of it self an excellent and incomparable Somniferous Anodine, allaying all Pains with a wonderfull success. I also hereunto added the Essence of Saffron, a wonderfull strengthener of the Heart. Opium being uncorrected, is a vehement Saturnine stupefier, which doth by its immoderate stupefying property constringe as it were and choak the Vita faculties, insomuch that the often using the same make men pale, and to sleep (for the most part) with their mouths and eyes open, and they can hardly be awakened before the operation thereof be over: And therefore many do deservedly abhor the use of the same. The adding of the Oil of Anniseed and Saffron, may in some sort restrain the cruel rage of it, but cannot throughly subdue it; But yet even this may be done with ease, when being reduced unto Powder, it be dissolved with the Volatile Spirit of Vitriol, instead of the Spirit of Wine or Vinegar, and so strained through a Paper, and precipitated with the contrary (or different nature) Liquor of Niter, and be washed with common Water, be dried and prepared into a Mass with the Essence of Saffron, in which operation the Narcotick Sulphur of the Vitriol adjoins it self to the Opium, and this is far better, and corrects it by its sulphureous and acid Spirit. But that the Spirit of Vitriol is most fit for this effect, I will shew the well-minded Reader. The common Vitriol doth, for the most part, consist of a Sulphureous Salt, and of an Earth containing Iron or Copper. But when it is distilled by the Fire, the Spirit of the Salt carrieth up with it a Volatile and Sulphureous Spirit out of the Mars; the which being precipitated with somewhat that is of a contrary nature, affords you a subtile Narcotick Sulphur, very little in quantity, but of a most wonderfull efficacy, the which I have made mention of in the Second Part of my Furnaces. But if now there be added to the Calcined Vitriol an equal weight of Iron filings or Iron cinders, such as are smitten off from the red-hot Iron on an Anvil, and half a pound of Salt-peter, and a water be distilled out of these matters thus conjoined, the Spirit of Niter will bring over a great portion of the Spirit of Mars. This Volatile Sulphureous Spirit is to be separated from the Corrosive Spirit by rectification, and to be distilled into a Receiver that has in it a little fair water. This Volatile rectified Spirit, and not that corrosive one that was left behind in the rectification, is to be used for the dissolving and correcting of the Opium. And although that many diligent Chymists have before now understood somewhat of this Narcotick Vitriol, as I my self did, yet we have done but little as to the preparation thereof. But at length when on a certain time I had added Filings of Iron to Calcined Vitriol, to distill thence from an Aq. Fortis, my Retort being very red hot, did by chance break, so that the matter fell out into the fire, out of which proceeded so sulphureous a fume, and so much, and so filled all the Laboratory that I could not stay in the Room; therefore I took the live Coals out of the Furnace, as speedily as possible I could, because of the suppressions and difficulties (of breathing) which that Spirit overwhelmed me as it were withall, and hardly got my self out of the Laboratory-door, but having got a little fresh Air, I presently came to my self again, and perceived that the whole House was filled with the fume, and therefore to let it out, I opened all the windows and doors of the House. When I had thus done, presently hapned another danger, for the burning Coals that I had pulled out of the Furnace, had kindled the other Coals that were next them; There being danger of fire, and that I might prevent it (being destitute of water, and in the night-time hapning) I ran to the rest that were sleeping in the Chamber, to get them to arise and fetch water, and to help me quench the fire. But they slept so exceeding soundly, that though I called and did my best to awaken them about quenching the fire, yet was I forced to go about it my self, and do it as well as I could. Having quenched it, away go I into the Chamber to see what they were doing of, and I found them all oppressed with a most heavy sleep, yea and the sweat dropped from all their faces, though it was Winter-season. When it was light they awoke and arose, to whom I told the danger I was in, and that I could not awaken them. They all of them confessed that they dreamed that they were oppressed with some heavy thing, so that they could not stir themselves. From this mischance, learned I two things, the first is this, viz. that in Vitriol and Iron lay hid an highly Narcotick Sulphur: The other was this, what the cause is that some Men but especially melancholy Men do in the Night Dream, that they are so oppressed with some thing, and yet cannot be awakned. For the Sulphureous martial and saturnine Vapours which cast the Brain and Heart into such straits, and do bind as ’twere the vital Spirits with a Cord, do cause such Dreams. This breaking therefore of my Retort, discovered to me an excellent Medicine, and the Disease subject to the same, so that there is nothing so evil out of which some good doth not sometimes spring up. I judged it worth my labour, to gratifie those that are studious in Medicine by adding to the aforegoing things, this story, hoping it will not be a thing tedious to any. Besides this is worthy of consideration, that hapned to one of the Children sleeping in the same case, whose head was much troubled with phlegminess, but the Catarrs were so dissolved and loosened by the efficacy of this fume, that it was ever after of a sound head. From hence did I conjecture that there was more to be found in the Sulphur of Vitriol than can be believed, and this did I conjoyn with the corrected Opium, by the often use of which Medicine, I have freed many Children from the Epilepsie or Convulsions, and found besides that it was most exceedingly profitable for old Men, and such as were of riper years; But with this proviso, that my Antimonial Panacæa be first administred, to those of a midling Age, and my golden Panacæa to Infants and old Men, which being premised or first used, this most excellent Nepenthes, can by so much the better and more commodiously display its virtues. By this Medicine all internal pains, a disquiet mind, and light-headedness in Fevers, are allayed, a quiet and gentle sleep procured, the Winds and Gripes of Infants and elder Men, that afflict their Bellies and Intestines are driven away, a good ingeny and chearfull mind is procured, all wild and unquiet Spirits that molest the Heart and Brain are restrained and laid a sleep: The vital Spirit being overcome and suppressed with corrupt humours is reduced to its former liberty, and the lost strength and vigour of the Body so happily restored, that a most evident help is presently perceived, and principally if the Opium be well corrected by the help of the volatile Spirit of Vitriol. It may likewise be profitably corrected by the fix’d Liquor of Niter, extracted with Spirit of Wine, and be reduced into an Essence. But if this correction be made by the acid Spirit, it is better and more profitable, than that made by fixt Niter. For in correcting it by the fixt Niter, the corrected Essence is to be extracted by Spirit of Wine, which makes the powers of the Opium too volatile and penetrative, the which thing we seek not after in this place, being it is far better, that the Opium lets upon his enemy leasurely and not too strongly; and this experience sufficiently testifies the necessity of. This most excellent medicine is one of the four Cardinal Pillars, whereon the whole fabrick of medicine is built. The Antimonial Panacæa is a most excellent and safe purge, most fit to drive out all the evil humours out of the whole Body. The golden Panacæa is the best and most excellent Diaphoretick and Sudorifick. But the corrected Opium and vitriolate Sulphur is the most eminent Anodine and Somniferous Medicament.

A Diuretick and Nephritick, extracted by the help of a certain proper Vegetable Spirit, and endued with excellent Virtues.

Take of Cantharides one ounce, Aselli or Hog-Lice two ounces, put into a Glass, and pour upon them three ounces of the Spirit of Niter, and dissolve the Vermine in a gentle heat, that they may be reduced into Water, which will be in few hours, or else leave them in a Cellar for some days and nights, and they will be dissolved as well as in the heat. Afterwards add to this Solution three ounces of Earth-worms and leave them yet for some days more in the Cellar. When they are all dissolved strain them through a fine Linnen Cloth, put in a Funnel of Glass, that the Solution may be separated from the Fæces, which if many, squeese well the Cloth with your Fingers, that the whole Solution may be separated from the Fæces, then throw away the said remaining Fæces. And to the Solution that you strained through the Funnel into the Glass, pour the Liquor of fixt Niter by little and little, and so long untill all the ebullition shall have ceased, and a thorough precipitation be made. All things thus done, separate the Liquor by pouring them off from the Vermine, and coagulate it, that it nay be again made Salt Peter, and be usefull for more occasions. Wash your precipitated Vermine well with common Water, thereby freeing them from all saltishness, and dry them in a gentle heat, that they may be reduced into a pillular form, or into an Electuary: The which medicament may be most safely and without all danger used in the Stone, of the Bladder and Reins, being given from one, two, four, six, eight, and twelve grains at most, according to the condition of the Sick: For it brings forth the Urine and the Sandiness and Tartar; that is, as yet uncongealed, and not lumped together in the Reins and Bladder. If any one desire to have them shew their Virtues more strongly, he may then extract the dissolved, precipitated, washed, dryed, and corrected Vermine with some burning Spirit of Saxifrage, Parsly, Juniper berries, Ash, or such like Stone expelling Herbs, that so there may be yet again a separation of Fæces, and the Spirit may draw unto it self the purest Essence. This Spirit being separated by a gentle heat in a B. leaves in the bottom an Essence like a red Balsam, which is far sweeter, profitabler, and pleasanter in the forenamed Diseases, than it was before the extraction, when in the form of Powder, Pills, or Electuary. N. B. If a venereal Medicine be to be prepared out of the Earth-worms, then the Cantharides and Aselli are to be omitted, and an half part of those venereal Vermine, which are in the Summer Months in Gardens, and adhere to old Seats, and old Walls in abundance, to be added to the Worms, and to these is to be added one fourth part of a Stags Pizzle and all to be prepared after that manner we have taught and prescribed. The Worms are to be gathered at such a time as the Earth first opens it self after the cold Season, and may be dig’d out, that so you may have the Worms before they creep forth out of the Earth, and have enervated each other by their coition, for when they are thus gotten they are endued with wonderfull virtues, and are far more efficacious than they be afterwards. These Worms being dissolved, precipitated, and well washed with common Water; if they are yet once extracted by the burning Spirit of Satyrion, Hop, or Sparagus-roots, and reduced into a sweet Essence, do become a present and effectual Medicament against impotency.

All Diuretick and principally Earth-worms being maturated and corrected, have a power to strengthen the venereal faculty. But the correcting of them must not be after the usual Kitchen way of Women, where Wine, Sugar, Spices, and such like things are added to correct any subject by. No, but it is to be done by the benefit of Fire, after a Philosophical manner, without the addition of any other things, not with the Kitchen Fire, but with that Philosophical, moist, vaporous, digesting, altering, penetrating, ripening, amending, conserving, and in one degree always abiding Fire, the which is to be sought after in Niter. Great is the errour that is committed in the decoctions of Vegetables, when Herbs, Flowers, Seeds and the like are boiled in some Liquors, as Water, Wine, Ale, and the like, and being boiled the decoction is given the Sick to drink, as if it had extracted all the virtues of the Herbs; nor is it in the mean time considered that in such decoctions, the penetrating and effectual Spirit, and sweet Oil vapoured away with the water into the Air, and yet may this be easily smelt, for the Vapour that goes out in such boilings is always endued with a sweeter Odour than the remainder left behind is, and which they use in Medicine, and this can be denied by none. Why I pray are the Waters in the Shops, where abundance of them are used, and sold, wont to be distilled now, not any more in a B. per se, but for the most part, in a Copper Still with common water added, to prevent burning too; of which waters it is likewise said, that they are as good as those that be distilled in a B. per se, without Water, and this is agreeable to truth: For in the distillation, the most subtil moisture of the herb onely rising up, and the common Water (as being the heavier) stays behind in the bottom of the Still, and therefore they have a certain sign in the distillation of the said waters, viz. when the ascending water, tasts no more of the distilled herb: Then do they desist from farther operating, and cast away the remaining herb with the water in the bottom. But such whose study it is to make sweeter and more efficacious Waters, do take the water which came off in the distillation, and pour it upon more of the fresh herb, and do again distil it, and draw off the most pure part of the herb, and make their Water more efficacious, which way of preparing the Waters of Herbs, is good and profitable. Besides every one knows, that the Spirit and Oils of Vegetables, are to be distilled by a Copper Still by the apposition of a great deal of Water, as we have taught in the first part of this Pharmacopœa: It is therefore manifest, that the common decocting of herbs in water is of no value, and that the best part vanisheth away into the Air in boiling, and that the less sweet, and most efficacious part alone remains behind. Some skilfull Cooks know this full well, and never put in the Spices into the Pot to boil, but let the flesh be first boiled, and already set at the Table, by which they take care of losing the best Odour of the Spices by boiling them. If you go by the Ale-Brewers when they are boiling the Hop, and the Houses of the Apothecaries, you shall meet with a far sweeter fragrancy, and what doth more comfort the heart, than what remains behind, and is given men to drink? And this cannot be otherwise, by the fore alledged reasons, for the chiefest and best part go away in boiling. Therefore I do here again repeat what I said before, and do affirm, that that Decoction which is done in the cold by the universal fiery Water, is to be preferred far before that otherway. Now it is sufficiently enough known that the greatest part of the food we eat, whether Flesh, Fish, or Pulse, are wont to be boiled in the Kitchen by the help of Water to preserve them from burning, that thereby they may be the better digested and concocted by the Stomach. And why are not medicaments prepared after the same manner? Now though in the decoction of Flesh, Fish, and Pulse, there goes off some of the vertues of the same, yet that is a matter of no great moment, for the remainder is what stuffs the Stomach from whence the body may get its nourishment. But in medicinal decoctions, no such great quantity is to be administred, but a little of them given to the Sick to drink of; and therefore they must necessarily have their vertues left in them, and not be deprived of them by decoction, and yet this Curtation of theirs cannot be shunned when the decoctions are done over the fire with common water in open Vessels. This way therefore of mine, by the fiery Water is far to be preferred before that other way. For in this decoction there can’t be lost so much as the least vertues of the herb or Animal, seeing it is done in the Cold. But all abide together, in the watery or fiery Water, are ripened, bettered, and changed into medicine, and must necessarily be transmuted, whether they will or not. There is no way for the vertues to go off as is in that other decoction, where the most noble vertues vanish away in the Air. Therefore this digesting, conserving, ripening, and amending Fire and Water ought to be highly esteemed by the Physicians, wherewith they may prepare their medicaments, or at least for the preparing of some few good ones which cannot else be gotten, as is apparent in Diureticks, which being so inverted by this Philosophical water, do not onely afterwards expel Urine, and the Stone, and all things pertaining thereunto; but do also corroborate, even as all things that have a hot subtil and penetrating Nature whether simples or compounds are wont to do: Insomuch that they do not any more cause torments and pains by a forceable expulsion of Urine and the Stone, but do gently and sweetly stir up to a casting them out, and do withal strengthen and conserve the virile Nature: But contrarily those immature and crude Simples, do by their Crudity and Wildness hurt, and not onely expel Urine, but even stir up pains. This discourse and proposed matter, concerning the watery Fire and fiery Water (by the benefit of which venomous Vegetables, Animals and Minerals may be (as I have taught) turned into wholsome medicaments) will haply create in many some disagreeable Cogitations, and may seem to them as if it were a strange thing, that I should call the Liquor of fixt Niter, and the Spirit of corrosive Niter, fiery Waters, and watery Fires, whereas there is in them no apparent visible Fire. Well, to remove this Scuple from their minds, I do in the first place judge it expedient to demonstrate that Niter is no other than a mere Fire; For put but Niter on a live Coal, and ’twill all flie up and burn away in the Air; this now is evidently seen in Gun-powder, in which the Salt-peter is together with those other added matters discharged all of it into the Air. Niter being brought by Calcination to a fixity or constancy in the Fire, or else by distillation to a corrosive Water, hath not for all this lost its fire, but hath it as yet perfectly with it self. And that this is true is hereby cleared, viz. that both those Liquors the fixt and the corrosive volatile one being mixt together, do deposit that nature they got from the Fire, and do return to their form, or Saltpeter nature. Hence may it be manifestly proved that both these Liquors as well the fixt one as the acid Spirit may and ought to be called fiery Waters, seeing that they do in very deed demonstrate their fiery vertues. For they do yet retain their Fire, and do melt all things and reduce them into Water, whatsoever you put into them. This demonstration I hope is a sufficient satisfactory testimony to such as have any understanding though not so well skilled in the light of nature. But that I may yet meet with the most unskilfull of men, who are for the most part wont to measure by their most unskilfull fancy, such things as are to them wholly unknown, and that I may set it most clearly before their Eyes, that the said Waters are mere true Fires; I would perswade them that for trial of the truth they would put one little drop onely or one small piece of a Grain upon their Tongues, and see whether or no they will not in less than a moment of time find, and say that that Fire is hidden in the Water, and is just as if their Tongue had been touched with a Coal of Fire. But if they would see the very flame it self, they may coagulate or concenter either both or either Liquor, either by Antimony or Lapis Calaminaris, by which all Corrosives do chiefly love to be concentred, and to put off their adjoined Waters. Therefore when you have a mind to see a flame pour upon your concentrated acid Spirit, or on your fixt Liquor of Niter, the pure Spirit of Wine, and what is separated from all Phlegm: By which pouring on, the hidden Fire of the concentrated Niter, will forthwith manifest it self, and will kindle and burn up the Spirit of Wine. If he would yet farther try the truth of this thing, let him fix Niter by Regulus Martis, and coagulate it into a fiery Mass, and keep it in a strong earthen Vessel well shut, that so the Air enter not therein, and that the Fire may remain so long hidden as he pleaseth. Now if he would have it grow hot, let him pour in a little water into the Vessel, which done the hidden Fire will become presently manifest, and make the Vessel so hot, that it cannot be held in ones hand: By how much the more the Water is that is poured thereupon, so much the hotter the Vessel becomes, so that by the too much effusion of water, there is danger of the Vessels breaking into Pieces. A mean therefore is to be observed in the pouring water on, if you would have your Vessel endure the longer, and give a lasting heat. This secret doth not onely teach the Miracles of Nature, but is likewise profitable for such as journey in the Winter Season, whether in a Wagon, or a Ship, day and night, in exceeding cold Weather, for by the help of such a Vessel may they heat themselves. For if they have a Vessel containing about one or two Pounds of this concentrated Fire, it will keep heat for 24 hours: And so in case of necessity such as Journey may have with them greater and more Vessels, and not be scantied of this Fire. And if in the extremity of cold they want water, they may heat the Vessel by stirring up the same Fire with their own Urine. How vile soever this secret appears, yet lies there in it a great mystery, and what is serving to true Philosophy, and in which such a fire lies hid as was buried by the Priests, mentioned in the Maccabees, and after some hundreds of years again digged out and found. For such a kind of Fire being fenced against the access of the Air, remains uncorrupt for 100, yea a thousand years, and this verily is a thing most worthy of diligent consideration. We have by what has been said sufficiently demonstrated that fixt Niter is a mere Fire, and that it manifests it self so to be whensoever any one is so minded as to try. The acid Liquor doth the same, and hath a far different nature and property from the fixt Niter, the which nevertheless doth also produce to light its occult Fire according as the Artist pleaseth, and is on this wise done. Dissolve in it Iron or Lapis Calaminaris, and draw off the moisture by Fire, N. B. You shall have nothing else come over or evaporate save onely a sweet water void of all tast, and the fiery part will concenter it self in the Iron or in the Lapis Calaminaris, and become a fiery and dry Earth, the which being preserved against the ingress of the Air, will remain dry, nor will it ever change it self into water. This fiery Spirit thus concentrated in this Earth is so burning hot, that if it be put to the Tongue in no bigger a piece than a Hempseed, it will burn it just as if you had touched it with an hot Iron. And if you would have fire thereout of, pour in some Spirit of Wine, and you shall see the flame break out: But if you would warm your self with that heat, as we before spake of in the fixt Niter, then put in a few drops of water, which done, the hidden and concentrated Fire will become manifested (as in the fixt Niter) and continue a long while, if there be not too much water poured thereupon. If you would quench your Fire and have the Vessel cool, then shut it, and if you would have it again hot, then open it and pour on a little water. Thus therefore shalt thou have this Fire most ready for thy use whensoever thou hast a mind to employ it. So then all these things do most abundantly confirm that the acid Spirit of Niter is a cold and hidden fire, for if you put into it a little piece of Iron or Lapis Calaminaris, it will make the glass so hot, that you cannot hold it in your hand. We hereby learn that from this Original do the Baths arise, and is thus. When an acid mineral Spirit joins it self in the Mountains to some Fountain of sweet Water, and doth together therewithal pass through some Mines of Lapis Calaminaris, or Iron, it becometh so hot that it breaks out like water heated in a Copper. Nor are Baths any where to be found save in Mountains, and in places that abound with Lapis Calaminaris or Veins of Iron, as may be seen in many places, but especially in that of Aquis Granum, where the most curious or bravest Baths of all Europe are found to be, and the Mountains that lie round it do abound with Iron, and Lapis Calaminaris. But as concerning those other profitable and gallant Secrets, that lie hidden in this concentrated Fire, ’tis not expedient to speak of them here. We have revealed to you enough already, and he that learns nothing hencefrom, shall have nothing, nor is it given him of God to know the unsearchable properties of this Fire, and to open the Gate of true Philosophy and Hermetical Medicine. Here then the Son of Art sees what a concentrated Fire is able to effect, and how its many vertues are as yet impeded by reason of the Earth, (consisting of the Iron Calaminaris, and Antimony) wherein it is included and hindered from answering the event that may be hoped for from it. For an impure body is able even to make a pure Soul inhabiting in it, ignoble and impure, yea and plainly to kill it; and this may be understood as well of Men as Minerals. Now it may be easily conjectured what such a pure Soul, and which is separated from all Fæces is able to do. Things incredible and almost Divine may be effected by such a Fire. The Fire of common Wood and Coals, if concentred will perform things wonderfull. But I pray what then will the concentred Fire of the Sun do, which is a thousand times purer than that. Next after God, is the Sun, next the Sun the Fire of Coals and Wood, is of all things in the whole World, the most noble. Were it lawfull openly for me to declare my opinion of the Fire for the rude and unskilfull to understand, I should enlighten many a dark Corner. For the Elementary Sun, which bestows upon the whole World all Light, and all Life, is nothing else but the Garment and Covering as it were of the omnipotent God. If then the Garment and Covering be so noble, so efficacious, and so potent, in its Essence, how great then is and ever will be the Majesty of God, that Eternal Light and Center of all Lights? We cannot so much as look upon that Garment, viz. the Sun without hurting our sight, nor search out its wonderfull virtues and properties by all our speculations, and as I may say, Philosophations. Why then are Men so foolish to speak, and think so lightly of God, and yet know nothing of him? Hence is it that almost every one feigns to himself a peculiar God, and worshippeth and adoreth him, which horrid impiety, the true and onely God abominates. The Ancient Physicians attributed the round fiery Sphere that hath its rise from God, unto the Sun, and figured it out by the sign of perfection, viz. a Circle with a prick in the middle, whereby the Center is deciphered. But seeing that in all things, the Center is far more noble and excellent than the circumference it self, which hath its birth from the Center, but the circumference it self doth by so much the more differ from the Center, and is more unequal to it, by how much the farther off it is from it: And contrariwise, is to be judged so much the equaller to it, by how much the nearer it approacheth thereunto: What then shall the prick in the Sun be, seeing that the Sun it self being but as the circumference to that point, be such a most noble and excellent Essence? What name shall we call that point by? To whom is it lawfull thus to do, (viz. to describe that name) in this perverse World? I even constrained, though against my will, to forbear farther discoursing thereabouts, and to refer it to my Treatise of the concentrating of the Heaven and the Earth. But thus much I say, that our Terrestrial Fire which we daily make use of, is the first degree of that Ladder whereby we ascend to God, so as to comprehend (or lay hold on) this omnipotency, to perceive and search into it, to Love, Fear, Worship, and at last to see and be rendred (through Divine Grace) partaker of the Divine Majesty: Seeing then that the common Fire and which every body knows is as I will yet again say, the first degree in that Scale or Ladder, whereby we may ascend to God and his Mysteries, and yet the property thereof is so much unknown unto us: What I pray shall we think then of the second and third degree, the which we know nothing of, though we think our selves to know so much. I do therefore affirm here, and that boldly, that our knowledge is as nothing, and there is not one amongst many thousands that knows the second, (much less the third) degree. But haply hereafter I shall speak and demonstrate more things of this nature.

A Cordial and Comfortative to be used in great and continual Diseases.

Take the Flowers of Marjoram, Sage, Rosemary, Mace, two ounces, Nutmegs, Cardamoms, Zedoary, Galangall, one ounce, chosen Cinamon eight ounces, extract the Tinctture with Spirit of Wine, then dissolve in rectified Spirit of Salt, and which is acuated by an addition of Niter, one ounce of Gold: Pour this Solution to the Spirit of Wine, which is impregnated with the Tincture of the said simples, and put them to distill in a Glass Retort in a dry B. There will first come over the Aromatical Spirit of Wine, not onely sweet but withall clear, which when it begins to come white and troubled, take off the Glass that you received your Spirit in, and put on another, and draw off all the moisture in a gentle heat, till there comes out no more Spirit of Wine, and an acid Water of an unpleasant Tast follows. Then take out all the Fire from under your Retort, that it may cool. In which (when all is cool) and the Solution taken forth, you shall find the Oil of the Spices swimming on the top, which is as red as blood and is impregnated with the Tincture of the Gold: The which being separated by a separating Glass from the Spirit of the Salt, you must add to the Aromatised Wine that came first over, which will presently imbibe the said Oil, and be tinged with a most curious red. As for the remaining Gold, which the Oil of the Spices hath not attracted to it self, you may precipitate into a tender and bright Calx, and wash it well with water and add it to the Aromatised Spirit, and Oil with a sufficient quantity of Sugar Candy, that the Spirit may be rendred sweet and pleasant. So shall you have a most efficacious Aqua Vitæ, the which doth wonderfully corroborate and refresh the Sick, in all kinds of weaknesses. But this precipitation is not to be made like as the common is, in which the Powders that are precipitated do lose their Metalline form as Gold, which being changed into a yellow Powder is called fulminating Gold, and being put upon a Plate, and heated, gives a noise like a Gun, the sound it gives is very loud, and the blow strikes downwards, so that the bigness of a small Pea being kindled in a silver Spoon will make a little hole. But you are to precipitate the Gold on such wise as that it may retain a Metalline form, but so tender and fine that it may be well brooked even in the Eyes. Neither must all the Gold be precipitated, but onely the most noble part, and as it were its Soul, which as to its colour is much fairer and sublimer than common Gold is. But the more vile part is to be separated by a peculiar precipitation, and to be reduced by fusion. To this pale part is its former colour to be restored by Antimony, so that no loss may be made. If then the former part being precipitated, is better than pure common Gold, the latter part must necessarily be (being reduced by fusion) more vile, or thus, if the latter be baser than common pure Gold, the former shall be better than it is, and will therefore be more profitable in Medicine, forasmuch as it will (being digested and consumed in the Stomach) display its virtues, which the common filed Gold, or yet the Leafe Gold will not do. I purposely tried this matter, and found the things I tell you of, to be true. But if so be as any doubt as yet of this thing, concerning the first precipitated Gold as being the best part thereof, and which we bid you to add to the Aromatized Spirit, he may melt it down with some Borax, and compare it with the latter precipitated Gold, and then he will easily perceive the wide difference that is betwixt them. The first will as to its Colour, far exceed the Gold of the best Duckats or Rose Noble, but the latter will be far worse. That first being again dissolved and precipitated after a Philosophical manner, that half of it may again settle down, it will become more noble, and again leave behind it a particle of pale Gold. Which operation is verily most worthy admiration, by the help whereof, Gold certainly may be at length haply so concentrated, as to be able (when reduced to the highest nobility, colour, efficacy and vertue) to give colour to the other metals, and amend them. But this is not what I have hitherto, for want of time, tried: But I hope (God permitting me) shortly to shew such a Gold to the studious of Art, seeking after it merely for this cause, that I might thereof make an excellent medicine. I will treat more plainly and more fully in my fourth part of the Prosperity of Germany, concerning the Artificial and Philosophical Concentration of Gold and Silver into good Medicaments; but that I may here give the Lovers of Art some small Testimony how such a precipitation may be effected, take with you these few things. The precipitation may be done as well in the dry as moist way, but there the moist way is used, which is requisite in the making of this Medicine, but yet it is troublesome and hazardous, because that sometimes the glasses break, and the Gold falls amongst the Ashes. But the dry way and which is void of any danger, belongs not to this place but to the fourth part of the Prosperity of my Countrey. I mention it for this end onely, that it may be seen and considered, that it is possible to make some Separation in Gold as well as in the meaner metals. For he that knows how by the benefit of Art to make a Separation in some metals of the best part from the worst, hath a profitable amendment of the metal. We teach in the second part of the Prosperity of Germany, how the volatile and unripe Minerals, may by Niter be reduced into malleable Metals. In the third part we shew the way of turning the common and imperfect Metals into perfect Gold and Silver. Then at last in the fourth part we shew by what means Gold and Silver may be advanced into more than perfect Bodies and appertaining to medicine; concerning which Separation more shall be spoken in what next follows. Nor hath any one reason to make any Scruple and imagine that I contradict my self, seeing that in the aforesaid medicament I make use of precipitation and tender Gold, and yet have openly in many places spoken the contrary, viz. that corporeal Gold cannot be concocted and digested in the Stomach, and this I have most often tried. For the Gold which we teach the precipitation of here is much better and more noble than the common Gold, and upon that accompt is not to be accompted of as corporeal, but for the very Kernel, and Soul thereof as it were, which being digested in the Stomach of a man, doth produce its vertues into open light. N. B. That the said golden Aq. Vitæ being to be used, you must first shake the glass a little wherein it is kept, that so the most subtil Attomes of the Gold may commix themselves with the Aq. Vitæ; then afterwards some few drops of the same according as the Person and Disease is, are to be administred in some convenient Vehicle. If you make trial with one or two small drops, you shall experience its wonderfull heart strengthening Vertues, and its most profitable use in all weaknesses.

Another Metallick Medicament prepared by the help of Nitre, out of a Vein of Lead containing Silver, and most profitable in all the Sicknesses or Distempers of the Brain.

Take a Vein of Lead that is rich in Silver, nor hath either Copper or Iron mixed with it, but by how much the richer it is with Silver, so much the better and more beneficial is it for this work. Separate from this Vein all the Sulphureity or Brimstony stinch by Niter, according to the Spagyrical Art, that so the most pure, most subtile, and most highly Volatile and fluid Mercurial part may remain. Wash off the Niter as carefully as you can, and separate it, that a bright snow coloured heavy Powder may remain. This most exceeding fluid and Volatile Powder is the Mercury of Saturn, 1, 2, 3, 4, 5, even to 12 grains thereof, being administred in convenient Vehicles, doth exceeding quickly yield help in all grievous affects of the Brain, in the Plague, Pains of Children that are troubled with Worms; it quencheth all internal heat, and withholds the gross Vapours from ascending up into the Brain, it opens all the obstructions of the Liver, exhilerates the melancholy, restores the Lunatick, foolish and phantastick Ingeny, especially if their Bodies be first prepared by my Antimonial Panacæa. Nay more, this Cephalick medicament will operate yet better, if after the first preparation by Niter it be again washed, and made more subtil, yea and plainly fixed, that so it may exercise its vertues and power with the greater efficacy. Last of all, it is yet rendered most efficacious, if this Mercury of Saturn be in the last Operation driven over in a Retort and so converted into a sweet Milk, demonstrating the truth of that Philosophical saying, The Fire and Azoth do wash the Laton. Niter is the true Azoth of the Philosophers, and besides it, is no other to be found: It is the Scope of the wise men, the universal Bath of Metals; The said sweet Milk may be coagulated, and fixed into a transparent and fluid Stone, which again coagulateth and fixeth common purged Mercury. But I have not as yet so brought it to such pass as to undergo Saturn’s trial in the Cupel as they call it; yet am I doing it, and hope to bring it to pass. But although the Stone is yet volatile, yet doth it penetrate the imperfect Metals as Mars and Venus, and makes them easily fluxible and volatile; but seeing it does so now, what would it do were it reduced to a fixity, this any one may easily conjecture what effects it would have. Haply this work is not much different from the work of the little Countreyman. But seeing that purification is not different from this matter, we think it worth while briefly to teach, what it is, and in what it consisteth: But principally because all my writings tend to this end, viz. the separating of the pure from the impure, from which ground have we given this Book its name. Few are they that know the way and manner of Separations, and therefore we deem’d it highly necessary to speak somewhat thereof in this place. For all the Philosophers do cry out with one voice, make the fixt volatile, and the volatile fixt. An hard and fixt thing doth by laying down its Earth become fluid and volatile, and this is a Philosophical separation and operation; after it comes sublimation and distillation, by which a thing is yet again made more pure, being separated from its gross Fæces. For by how much the oftner any thing is distilled or sublimed, so much the purer doth it become, and by how much the purer it is, so much the more efficacious and penetrative it is found to be. Now again if the most pure part of that thing be brought to such a pass as that it will resist the most violent and all things consuming forces of the Fire, every one will easily conjecture what may be obtained by such like operations as these. These things we have spoken do shew the metallick purification, effected by the benefit of the Spagyrical Art. The ablution of Vegetables, Animals, and Minerals is threefold; The first washing carries off by the help of Water the adhering impurities, as Sand, Powder, and Earth. The second separates the thin and watery parts from the earthy ones, by distillation, and doth the same thing as sublimation is known to do in the separation of Metals. The third separation is performed by the Fire, viz. when the subject that is to be purified is made red hot in the Fire, that so the combustible Sulphur being inflamed may be consumed, the Mercury may go away in fume, and the fixt Earth onely with the Salt stay behind, the which is to be understood of Vegetables and Animals. The case stands otherwise with the Metals, whose three principles are so knit by nature with so straight and radical a tie, into such an homogenial matter and so hard, that they very hardly admit of separation, but do either very slowly and by little and little ascend together by Cohobation, or else abide constantly together in the bottom. And albeit that some black Metal, be either by sublimation elevated into Flores, or by calcination reduced into white Ashes, yet after reduction the Metal is found to be as before of the same form, and endued with the same properties, which it had before calcination, so that these operations do no ways deserve the name of Philosophical Purgations. How many have deceived themselves, by thinking if they turned Mars into a red Crocus they should therewithal make Lune fixt, not considering that that Crocus returns by reduction to its own former nature and Iron shape. Common Mercury is precipitated into a most fair and most red Powder, and returneth by reduction to its first running nature. Saturn being calcined by common Salt becomes red Powder, or a Minium, which being reduced is the same Black-lead as it was before. Hereupon may such an one be deservedly said to wash the Black-moor that bestows his labour on this work. The same Saturn being washed with Vinegar or any other corrosive liquor, gives indeed a white Ceruse, but it is but a borrowed colour, and he covers his black body over with a white Robe, but yet for all that is presently disrobed of the same by Vulcan: The true Philosophers do nothing esteem of this sophistical Purification. Saturn is by all the Philosophers accounted for a black and leprous Gold, for they openly say, that there is in Saturn what the Philosophers seek: Read but Paracelsus his Book of the vexation of the Alchymists, and there he mentions more. Nor is it without cause that that old Symbol or Proverb is used amongst the Chymists. The Fire and =Azoth= do wash Laton. Azoth is Niter, and Laton signifies the matter of the Stone. Some do ascribe Laton to Saturn, I will forbear, onely thus much is to be observed, that the word Laton signifies the matter of the Stone, which is to be washed by Azoth or the Acetum of the Philosophers that is Niter. Verily I well know that besides the common Saturn and Antimony, there is another, more easily washed by Niter; but because we here treat of the Vulgar, or the first Ens of Lune, and the reducing it into a good Medicament by Niter, we will acquisce in what is already spoken, & put off the explication of the said matter to another place.

A Uterine approved Medicament.

Forasmuch as I have hitherto taught the preparation of some notably efficacious Medicines by the help of Niter, and yet have not in the mean while made any mention of the Sicknesses familiar to the Feminine Sex. I judged it wholly necessary to help this weak and infirm Sex (which is appointed for the propagation of mankind) with some singular Medicament: For (besides those Diseases whereto the Women are subject as well as the Male Sex) they are yet afflicted with many Sicknesses that do arise out of the Matrix, wherewith all as well Maids as married Women, and these last also are troubled not onely before Child-bearing, but afterwards, viz. when the Matrix is not well purged after Child-birth, and so begets various Sicknesses, Pains, Winds, Inflammations, Suffocations, the ascending of evil Vapours unto the Heart, or else by obstruction of the Menstrues, do cause a swelling Belly, Weakness, Debilitation of the Strength, a straightning of the Heart and Brain, most vehement Griefs, and lastly Death it self: Or else the Matrix may be moved out of its place, in Child-birth, its Bonds broken, and the Matrix it self so much repleated and debilitated with overmuch moisture, that it has not so much power as to be put and retained firm in its due place, but some are constrained to leave it hanging out, to their great detriment, and are extreamly tormented with this so great a detriment, the Matrix presently slips down out of the Body by either vehemently walking, or any other violent motions, and are necessitated always to carry about them a pessary framed to the intent of keeping the said Matrix up in their bodies, and that to their exceeding great trouble. Now then for the meeting with, and resisting these aforenamed and other such like discommodites, but especially such as are overwhelmed (as it were) with them, I will set down the way and manner of so doing. As concerning the Matrix and its Diseases which do arise after Childbirth, if so be that the Matrix be not rightly cleansed, even the Women themselves know their own Remedies, and do for that reason plant those Herbs that are usefull thereunto in their own Gardens, or gather them in a fit season and so keep them by them, till they have need to use them in expelling the remains and trash left after Childbirth: Such as these are Pulegium, or Penny-royal, Mother-wort, Mug-wort, Savin, and the like Herbs, which have a powerfull expulsive virtue, and there are waters too in the Apothecaries Shops distilled to this intent, concerning which it is needless to write any more in this place: Thus much onely we would advise, that such Herbs and Species as are used for such effects, are to be rendred first more subtile by separating the pure from the impure, that they may afterwards operate more speedily and better. The which thing may be most commodiously done on such wise and manner as I have taught and prescribed in the first Part of this Spagyrical Pharmacopœa concerning the Essences of Herbs. But the obstructions of the Matrix, and stoppage of the Menstrues are not so easily unlocked by bare Medicaments thus barely taken in, for they penetrate not so far with their Vertues, but rather, as experience teacheth, is effected by such Medicaments as are applied beneath, and that more easily, and which we have already mentioned in the Second Part of the Furnaces in the Ch of Spirit of Urine, where I have manifested a peculiar instrument by which such necessary Medicaments may be intromitted into the Matrix. I have therewithall hitherto performed many happy Cures. Bur forasmuch as I have since that time found out a far fitter instrument for such diseases, I will clearly describe it for the sake, comfort, and help, of such Women as are obedient to their Husbands, and chastly observe the bands of Wedlock, viz. both how to prepare and how to apply the same. You are to get an Instrument made of good Silver (not of Copper) its figure to be round, and like a small Cane, and shut in the fore part, and to be a little longer than a man’s finger, and about that bigness; You are likewise to get another a little smaller so as to go into the other, which other or bigger one must have three little edges on its inside all the length of it, thereby to keep the smaller instrument about the back of a knifes breadth from each side of the bigger one, that so it may not touch it. In the hinder part let be a Cover made which may shut the Instrument tight when the Medicine is put in, lest the spiritual vertue of the same fly back out of the body, and so order it that it may perform its operation on the Matrix through the Instrument, which is to be perforated (towards the top) with holes. To the hinder part of this Instrument let a Thread be tied whereby it may be plucked out when its operation is over: Therefore like as the disease is, so shall a suitable Medicament (and what is made exceeding Spiritual) be applied: On this wise let a small piece of fine Sponge be embibed therewithall, and let the inner small Pipe be filled therewith, and be so put up to the Matrix. If the Menstrues be obstructed, then the most approved remedy is the concentrated Spirit of Urine, which by its subtile, penetrating, warming, mollifying, and opening vertue opens the little Veins of the Matrix, and gives an Exit to the obstructed Menstrue. But if the Matrix labour not with this disease, but is onely besieged as it were with cold and tenacious humours, then the hot and penetrating Oil of Tiles or Wax, rectified most subtilly, is to be applied, which being smeared on some Sponge, is to be conveyed in by the Instrument into the cold and watry Matrix, the which will thereby be warmed, dried, and freed from the greatness of its moisture. But if so be the Matrix shall be moved out of its place, or its cords broken, or too much relaxed, or any other way affected, and so not be capable of retaining the Matrix, and keeping it from sliding forth out of the body; Then must astringent things be used, which may constringe the too much loosened bands, and may heal and tie the Matrix again in its due place, and strengthen it. Such as these are the distilled Oils out of mens hair, out of the Wool of Sheep, and such-like Animals, out of the Horns of Goats, Claws of wild Beasts, and Feathers of wild and ravenous Birds, and such-like things, which being laid upon the Coals, do draw themselves up together, and do by that contraction shew to us as it were their use. But the manner of distilling and rectifying these Oils we have already taught in the Second Part of our Furnaces, so that it is plainly needless to repeat the same in this place. I say, and that truely, that if so be that these three kinds of Medicaments be rightly applied in those three affects of the Matrix, that they will perform things even wonderfull, and many pious Mothers might be preserved sound, a longer time amongst their poor Children, were they but help’d by such remedies. For it cannot be that much help should be brought to the sick and hurt Matrix by the Potions that are drunk of, or the hysterical watry Medicines that are injected by a Syringe. For such Medicaments as are taken in at the mouth cannot penetrate with their Vertues home to the Matrix, so as to help it, to open, to purge, and to heal it, or to heal the dissolved and relaxed bands. And as for Waters and Decoctions that are applied beneath, and there injected, they presently slide out again, and do help the Matrix but little, or nothing at all. But now these Oils of mine and Spirits are commodiously applied by means of the Instrument, and discharge their office most efficaciously. But there is yet one thing necessary here to advise you of, viz. that such as desire to use the Spirit of Urine, Oil of Tiles, or Wax, or Oils out of Horns, Hairs, or Feathers, for curing of the said defects of the Matrix, do prepare them themselves, or commit them to such to prepare them, as are skilled in the Art of distillation, and versed in rectifying such Spirits and Oils, thereby exalting them to the highest subtilty. For if so be that any would buy in some Apothecaries shop, those things that he knows not how they are prepared, and haply such as are corrupted already, and not fit for use, will be grosly mistaken. For it is not sufficient (if a thing is to be made use of) that it hath a bare name onely, and be destitute of the Vertues themselves, and which are no ways effectual) for the said Sicknesses of the Matrix are here taught to be cured not with corporeal, but with spiritual and efficacious Medicaments. It is therefore necessarily requisite, that the Medicines we have spoken of, viz. those Oils and Spirits, be excellently well prepared, and so as to exercise their Vertues by emitting or ejecting their invisible odour and vigour onely. The Spirit of Urine is to be so volatile and very subtile, as that it will vanish away out of an opened glass, and therefore there needs a greater diligence in preserving and keeping it; It is to be well preserved in glasses close stopt, for if the Spirit vanisheth away, there remains onely an unprofitable Water void of all kind of Vertues. I have therefore taught the making of peculiar Glasses, which will not let go the Spirits, the shape of them are described in the Second Part of my Chymical Furnaces, in that place where I treat of the Spirit of Urine. In like manner the said Oils are to be well rectified, and to be made exceedingly volatile, so that being exposed some few hours to the warm Air, they will vanish away; which if they will not doe, neither will they effect ought. I must needs confess that all the time in which I have lived, I never found a good Spirit of Urine, nor well rectified Oil of Wax or Tiles. I will say nothing of the Spirits of Hairs, Horns, Feathers or Quills (for there’s no use of them.) I have indeed found amongst many, a bare worthless, saltish Phlegm, but the very true Spirit of Urine it self I have not met withall. The Oils of Tiles and Wax are indeed found in all Apothecaries shops, but are for the most part corrupted by their long lying, and are old, thickish, red, tenacious, and deprived of their due odour, are stinking, and spoiled of all their vertues. For ’tis very rare that such Oils are rectified, but are sold, such as they be, when they come first out of the Retort, with a saltish kind of Acrimony adjoined unto them, which in the rectification abides in the bottom, and is at last separated from the Oil. Such Oils are of no value, and appertain not to this curing, for they will do just nothing; and thus much I could not omit advising you of. For haply when some sick person or other readeth here in this my book, that such Oils do most highly conduce to expell the said defaults of the Matrix, and yet perceive no comfort or help by the use of them, without doubt the fault will be laid on me, as that I had written a lie, and not upon the ill prepared Oils. This therefore do I affirm, that except your Oils be good, you will never have from them the hoped for event. And how (indeed) shall the sick man know if the Oils be good or not. The Merchant or Seller of them won’t confess them to be old, ill prepared, and deprived of their odour. So oft times the fault is laid upon the Authour, and he’s condemned for writing unprofitable things, and which are not agreeable to the truth. But the fault verily can light on none save upon the Magistrates, who (by winking at such things) do permit it. And when any one goes to be furnished with these things which are requisite, in some Apothecaries shop, and the Apothecary haply sells but few Wares, and all the rest wax old as they lie, and are corrupted; and if haply sometimes one or two such and such Simples or Medicaments be sought for but once or twice, it may be, in a whole year, he delivers the things he has by him, which if helpless as to the sick buyer, yet are helpfull to the Apothecaries purse. But yet this is an unjust thing, and a thing contrary to the love that is due unto our Neighbour, and what will burthen the Conscience. The sick man thirsting for help, puts the hope of his help and comfort in the Medicine exhibited him, which if not good the disease prevailing, the sick man dyes, but had good and profitable Medicaments been used, instead of the unprofitable and evil ones, he might have recovered. He therefore that is guilty of such evils, let him look to it, what account he will at last give unto God for his transgression; That which I have aforesaid, doe I again repeat, and do yet firmly alledge, that the beforementioned Spirit of Urine, as likewise the Oils of Tiles and Wax, and these other Oils of Horns, Hairs, and Feathers, and their most efficacious Spirits may be made use of in the expulsion of the affects of the Matrix of what kind soever, both in the younger Maids or Women, and in those that are of riper years, and that with most high admiration. It is therefore a just and right thing that they should be found in all the Apothecaries shops, and that they should all of them be prepared after a due manner. For they are not onely good in those diseases that afflict the Womb, but do likewise operate miraculously and doe things incredible in many other diseases and affects of the Body if well and rightly prepared and duely administred inwardly and outwardly; Concerning which we have written more at large in the Second Part of the Furnaces, viz. how they are to be prepared and made use of. Any one that is endued with understanding will perceive easily that a living Spirit is far more efficacious than a dead Body and exanimated Carkass. Forasmuch therefore as you have here heard that such grievous and incurable (so accounted at least by almost all Men) diseases of the Matrix, by which so many Women are swept away without any help, are to be cured by the alone application of subtile Spirits, and so few know the preparation of them, I will teach for the sake of that weaker Sex a better and more effectual Medicine, and withall will prove it by an example, that all subtile Spagyrical Spirits may be concentrated and augmented in their Vertues by the help of Art, and that one Spirit hath the power of concentrating another. And because this Treatise, and all the Medicaments therein proposed, aim onely at this end, to shew the wonderfull Vertues of Niter; And it hath been besides shown, how all the said Medicaments ought, by the help thereof, to be prepared; the same shall likewise be done in the demonstration of this Medicine.

I taught in the Second Part of my Furnaces to prepare a Spirit of Urine and Sal Armoniack by the addition of Calcined Tartar; But yet the already concentrated Urine or Sal Armoniack may be mixed with double the quantity as its own weight is, of fixed Niter, and so be distilled, for so those Spirits will be more strong and more efficacious than if Tartar were added unto them. And if the Oil of Tiles or of Wax, which is made by the addition of Earth, so heated as to imbibe the Oil or Wax, be yet once more distilled by the concentrated Spirit of Niter, it will be brought to the highest subtilty, and ’tis to be done after this following manner.

Dissolve in one pound of the Spirit of Niter, four ounces of Lapis Calaminaris: Put the Solution in a Glass-Viol upon a vaporous or dry B, that the Phlegm may evaporate by little and little (for the Lapis Calaminaris holds all the Spirits, and permits the Phlegm to go off) and the Spirit of Niter will remain behind in the Viol like Oil. Take one part of this concentrated Spirit of Niter, and half a part of Oil of Tiles or Wax, put them both in a glass Retort well luted, and force them out (by a distillation in Sand) from the concentrated Spirit into a great Receiver; and by this operation it will be far more penetrative than it was before. For the Spirit of Niter being by concentration by the Calaminaris freed from all its Phlegm, and seeing it is thereby become the more attractive, and can find nothing else that it might attract, it associates to its self all the humidity that lies hidden in the Oil, and which could not be separated by the former distillation, and hereby brings to pass that the Oil doth necessarily become more subtile and efficacious, yea so penetrative, as that it performeth wonderfull things, especially in the effects of the Matrix, the which nought but very subtile Spirits can heal, and which those concentrated Spirits are wont to do far more certainly and securely than all the other Medicaments in the whole world: After the same manner is the concentration and purification of the other Oils to be performed. And now that none might scruple as to Waters being mixed with the said Oil or Wax, which have no affinity with Water, the separation of which from the Oils, I have here taught; I would have such an one to know, that much fatness, as the expressed Oils of Vegetables are never without an aqueous moisture, though it be invisible, and cannot be perceived, for the fire can make it manifest by distillation: As for instance; There’s Oil olive, one pound of which is wont to yield six or seven Lots of Acid Water by distillation; and thus do all Oils, Wax, Turpentine, Rosin, Gums, Pitch, Amber, and all combustible fatnesses. Yea even the very burning Spirit of Wine it self, and such others as are prepared of Vegetables, can never be thoroughly rid of their Phlegm, unless they be poured on some Calcined Salt, and so rectified, they leave their humidity therein, and become more subtile. But this is to be noted, that by how much the drier and more attractive that Salt shall be, so much the readier will it attract the moisture out of the winy Spirit and hold it. Therefore the Salts of Vegetables, Calcined Tartar, and principally fixed Niter, serve for such a rectification. The other Corrosive Salts, as fixt Sal Armoniack, Calcined Vitriol, and such like, do rather love to hold and retain the Phlegm of their own peculiar Volatile Spirit than of the Spirit of Wine. And thus much let suffice as to making subtile Oils more subtile, that they may perform wonderfull things in Medicine. And now having described in this my Second Part of the Spagyrical Pharmacopœa, some of the most necessary Medicaments, that are preparable by Niter, and have shewed the way of using them, and which may safely be given in chief diseases as well for preservation as cure: I could to these add many more, and so encrease the number of them. But because there are not a few of such good kind of Medicaments in the writing I have hitherto published, viz. in the first, second, third, fourth, and fifth Part of the Furnaces, in the Miraculum Mundi, and in the Mineral-Book, and there shall yet follow more in the following third Part in this Pharmacopœa Spagyrica, in the Vegetable work, as also in the second, third, and fourth Parts of the Prosperity of my Country, I judged it needless any longer to dwell on these here, but will onely by way of conclusion, and for (as it were) ornaments sake, yet add one onely Medicament of Niter, which will be none of the meanest. But forasmuch as this is not a common preparation, but comprehends in it great Mysteries, it seems not good unto me to set down its preparation before the eyes of the perverse world. Let it therefore suffice to give onely some hint, that the Common Niter, which to our Eyes appears most white, doth contain in it a Soul of a deep red Colour, which by the benefit of the Vulcanick Art may be thence educed. For when Vulcan hath reduced that old Dragon, bound in Chains, unto a most high streight by his Iron and fiery Mallet, and yet cannot plainly kill him; Neptune coming in to help, meets the Basilisk with a clear Looking-glass, and turns on him his own peculiar poison, and so slays him. As soon as he begins to die, and ceaseth to vomit forth fire, Neptune laying aside all fear, approacheth boldly near him, and puts a Sheeps-skin over his Jaws, and receives his Bloud and Soul, and precipitates it into the Salt-sea, wherein being drowned and choaked, he lays off all his venome and all his filth, and is converted into a most fair and most red Medicine. One onely drop of this Soul of Niter can tinge an ordinary glass full of Common water with a golden Colour. But he that can turn this Bloud of the Dragon by the help of fire into a fire-resisting Salamander, he may deservedly be compared with the happy Jason, and obtain most great Honours, Treasures, and Riches. From all these things may a studious Artist easily see what Mysteries lie hid in Niter. The things which I have hitherto described are onely as it were small sparklings of those kinds of Mysteries that lie hidden in Niter. There shall be described in the fourth Part of the Prosperity of my Country, and in the following third Treatise of this Spagyrical Pharmacopœa more and eminenter Metallick Medicines, and which are preparable by Niter: and this is done to the intent, that every one may know, how wonderfull and excellent a subject Niter is, the which is notably hidden by the Antients, and never wont to be called by its true name, but by Enigmatical Riddles. From hence has sprung up even infinite names, as, a dry water, a water not wetting the hands, an Hermaphroditical Mercury, a Balneum Regium, the Soap of the Wise men, the flying Dragon, the Urine of Boys, a Dunghill, Azoth, the washer of Laton, a most sharp Vinegar, the Stygian-water, the Death of the Living, the Life of the Dead, the Purgatory of the imperfect Bodies, the Basilisk, the forked Serpent, the most great Venome, the Venome of Herbs, the Menstrue of Women, and such like infinite names, whereby they have wrapped over its true hidden name in Cimmerian darknesses, but is now by me revealed, and is set before the eyes of the whole world, and it shall farther be revealed and detected in the three remaining Treatises of the Prosperity of Germany, which shall very shortly follow, and so its wonderfull power and most efficacious vertues, which it performeth in the bettering of Metals, and in preparing Metalline Medicaments may be manifested and laid open before the whole world. I will not onely declare this in writing, but also will (God permitting) very shortly shew, even manually and in very deed in a convenient Laboratory, the making and use of all my Furnaces, hitherto published in my writings, and the preparation of many excellent Medicines, as also the truth of the metalick Transmutation. Nor will I do thus to the end that I may advance my own profit, but will rather do it for this intent, viz. that the health and safety of many thousands may be provided for that are afflicted with various sicknesses, and that the whole World may see, believe and confess, that the Transmutation of Metals by the abject Niter may be effected. But because in such a like demonstration, if the Laboratory be frequented but for one years space onely, and daily laboured in, and the confecting of so many Medicaments be shown, such a great quantity of various Medicaments as I shall have by me, cannot be all used by my self, nor can they be of any use if laid up, and therefore they shall be sold to any one for a small and vile price, that so they may each that needs them use them in their necessity. It is not Covetousness that driveth us thus to doe, thinking thereby to get great riches, but onely to get just as much as may serve to pay for all the necessary matters, as Coals, Glasses, and other things. So then by this so good and laudable a work, there will not onely be laid open to the whole world, the occult Mysteries of Nature, to the honour of God: But withall, the most miserable poor Sick will easily obtain good Medicaments, and recover their former health. Nay farther, not a few of such as have been in want will be able by the most profitable use of Niter in transmuting the inferiour Metals into better, be able to sustain themselves better and more quietly. But that the whole world may see and consider that my own peculiar profit and gain is not sought, but that my Neighbours profit is out of a Christian affection onely aimed at, there shall be adjoined at the end of the following third Part, the price of every Medicament; from whence every one may easily conjecture, that there is not expected any gain or large profit, but onely the recovering of my disbursements; seeing no one is to be found who, bestowing great costs in teaching others, would willingly lose both his Expences and Labour too. I will with a willing mind reach others, but I will not lay out my Money and run the hazard. The World is wise enough, and great is the number of those sick people that need help: And therefore this publick Laboratory will (by God’s help) be able to bring abundance of profit to all mankind; In this Laboratory there shall be all the Furnaces and all the Instruments whereof I have made mention in the Writings by me published, but the resemblances of them not pictured, because there’s no occasion for that to be added; And withall, those Furnaces, Presses, and Instruments which we have mentioned or shall mention in the first, second, third, and fourth Part of the Prosperity of my Country, and in the Vegetable work, and my other Writings shall be there to be seen, the which certainly will be exceedingly helpfull to most men that abhor not to labour, to procure them food and sustenance in their necessity.

Furthermore, forasmuch as all my Writings hitherto published, are very negligently and faultily printed here and there by other men, against my knowledge. I will again send them forth corrected, amended, adorned, and encreased with the figures hitherto omitted. And this I was unwilling to conceal from the Lovers and Students of Arts. Herewithall will I conclude this Second Part of my Spagyrical Dispensatory, and shortly add the Third Part, onely wishing that this Work of mine may serve for the comfort and assistance of very many sick persons. Amen.

The End of the Second Part.

THE THIRD PART OF THE Spagyrical Pharmacopœa.

Wherein is taught, how by Salt and Fire, the Vegetables, Animals and Minerals may by a Spagyrical way and method be Mundified, and how from them, Medicaments wonderfully penetrating and most speedily operating may be prepared.

As for the manner of reducing Vegetables, Animals, and Minerals, by Distillation into good and pure Medicaments, by the help of the Spirits of Salt, thus stands the case: The manner and way of distilling Vegetables, Animals, or Minerals per se, after the common manner or way into Oil, Spirit, and Volatile Salt either in a B. Sand, or naked Fire, which hath been long ago, and also is at this day in much use, I cannot in all respects commend, because that such Spirits, Oils, and Volatile Salts, (whether from Animals, or Vegetables) do all of them stink, and though they be often rectified, yet do they not totally lose that innate stink gotten in their Distillation, but do always retain a kind of an ungratefull Empireum, and are thereby loathsome to the Sick (and that not without cause too) whereas otherwise they have abundance of virtues; but being rectified with Spirit of Salt (as I have taught in the second Part of my Furnaces) they become pure, and losing their stinch are gratefull and acceptable, but not at all so without that rectification. Now all Men know, especially the Spagyrists, that the chief virtues of Vegetables and Animals are placed in their Oils and Volatile Salts, (for you must note that in Minerals the contrary is found, for their mercurial parts are most virtuous) but both Oil and Salt do in distilling by a Retort pass over adust or burnt, and therefore are not made use of, and (the more’s the pity) are serviceable to none. For all such as distill the Oils of Vegetables, by the apposition of common water, in Copper Stills, do know how very little a Portion is obtained by such a process, and that the greatest part of them (Oils) do abide in the Still, and are of no profit, because common water can’t be made hot enough, to drive out the fatness, but it gives onely some little portion, the residue is made thick and tenacious by the boiling, and remaineth in the Herbs: Hereupon some Men knowing this thing, do add to the Herbs common Salt, and Tartar of Wine, whereby the water being rendred one degree hotter, gives more Oil: This is a way that I do indeed approve of, but yet the one half part of the Oil will not ascend, and therefore distilled Oils are commonly very dear, especially if made out of dear things. Whereas if the Oils were distilled by this method of mine, they would have much more Oil, whereby the poor might also buy them. I will instance in one similitude whereby it shall appear, what great profit may be made by distilling of Oils according to my method, and what a vast difference there is betwixt my method here described, and the common usual way. Suppose therefore that I seek after an excellent Medicine for the Stone, and that I do certainly know that it lies in the Ash, (as I have clearly enough discovered in the first and second part of this Spagyrical Pharmacopœa, certainly knowing, that the Oil distilled out of its Seed doth (by manifold experience) far exceed all other Medicaments against the Stone.) This Ash indeed yields a prety quantity of Seed, but much of that Seed yields but very little Oil, because ’tis resinous, and doth not distill over with the water, and upon that account is prepared but by a few, and such poor Men as are sick, can’t partake of it because of its dearness, and this is much to be bewailed, that the Omnipotent God should set before our Eyes this Medicine in such plenty and yet no body enjoy it. Besides this is to be observed, that if some diligent Physician should distill such an Oil, and yet not know how to correct it according to my method, he may sometimes do more hurt than good, because that Oil brings over with it a certain volatile Salt, which (infects or works on) the Copper Vessel it is distilled in, and the Copper refrigeratory which it passeth through, and is usually thereby rendred yellowish, or green, and hath been by many discreet Men made use of without any regard thereunto, and (by reason of the Copper) hath put a nauseate and debility of Stomach upon the Sick, and hath been more hurtfull than beneficial. But now if they had rectified it with Spirit of Salt once, or at least well shook it in a Glass with the said Salt Spirit, that so the Copper might have been extracted by the Spirit of Salt, and so have administred it, they had done well, and would have gotten a most excellent Medicine, though I confess somewhat dear, (proceeding this way) because that a Sackfull of the Seed, and as much as a Porter can carry at once, will scarce give two ounces of Oil, and this is too dear for the Poor Man’s Purse.

For the sake therefore of all sick People as well Poor as Rich, I will discover my way that I use in getting the Oils, Spirits, and Volatile Salts out of all the Vegetables, and that in good quantity, and with very small Costs, that so all Men may partake of the gifts of God, and may all have occasion of giving thanks to the Creator of all good things.

Take therefore in Gods name whatsoever Vegetable you list, and fill a great Glass Retort therewithall, and by degrees distill over all that will come. Separate the Oil from the Spirit, and the Spirit by rectification from the Volatile Salt; rectifie also this Volatile Salt, and the Spirit upon its own Caput Mort. or upon some other Salt of Ashes being first fired and calcined, and so they will become pure and lose that fetid stinch that they got in the Distillation: If one rectification is not enough, add a second or a third, always provided that it be done on the fixed Salt of that Herb out of which you drew the Spirit. Now though the Oil be also depurated by a rectification upon the Caput Mort. yet that depuration and rectification is not comparable to this of mine which I mention here, and therefore well do we prefer this way, and ’tis thus.

Take your black distilled Oil, put it in a Glass Retort with six or seven times as much rectified Spirit of Salt, and give first a gentle Fire, then a greater as the thing requires, so the Oil will pass over pure with the Spirit of Salt, and the stinch together with the blackness, will stay behind with a part of the Spirit of Salt. If now you will have that Oil yet purer, then rectifie it again with new Spirit of Salt untill both the Odour and Colour thereof please you. As for the Oil that stayed behind and did not ascend, separate it from the Spirit of Salt, and ’twill be somewhat thickish like to a black Balsam, and hath great virtue both inwardly and outwardly, but its inward use we need not, for we have enough of the pure Oil for that purpose. But that I may be yet farther serviceable to my Neighbour, and that he may understand me more thereby, I will make use of this similitude or example. Put case, that I have some four, five, or six pounds of the Seed of the Ash, which falls from the Trees in the Month of September or October, I do fill a Retort with the Same and by it distill the said Seeds, and I usually have about one or two, sometimes three, four, five, or six drams of black Oil, some ounces of Volatile Salt, and some pounds of Acid Spirit: Now forasmuch as I seek for the Oil onely, I separate this from the Spirit, and rectifie it with Spirit of Salt untill it becomes pure, and this I keep for my use; and I make of the Spirit either a certain Essence, as I have taught in the first part of my Pharmacopœa, or sugered Tablets, (or Lozenges) or what I please: And by this way do I get more Oil out of five or six pound of the Seed of the Trees, than otherwise by the Vesica or common hot Still, out of 100 pound, and that which remaineth after rectifying is profitable for external uses, if it be prepared as follows, viz. Separate this thick Oil from the Spirit of Salt and mix it with Wax, that so it may be made somewhat thicker, so as to be spread like an Emplaister, the which put upon the Reins, and use the distilled Oil inwardly, and thus this Emplaister will perform as much outwardly as the distilled Oil operates inwardly, and so the Patient is thereby doubly repaired and helped. And if you desire yet a third way of healing, then rectifie the acid Spirit well, and dissolve the Volatile Salt by subliming it with the Spirit, and use this Spirit every day (besides the inward use of the distilled Oil) on this wise: Heat it a little, and dip in it some Linnen Cloaths and therewith wash or bath the Back and Reins putting on the Emplaister afterwards, and hereby the Sick Person will in a short time (unless God doth in a singular manner put a stop thereto) certainly recover.

Note well, after this manner may you distill all other Vegetables into Oils, Spirits, and Emplaisters, and make use of them in this Disease, such as are Saxifrage, Parsly, Cumin, Carraways, and such like other Herbs and Roots: Neither is it always necessary to have the Ash Seed, unless you please: For that this Tree is not to be had in all places, and it yields also at some Seasons but little Seed? N. B. Here some may demand and say, you have taught us the manner of preparing Oils, Spirits, and Balsams out of the Seeds, but now if such a Medicine could be made out of the Herbs it would be something, for whence shall so much Seed be had? I Answer. If thou hast not so much Seed, thou may’st make the Medicine out of the whole Plant, as the Root, Stalk, Flowers, and Leaves: And the reason why I mentioned onely Seed, was this, because the chief virtue of all the Vegetables, is occultly placed and concentrated in the Seed, else the whole Plant may (as aforesaid) be made use of, which although it yield not so much Oil as the Seed does, yet may we even this way receive a good quantity: And if we should neither take Seed, Herb, Leaves, or Stalks, yet would the Root alone afford much Oil; but in Trees, as in Ash, Linden, Nut, Cherry, Peach, and the like, the very bare Wood it self will abundantly supply, if distilled per descensum, or by a Fire of suppression (of which afore,) so that a little Ash if rightly handled may afford you some pounds.

Nor are you to suppose that this way of plentifully preparing the Oils of Vegetables and clarifying them by Spirit of Salt, serves onely for such Vegetables as are good against the Stone, because I have onely instanced them as examples; No, but even all Vegetables, serving for every Disease, may be by this aforeshown way reduced into most sweet Medicaments. Nay not onely Vegetables may, but also Animals and Minerals too, but with some difference and distinction, which we shall mention in what follows.

There remains yet one thing more to be mentioned about the Oils of Vegetables, and the Distillation of them, and ’tis this. Some or other may reply and say, that haply such Oils as are prepared first by a Retort and per descensum, and then rectified and clarified by Spirit of Salt, are not equivalent in their virtues to those which are distilled in a Copper by the help of Water. For prevention of this Quæry, and the removal of such needless cares, we do in the first place demand, in what the virtues of the Animals and Vegetables do consist, whether or no in their connate and occult property, or in the Odour, Savour, and Tast. For answer, the greatest virtue of most Herbs, and living Creatures doth for the most and greatest part consist in their Co-nate or Co-born nature and property, and not in the Odour or Savour, as is sufficiently evident in some Plants, which have scarce any Odour or Savour, and yet are found notably efficacious in Medicine, and some there are both of a Sweet Odour and Savour, which have no Medicinal use, and some that have an ungratefull Odour and Savour, and yet have no mean Medicinal Virtues. And many there be of things which both smell and tast sweet, and are also profitable in medicine, because God hath created them so or to that intent. I must needs confess that sometimes an Odour or Savour of such an Herb as hath but little virtue is notably refreshing and comfortable to the Vital Spirit, nay more, the very seeing of a fair and comely thing is capable of comforting the Heart, and an ugly thing of debilitating it; a notable example hereof we have in a friendly man, and in Gold, as being things which by the very beholding of them do refresh the Heart, whereas contrariwise, an angry man, and a venemous Creature do terrifie it, (viz. the Heart) and as ’twere make it Sick, yea and sometimes kill outright. Besides, not onely the seeing of such and such objects do profit or hurt, but even the very voice of a man, or of a living Creature do hurt, weaken, and kill, if proceeding from a malignity. Farther, the bare imagination can effect good or evil, heal or hurt; but this belongs not to this place, but such things are treated of in my short Treatise of things natural and supernatural. That which I have here spoken is to this end, that the unskilfull might know, that the virtues of Vegetables do consist more in their Co-born Nature than in the Savour or Odour, and that this Distillation by a Retort, and rectification by Spirit of Salt, can neither add to or diminish from their virtues, because their virtue remains always unhurt, in what manner soever the Distillation be made, provided that that which is distilled be diligently depurated, and all the ungratefulness removed therefrom which it got in the operation, that is to say, when Oils are adust (or Savour of burning) by their being distilled in a Retort, then that accident may be taken away from them by rectification with Spirit of Salt, and this now I add for the sake of the Ignorant.

Moreover as it is with Vegetables, so likewise must you order your distillation of the Oil, Salt, and Spirit of Animals: Neither need you to proceed farther or otherwise. As for the Vertues of both Animals and Vegetables, the Physician ought to know them by their Signature, and not by the books of Writers, because the Signature doth shew us the Vertues of all things much clearer and righter than many Writers, who write many things meerly from hear say, whenas themselves do in truth know very little or nothing at all. And thus for this time I omit to say any more, for that the present occasion will not admit of a more prolix discourse hereabouts. What I have done is for the Sick that are poor, that they might know my method of purifying the Spirits of the Acid Salts from Vegetables or Animals, by Spirit of Salt, and of bringing them into wholsome Medicaments: And this cannot be accomplished so plentifully without this Medium; and now this way being shown, the Poor may also enjoy the benefit of them, and be able to pay the Apothecary, whenas before even the Rich could hardly have any of the good (in them). Note well, you are yet farther to observe, that indeed the Animals are first to be distilled by a Retort (as we spake before concerning the Vegetables) that so their Oil, Spirit, and Volatile Salt, may pass over together; and their Spirit and Volatile Salt may be rectified and purified the aforesaid way. But the Oil will not come over by a bare Spirit of Common Salt, or of Niter, but that Spirit must be first concentrated with Calaminaris, and then it brings over the Oils of Animals, else not. But as touching the Concentration of the Acid Spirit for this rectification, we shall speak of it anon, and will therefore first set down (for better instructions sake) one certain process of distillation and rectification, lest any might err, and that all might rightly apprehend my meaning; and ’tis this: Take some pounds of Turpentine, distill thence an Oil, and the Fæces of the Turpentine will stay behind. This Oil though it be rendred by Distillation purer than ’twas before, yet it hath put on another nature by means of the Fire, viz. an hotter nature, and therefore serveth not for every effect which the Turpentine before served for, because the Turpentine is not very thick nor very thin, nor too hot or too cold, nor too subtile or too thick or gross, but is of a temperate essence and property, which now by Distillation it possesseth no longer, but, because of its heat and subtilty, it is unusefull. Well, what of all this? Why some or other might have objected to me that indeed things are by distillation rendred more pure and subtile, but doe thereby get an hotter nature and vertue, and therefore that way of purifying doth not doe well in all subjects. Well, to prevent this objection, and that the distilled Oils may after their purification be restored to the same degree of thickness, rarity or thinness, colour or frigidity, that they had before, and yet retain the purity they got by distilling: the method is easie, and is thus done. Suppose that Turpentine be (as it is Turpentine) hot and subtile in the first degree, but being distilled it arrives to the third degree, and being rectified to the fourth. I must now needs confess that that subtile Oil is to be used onely in cold affects, and in no others, whereas it might before have been employed about other accidents. To this I say, and yield, that if it be proceeded with after the common and known way, ’tis so: But my way is far otherwise to be reckoned of: For though hereby the things distilled doe, together with a purity, get a subtile heat, and doe in some operations become too thin and hot, yet in rectifying by the Acid Spirit, such qualities are broken, divided and dissipated, so that it is in part rendered of a like thickness and tenacity as it was at first, and a part of it remains subtile. So that you may have out of one subject, both thin, hot, thick and temperate parts together, but both of those parts pure, as shall be evinced by this Example.

The Spirit of Salt, or of Niter is indeed inwardly a mere Fire, but externally a mere Cold, by which all thin things do stiffen and wax hard. Therefore as the distillation doth induce heat, expels and extenuates, so the rectification doth by the acid Spirit compel or drive the same inward, thickneth it, and reduceth it into an equal temperature: For the Oil in the first distillation is plainly hotter and subtiller both within and without, than ’twas before, but by rectifying it with the acid Spirit, the most subtil part comes over first, then the middle part, and the thickest resides in the bottom, which is of an equal degree of heat and thickness as the Turpentine is, and is as usefull both inwardly and outwardly as the Turpentine it self is. And I have over and above that middle Oil, and that most subtil Spirit burning and penetrative, the which I can make use of for those effects, which require such subtilty, or if I lift, thicken it with what I left remaining of it self behind, which is thick, but yet purified, or else thicken it with some other convenient thing. And thus may I reduce one Subject into as many Degrees as I please, whereas the Turpentine had before but onely one Degree: From hence may the friendly Reader see what Basis this my distillation and rectification by an acid Spirit hath: Whereby not onely a great deal, yea 3, 4, or 5 times more Oil comes over than by the common hot Still; but also the Volatile Salts and the Spirits, and sharp Vinegars may be hereby gotten out of Vegetables and Animals, and besides a pretty quantity of thick Oil to be externally used, and which otherwise in distillation by water in a Vesica or hot Still, would remain wholly behind. The benefit therefore of this distillation and rectification, doth not onely consist in the getting a far greater quantity of the pure Oil, but also in getting the Volatile Salt, (which as to its use is equivalent in vertue to the Oil) and withal, an acid Spirit which abundantly sufficeth both inwardly and outwardly according to its Office. I do therefore earnestly demand of all skilfull Spagyrists (for ’tis in vain to appeal to such as are yet ignorant what the Art of Fire is) whether or no this distillation is not to be preferred before the others, and to be made use of for the benefit of mankind. I hope that the well minded Reader will follow this rule, and will apprehend from this one process onely, so much as to be afterwards easily able to reduce every distilled Oil into its former hardness, by the help of an acid Spirit. Let us consider Amber onely, ’tis indeed a fine transparent kind of stone, which was before (or at first) soft and fluid as Turpentine was, an Oil or a kind of thin Bitumen, but now so hardened by the salt Water that it may be beaten to a Powder, yet may it be distilled and so separated and cleansed from its earthly Nature: And the pure Oil may be reduced into its former hardness, by the help of Spirit of Salt onely: For it became at first hardened by Salt, when it flowed thin out of the Rock: But of this enough, we shall say more of it in another place.

Now follows the Process of purifying Minerals by distillation or sublimation, and of depurating them even to the utmost, by rectifying them by an Acid Spirit. To exemplifie which, I will instance in Common Sulphur, according to which rule the other purification of Minerals may be instituted.

Take common Brimstone, sublime it the usual way into Flowers, or by it self in a Coated glass retort, or let it be mixt with decrepitated Salt, for so will it be freed from its most crude terrestreity, and be rendered fit for a farther Mundification by an Acid Spirit. Take one pound of these Flowers of Sulphur, and put it into a strong Glass Body coated, then pour in one or two pounds of the Spirit of Niter, or of common Salt, and place it in an Earthen-vessel in Sand: Put there under a Fire, encreasing it gradually untill the Spirit of Salt boils in the Retort, and the Sulphur melts, and there will swim somewhat like Oil on the top of the Water: N. B. An Alembick is to be put on the Body, lest the Spirit of Salt ascending up, goes away in fume; but in the Alembick it will be refrigerated, condensed, and may be saved. This boiling is finished in some five or six hours, and so the Sulphur is mundified, and becomes as clear and transparent as Glass. For the Spirit of Salt attracteth the Metalline Parts, which are in the Sulphur, whether it be Copper, Arsenick, Auripigment, Vitriol, or such-like impurities which are commonly adherent, and stickers on to the Sulphur, and would otherwise have remained in it, and done more hurt in Medicine: And this Paracelsus knew, and adviseth to beware of; For certain it is there lye hidden in Sulphur incredible Vertues, and such as its common Flowers do not shew or discover, as being yet infected with Mineral venenate Spirits, which may be taken thencefrom by the Spirit of Salt. And if then either the Flowers be sublimed out of it, or that it be dissolved in a Balneum with Spirit of Juniper, or of Turpentine, or be by any other way reduced into a Liquid form, it doth much good in Medicine, nor is there any more fear of its venomous nature, for the Spirit of Salt hath took that away. I could indeed here mention some preparations of Common Sulphur, into efficacious Medicaments, but that I have intended to proceed no farther with it here, than onely as touching its purification by the Spirit of Salt: the rest we will leave to another time.

As Sulphur may be proceeded with, so likewise may you deal with the other Minerals, and first mundifie them by a Retort, and distill them into black Oils, then may the Oils be clarified with Spirit of Salt, and be reduced into sweet Oils and Balsams. Nor will any man easily believe what notable Vertues there are hidden in the mountainous and terrestrial Minerals, and yet not usefull at all inwardly, because of their Arsenical nature, which may with ease be taken away from them by Spirit of Salt, and be thereby more securely used as to Medicine. And had I not purposely tried it, I would not at all have written of it. For information therefore of the unexperienced, I will tell you a story, whereby it will appear, that those Minerals do usually lodge in them evil and venomous Arsenical Spirits.

In the County or Province of Erbach, scituate between the Mœne and Neker in Franconia, is found plenty of a Sand knit as it were together by a fluid Mineral, and grown together into huge heaps like little Mountains of a duskish colour; which if you lay on burning Coals, emits a sweet odour altogether like Amber. When I saw it, I put some into a Retort, and distilled an Oil thencefrom, wholly like the Oil of Amber both in colour and smell, and had used it in its stead, had I not shortly after tried another knack: For ordering the Chambers to be fumed with the Sand, because it yielded such a fragrant odour, I very seasonably observed that that fume was unwholsome and venomous, for it caused pains of the Head, and a kind of nauseate, ’twas also offensive to the Stomach, and this made me leave off my Fumigations, and set about rectifying the Oil thence distilled, by the Spirit of Salt, and by this means I got a clear and pure Oil, and the Spirit of Salt attracted to it self the Arsenical Essence, which being purged and rectified, yielded me at the bottom real Arsenick, whence I perceived that all those Minerals are very Arsenical, and no ways fit for internal use, unless they be first mundified by the Spirit of Salt. Many such kinds of Minerals are to be found, which we neither care for, nor know: some of which are as hard as a Stone, some thin, some fluid like Oil; such an one is that Fountain about Baccharach that boils up in the middle of the Rhine, and fills the whole Rhine for about three miles space and an half with its fatness, and yields a most fragrant odour, is of a duskish colour. For as I was ferrying by it, I took up some of the water in my hand, and questionless the Fountain of it must needs flow very plentifully, forasmuch as the whole River Rhine is filled therewith as far as you can see, and yet scarce one Man amongst a hundred or a thousand doe in their sailing by it take notice thereof. Doubtless this Fountain hath its efflux and rise out of the Mountains which border on each side the River. Did it break out at the top of the Earth, it would be worth Gold and Cedar, but lying so deep, ’tis of no use. Were curious Men inhabitants there, they would doubtless find out this Fountain; For on this part of the Rhine, where the City Baccharach lies, is a high Mountain, where grows pretious Wine, and is in Foreign parts sold at a dear rate, because of its most sweet savour and odour, and by the Inhabitants is called Muscadel, and ’tis a sort of Wine produced onely in this Mountain; nor can the neighbouring adjacent places make the like. Hence I presume that this Fountain at Baccharach ariseth from a Mineral Oil, flowing out from this Mountain into the Rhine, and that hence also ariseth the goodness of the Wine. And whereas this Mountain affords not such a quantity of Wine as the Inhabitants wish, they bethought themselves of a remedy for this scarcity, casting in Herb-scarlet into the common Wine, from which it got the same kind of taste, and became almost Muscadel. Nor let it seem strange to any one for the Wine to attract a savour from the Earth lying about it, for ’tis very certain, and I my self have tried it; And since it is so that this matter affords me opportunity of speaking of these things, I will give you my opinion more clearly in what follows.

Below Frankford, some four miles from the River Mœne, there lies a Village called Hohenheime under the Moguntia Elector, and there’s a Mountain which yields very good Wine, though not of so delicate a savour as that of Baccharach, yet ’tis of a sweet smell, whereby it exceeds all the Rhenish Wine, and is therefore dear; The cause of this, I attribute to the Soil, in which the Vines grow, which Soil brings forth Stone Coals, and were heretofore digged hence, and are now again sought after, which Coals have in them a sweet Mineral Oil, as I shall shew you. Farther, there lies a high Mountain at the River Mœne about the Castle Klingenberg, scituate between Odenwall and Spessart, where that Earth is found too, such as I above mentioned, which yields a sweet Oil in distillation. And this Mountain doth likewise produce sweet and good Wine, so that it yields not a whit (in its kind) to that of Baccharach or Hohenheime. But now whether or no the Mineral Oil that is not far off to be here found, be wholly the cause, I doe not affirm, but I believe it, for my part, so to be, let another follow his own opinion. There is also a great Mountain at Herbipolis, at the Steine so called, that yields pretious Wine, but not of a savour like these three. Hence arose that Proverb: At Baccharach on the Rheine, Herbipolis on the Steine, Klingenberg on the Mœne, and Hochheime on the Rehn, are the four best Wines.

I confess there grows good Wine every-where on the River Mœne, but yet these four do far exceed all the others, and that haply because of that sweet savour which they attract out of the Earth where they grow. For it is certain that the Vine doth draw an odour and savour (more than all other Plants do) out of the Earth, whence it hath its nutriment: So that it is not very difficult for a good Physician to communicate to the Vine any savour that he listeth (which will be) according to the nutriment which is put to the Root. I make no doubt but that there will be some Zoilists that will make a mock of these Reasons of mine, as concerning the ground and rise of the taste of the Wine at Baccharach, Herbipolis, Klingenberg and Hochheime, and will not attribute the cause to the Soil, but say that my Reasons are invalid shallow ones, the which derision I shall patiently undergo: such kind of Men will rather drink the good Wine even to excess, than produce any reasons whence the savour proceeds. But I speak experimentally, and say that the Vines do attract a savour from the Soil whence they are planted, the which I have many a time tried and found so to be. Verily the Gardiners know, that Man’s dung will give a nutriment or encrease to Flowers, but yet will put an odd smell upon them; And therefore do they carefully shun the putting it to the Roots of sweet-smelling Flowers, but use it rather to such as are void of odour, as Tulips and such-like, that so they may grow the sooner. ’Tis also evidently observed, that if the Root of the Vine be planted in such a place where Man’s dung lieth, it acquires an unpleasant odour, and the Grapes are thereby rendered unfit to be eaten. Besides, the most curious Vine-dressers have long ago attained to this experience, that if the Scarlea or any other odoriferous Herb be applied to the Root of the Vine, it will bestow its Odour on the Grapes, (but it serves for no more years than that onely) whereas if they pour upon the Root an Oil of a sweet and strong Odour, that Vine will produce Muscadel for ten years and more, the which I have handled at large in the Vegetable work, and do mention it herein briefly upon this account; Because that a Mineral Oil lies hid in the Earth in abundance, the which being incorporated in Plants, but in Vines especially, produceth excellent Fruits, whereof but a few Men have the knowledge.

But now that I may yet demonstrate this more clearly to the unskilfull, and consequently incredulous, viz. that there is a most great sweetness in the Minerals, which may here be extracted by distillation and rectification with Spirit of Salt, I will instance this example: ’Tis well known to all Men that the Stone Coals which are in many places digged out of the Earth, doe (being burnt) emit an ungratefull Odour, and are hence usually esteemed of as venomous; but in those places where they are plentifully digged, they are daily used in coction, nor doth any hurt arise therefrom: So that it must needs be acknowledged, that they do not stink of themselves, but that the Fire onely is the cause of the stink, and that their innate fatness is of a savoury and sweet-smelling nature, yea so sweet as any Vegetable, as I can easily evidence. You have an Example in Roses, or any other Vegetable, which if distilled by a Retort, loseth its sweet odour, and puts on a smell of burning too: What hinders from being so in Minerals, as in Pit-Coals, and the like? I grant indeed, that if enough Oil would come over out of the Vegetables by an hot Still, there would be no need of this distilling by a Retort, and rectifying by Spirit of Salt, because it requires a great deal of labour; but forasmuch as there doth not distill enough over, ’twill behove us to acquiesce in this method. Nor fear I to affirm, that if it were possible to distill an Oil out of such Coals by a hot Still, it would give place to no Aromatical Oil whatsoever in the sweetness of the smell. From whence, I pray, should so many kinds of Herbs draw such various Odours and Savours, were there not lying hid in the Earth an Universal Sulphur or Balsam?

But to put an end to this discourse, and that I may shew that the Pit-Coals do contain in them an Oil or pretious and wholsome Balsam, no whit inferiour as to its Vertues to any of the most pretious Oils or Balsams brought us out of the Indies observe but this process.

Fill a Retort with Coals, and distill a black Oil, the which separate from the Acid-water that came over the Helm with it, and rectifie it by Spirit of Salt, and so there will first of all come the clear and pure Oil, then a yellow Oil, not so sweet as the former, and the thick and black Oil remains behind, and serves for to be mixt with Emplaisters; for ’tis a wonderfull healer, by reason of its innate siccity; now the yellow Oil may be yet farther rectified once more by Spirit of Salt, that it may become pure, white, and fair: But if you are yet farther minded to make a difference betwixt these pure Oils, and will again rectifie them with new Spirit, then shall you take the most pure part by it self, which as to heat, subtilty, and sweetness, is fully equal to the true Oil of Peter; and which being kept apart, and used for cold accidents, both inwardly and outwardly, will do the same, yea and much more than is attributed to the Oil of Peter. Nor is there any fear at all of these Oils being Arsenical, for the Spirit of Salt hath took off all the Arsenick in the rectification, and if you please you may use the Oil which comes next after the most subtile Oil in mixing it with Balsams, or it may be safely used by it self, either inwardly or outwardly, and ’twill perform wonderfull things, and such as exceed belief, forasmuch as in Pit-Coals lieth a most great Balsamick vertue; If the depurated Sulphur which we spake of afore be dissolved with this Oil, and reduced into a Balsam, thou shalt have a Medicament, which may deservedly be styled an Universal terrestrial Mineral Balsam, and doth both as to inward and outward uses far exceed all other Balsams: And therefore ’tis in my mind to prepare this Balsam in great quantity, for the benefit of Mankind: The most notable Vertues thereof should I describe, the very description would amount to a particular Treatise, but that belongs not to this place, but it sufficeth me to have at this time explained the manner of the preparation. I may haply (if God please) more largely teach concerning its Vertues, another time, as likewise the Vertues of the rest of my Medicines.

* * * * *

And thus will I put an end to the Third Part of my Pharmacopœa Spagyrica, in which I have (in my opinion) mentioned sufficient enough; and although it be but a small Book to sight, yet do great things lie hidden under it, which one amongst a thousand will scarce comprehend. But that the well-minded Reader may understand, what reality there is lies hidden in this Treatise, I will here teach by way of an Appendix one Process onely, whereby it shall evidently appear how noble the Art of Purging things by distillation is. This operation is well enough known in the Vegetables and Animals, viz. that always from the thing you distill, the purer part comes over first, then the more vile part, but the unprofitable earthiness abides in the bottom with the fixed Salt. Now in Metals this Process is not so well known, nor will it be so soon made publick and common, nor indeed is it expedient, for this world is not worthy the knowledge thereof. But that I may satisfie my promise, and shew, that Metals may by distillation be made Spirits, and purged in the highest degree. I will make use of this following Example: ’Tis known to every one, that if any dry thing is to be distilled by the fire, some moisture must be mingled therewithall, which may attract to it self the gross and heavy part, as you may see in the common distillation of Herbs, to which Herbs (when dry) Water is added, with which their savour and vertue distilleth over: And to every dry thing there is requisite its proper humidity, which must of necessity have a Communion or Affinity with the dry, if it be to bring over the dry with it self. Now common Water is able to carry over (in distilling) the odour and savour of Herbs, yea and of Salts, but not of hard Sulphureous or Mercurial Minerals, much less of the fixed Metals. But forasmuch as Metals are Homogeneal, and cannot be purged by any force of Fire, nor separated from the impure part, unless they be dissolved by agreeable and convenient Menstruums, and be rendered apt by distillation, for always that which is brought into Flores doth (if reduced) yield such a Metallick body as it at first came from. Thence arose an opinion of an impossibility of separating the pure part from the impure. Indeed to the blockish and unskilfull all things seem impossible, and therefore from them is not to be lookt for any judging of good secrets.

But to return to my purpose, and shew that a Golden Essence may be distilled and separated out of the crude Metals by Distillations, I will make use of a common Example. Dissolve in a Common Aq. Fortis, made the usual way of Niter and Vitriol, one Ounce of pure Silver; which being wholly dissolved and reduced into pure Water, pour out the Solution gently into another Glass, that so if haply any Gold were mixt with your Silver it might stay behind, and not be dissolved, or mixed together, lest the Experiment prove fallacious. Then some common Salt is to be dissolved in common Water, the Salt to be in weight equal to your Silver; and this Water is to be added to the dissolved Silver, and to be so long poured out of one Glass into another untill it be well mixt, then let it settle, and let the pure Water be poured off, and a white Powder of the Silver will remain, which is again to be macerated with pure Water several times, untill the Calx of the Silver be freed from all Saltness and Corrosivity; Then dry it, and you shall have a white and tender Powder, and very fusile, so that it will melt even with the flame of a Candle, and is not unlike to a Mercury, but may well be called the Mercury of Lune, but the Chymists usually call it the horned Moon, for being molten it resembles the shape of an Horn, and with this may be wonderfull things effected both in Medicine and Alchymy; but belongs not to this place to speak of, and therefore are to be but just hinted. And like as we have spoken of Lune, so likewise must we proceed with Saturn; and he will also yield you a white Volatile and fusile Powder, as easily melting, yea easier than the Mercury of Silver, and is deservedly called the Mercury of Saturn. These two are willingly associated to a third, viz. to Common Mercury, and do fix him, and so is that Axiome of the Philosophers fulfilled, Nature rejoyceth with Nature, Nature overcomes Nature, Nature retains Nature. Farther, these Mercuries do admit of distillation and a separation of the pure part from the impure, no otherwise than as doth a Vegetable. But the way of doing this is not to be so hastily written, I spent a whole year in searching after it, till I found it, and so let another seek; and if God grants it him, he may enjoy it; And if God vouchsafeth him so much, he will also give him the knowledge how to use it: If the Mercury, which in it self is white, volatile and fusile, is rendered more white by distillation; ’tis also a necessary consequence that it will become likewise more volatile, more fusile, and more pure: but of this enough.

But to come yet nearer to the matter, and to shew that Metals may be so separated by distillation as to become golden, take this Example: Take two Ounces of the aforesaid horny Lune, and reduce it into Corporeal or pliable Silver, and separate it by a Cupel, for then thou art assured that no other thing is in it but Silver: Dissolve this Cupellated Silver again in common Aq. Fortis, and it will leave a good part of Golden Calx. Now it may be demanded, whence comes this Golden Calx? Comes it from the Silver, or the Aq. Fortis, or from the Salt-water, all which three were in use in the precipitation? I answer, that the Spirit of Niter brought over with it self, in the distillation, a certain Goldenishness from the Iron and Copper which were in the Vitriol, and that in the form of a Spirit, and assumed its Body from the Lune. Now if any other Body concludes it to be otherwise, viz. that the aforesaid Gold comes from the Lune onely, and not from the Aq. Fortis, I do but ask him this Query, Why the very same sort of Silver, being dissolved and precipitated out of the Aq. Fortis with Salt of Tartar, or by Copper Plates, be not equally as golden as this is which is precipitated with Salt-water? But some may yet urge farther, that this Gold proceeds onely from the Salt with which the Silver is precipitated, and not from the Aq. Fortis or Silver, because the Silver being dissolved in Aq. Fortis, and precipated with Brass Plates, or the Liquor of Salt of Tartar, yields no Gold; but that onely gives Gold which is precipitated with Salt-water. To answer this Objection, and clearly to demonstrate that this Gold owes its Original to them both, viz. the Tincture to the Aq. Fortis, but the Body to the Silver, and not to the common Salt, (for though there lies hidden in all common Salt a certain Golden power, which may be thence drawn by Art, yet that is not to be done this kind of way, but by another, which we mention in our Book called the Consolation of Sailours) I do certainly know, that this Gold proceeding from the precipitated Silver, doth arise from the Vitriol and Silver onely, and not from the Salt: And this may be clearly observed thus; If you add to the Vitriol and Niter a Verdigrease prepared with Sulphur and Salt, the Aq. Fortis will be twice more Golden than if ’twere made of onely Vitriol; the reason is this, because the Iron and the Copper are fixed in the Vitriol, and do not easily yield Gold; but if the Copper be first reduced with Salt and Sulphur into a Volatile Calx, and be added to the Vitriol and Niter, then is this kind of Labour done to profit, else not: This which I write is onely to demonstrate the possibility. And should you add to the Vitriol and Niter, or to Allum and Niter, other Species containing Volatile Gold, as Calaminaris, Zinck, and such like, the Water will be rendered so much the more Golden: But if you add to the Niter and Vitriol such Species as contain in them Volatile Silver, such as are Cobolt, Bismuth, Arsenick then the Aq. Fortis is rendered more Silvery, and makes part of the Copper in the Solution purely Silvery, like as the Goldenish water when ’tis in the Solution makes part of the Silver Golden. By which it is demonstrated, that crude Metals are depurated by distillation, and may be made Volatile, and that by that means of Solution, Corporal Gold and Silver may be precipitated out of the Metals, according as the Dissolvent is prepared out of Golden or Silvery Subjects.

This Example I account sufficient to evidence, that the crude Metals may be purged by Distillation so as to become golden. If then it be so with the crude and impure Metals, what then may be done with the pure ones if they be made by Distillation, yet more pure; without all question a most excellent medicine might be from thence prepared, and far to be preferred to Gold or Silver. This discourse do I here make use of to the intent that it may be seen, that even fixt metals being after a due manner opened and made volatile, are capable of sending out their best part, and of being separated by Distillation from the more crude part. But this Treatise appertains not to Alchymy but to Medicine, and yet I thought good to induce this argument, viz. (that out of crude Vitriol, may a volatile Gold be drawn by Distillation and be incorporated with Gold and Silver) to this end that all men might know of a certainty, how much good may be done in metals by Distillation, and what a pure substance may be thence drawn. Nor doth Basil Valentine that German Philosopher, doubt expresly to write that the Philosophers Stone is full as easie, yea easier to be prepared out of Vitriol than Gold. If therefore the highest universal medicine both for man and metals may be prepared out of common Vitriol, why may not the same be possible to be done out of the purer metals if they were reduced into Vitriol, and so as to admit of Distillation, whereby the pure may be separated from the impure.

If now the common Vitriol of Copper and Iron, do in Distillation yield volatile Gold, why should not the Vitriol of Lune do it much more and yield it nobler, as being indeed the true and onely metallick Vitriol of the Philosophers, which Basilius appoints to be taken for his Work, and doth truely deserve the name of Vitriol. For if you would have your common Vitriol tinge, you must add Galls thereto, but this Vitriol doth truely blacken all things without Galls. But you must not imagine that I do here intend such a Vitriol of Lune, as is by solution (in Aq. Fortis reduced into a white Crystal, or such as is precipitated by the water of Salt out of the Solution (in Aq. Fortis) no such matter? For this resembles not Vitriol, because it may be again reduced (into Silver.) But the true Vitriol of the Philosophers is prepared out of Lune without Aq. Fortis or such like Corrosives, and is not reduceable in the strongest Fire, but remains a Vitriol, tingeth the Tonge, is astringent, and yields a golden Water, which dissolveth Gold and fixeth it therewith. Such a Vitriol will we make use of in medicine and Alchymy, and leave the common Vitriol for the Dyers. The Ancients called their Salt Vitriol, on this account, because that it did as to its external Figure resemble Vitriol, but though they so called it, yet they took not the common Vitriol, which every wise man may be easily perswaded to believe. So then let the Lune be the Earth, Gold the Seed, and Mercury the (Water, but not the common Mercury) with which it is to be watered, and let the rest be committed to God and Art. Thus far have I declared to you my opinion, let every man follow his own. But thus is confirmed the assertion of that excellent Philosopher Basil Valentine, who affirms, that even out of common Vitriol may be extracted a certain goldenishness; how much more credible then is it, that a Vitriol prepared out of the more pure metals may yield a better goldenness. Every one may believe what I here write for I have oft times tried it, but yet I have received more Gold sometimes than at other some according as I ordered my process, and reduced my precipitated Silver; for you are to know, that such a kind of Silver as is precipitated out of Aq. Fortis, by the Water of Salt is wholly volatile, nor melteth it like to a Calx of Lune, but goes away partly in fume, and part is reduced into an horny Stone, and yet by a peculiar Distillation doth all come over, but enough of this. Hereupon is Salt of Tartar to be added to this volatile Calx, lest being molten it vanisheth away in fume, for Borax doth not prevent it. But it melteth better if it be help by that notable fluxing Powder, made of Niter, Tarter, and Sulphur, and it be kindled by a little Coal and burnt up, but then all the Silver doth not melt, but part of it goes away in fume. N. B. If you catch this fume which is a thing easily done, it resembles the form of a red Powder, and will abundantly recompence your pains, nor may that saying of Paracelsus be unfitly applied hereunto, viz. to corrupt is totally to perfect, because these Flores of Silver are not lost, but are of a greater price than the Silver was. He that well knows this labour (for indeed experience is the best master) will not labour in vain. And if he learns nothing from this little here-taught, neither will he find out ought from a greater. For I have in these few words revealed much, yea haply more than I ought to have done. All which we do in the first and chiefest place attribute to God, next him to Niter, which renders Metals so fluxible. From hence may the well minded Reader percieve that there is in Niter, not onely a power to fix all volatile Minerals and Metals (of which I have treated in my second part of the Prosperity of Germany) but also of making them wholly volatile, so that they may be distilled and purged, as is sufficiently evident in the aforegoing example: Besides, there is another way of making Metals volatile, as well as by Niter, but so as that they be not wholly dissolved, but are by a moist nitrous Fire reduced so far as to retain the form which they put upon themselves in the said moist Fire, and yet they become so volatile, as to suffer themselves to be wholly distilled and sublimed, and will in the Proba give Gold, the which the gradatory Water hath made in them. But of these things more at large in the fourth part of the Prosperity of Germany: Thus with what hath been said, will I finish the third part of my Pharmacopœa Spagyrica.

The End of the Third Part.

THE FOURTH PART OF THE Spagyrical Pharmacopœa.

Treating of the four principal Pillars of Medicine, viz. Sulphur, Vitriol, Antimony, and Mercury, but chiefly of the great harmony between the Superiour Elementary Sun and Moon, and the Inferiour and Terrestrial Gold and Silver, and the magnetick way of attracting the Virtues of Sol and Lune by the Air, and of rendring them palpable and visible.

READER,

After that I had intended to publish in the Fourth Part of this my =Spagyrical Pharmacopœa=, some singular and excellent Medicines, and such as might much exceed all others, and so must consequently be prepared of choice and excellent subjects and matters; I accounted it my task in the first place to shew you out of what subjects such efficacious Medicines may be drawn and extracted, =viz.= out of Gold, Wine, and Antimony, as likewise out of Vitriol and Mercury, but not the vulgar Mercury.

Now although most Men are blinded with a thick darkness, but principally those that prosecute the truth with a deadly hatred, and do prate much, and by reason of their blindness and ignorance do affirm, that Gold being a thick and compact body is not at all fit to admit of such a preparation as thereby to display its most efficacious virtues in Man’s Body: And as for Antimony and Mercury, that they are most present Poisons, and can’t serve as Medicines without great danger; but as for Wine, that it is indeed fit to be drunk, but is of no validity in Medicine, not knowing how to imploy it about any Medicinal use, but are rather ready and skilfull Artists at swallowing it down in full draughts; however though they thus chat yet these objections are frivolous, and do proceed from their ignorance which is wrapped about with most thick Clouds, and which I refute by this brief and strong Reply. But I do not at all deny, that Gold reduced even to the smallest Powder, and so made use of (as ’twas wont of old to be by the Ancient, yea and latter Galenists, and is even too at this day) by mixing it with such Medicines as are for the comforting and strengthning the Heart and Vitals of Men, cannot contribute so much as the least Iota to the health and preservation of the body of Man: And so I say of Antimony and Mercury, that they are not at all salutiferous to Man’s Body, but contrariwise are deadly and destructive Medicaments, untill (by a due preparation) they are deprived of all their Venenosity, and thereby rendred fit to be safely made use of. So Wine it self being taken per se as it is, is a restoring and refreshing Drink for Man, provided it be moderately used: But contrarily is a causer of many Diseases if it be frequently and in large quantities swallowed in, and doth operate in Man’s Body more hurt than good, this daily experience doth sufficiently testifie, and renders it evident, that being so immoderately taken, it fills all the Members of the whole Body with Tartar, and makes obstructions and stirs up intolerable Pains, and principally in the Bladder, Reins, and other parts of the Body, =viz.= if coagulated in the Hands, Knees, and Feet, whereupon it doth not easily suffer it self to be exterminated, unless by such Artists as well know the properties and nature of Tartar, but of such Men there is at this day a great scarcity, and therefore that proverbial Verse still takes place.

Solvere Nodosam Nescit Medicina Podagram.

The Art of Physick can’t root out (Thy dire Disease) the Knotty Gout.

But he who is so well skilled as to separate the fiery, penetrative, wholsome, and true Medicinal Spirit of Wine; Yea its true Balsam from its Fæces, he will easily expel out of the Body of Man all tartarous impurities and defilements, and will perform things wonderfull in the Stone and Gout. But now forasmuch as the educing so wholsome a Medicine out of gross crude Tartar is known but to a very few, no wonder that there hath been so little or rather nothing at all performed by Physicians in such like most grievous tartarous Diseases that have gotten deep rooting in the Body of Man. But the way how you may be rendred Possessors of such a Spirit of Wine shall be spoken of afterwards. Yet I would not that anyone should perswade himself that my meaning and intention in this place is about the common Spirit of Wine, or either that which is gotten out of Tartar by the usual known way of Distillation. No, there’s a vast difference betwixt that Spirit which I here make mention of and the other. For in this Spirit the crude Tartar is first to be washed by common Water from all its Defilements, and that without the addition of any other things, so as to shine like Snow, then to be afterwards made black by putrefaction, and out of that blackness the said Balsam is to be drawn off, of which we shall hereafter make a more ample Declaration. This now is that Spirit which doth Anatomically resolve the compacted Body of Gold, and converteth the venemousness of Antimony into a wholsome Medicine, and doth perform things wonderfull in all tartarous Diseases. ’Tis the true Wine of Health, and the very =Aq. Vitæ= of the Philosophers, and hath a great familiarity with Gold and Man, and may be excellently compared with the coagulated solar beams.

Therefore as it is evidently known to every body, that Gold and Wine are advanced on to maturity, by the heat of the Sun, and that Men do notably love and desire both of them. So may any one conjecture what Gold and Wine would do if a Man could but have them reduced to a spiritual essence. Hence now it seems necessary unto me, that before I pass on to the preparation of the said Medicine, I do in a few words describe the harmonial love that is between the superiour and inferiour Sun and Man, that so it may appear, what a bond or tie of love and necessity there is betwixt these three most noble Creatures of God, to one another.

CHAP. I.

Of the Harmony and Agreeableness between the Superior Elementary, and Inferiour Earthly Sun, with Wine and Man.

’Tis well known even to the blind Bayards and Barbars, that the Sun in the heavenly Firmament, is the most noble and most eminent Creature God made. For it is that onely light which makes all the Stars partakers of its Splendour, Light and Brightness. ’Tis also the onely Fountain and as it were Father of all the Creatures, because if they are deprived of it, they are in the dark and die: Nay even man himself cannot live without the help of the Sun, and all things would perish, should the Sun be but one moment withdrawn from them. For all things that are do receive their Life and Augmentation from the Sun; and he was (according to Moses his Doctrine) the first and chiefest that did proceed forth by God’s creating, and will doubtless be the last when all things shall be dissolved, and pass into a better State at the final Destruction of this worldly Fabrick. The Sun supplies the place of a heart in the wonderfull Structure of the Macrocosm: And in like manner the heart it self in man’s Body is aptly compared to the Sun, as being the first liver, and last dier in the humane Fabrick; and this is known to every body. And therefore amongst all the Creatures indued with life and motion, man doth in nobility and magnificence excel them all, as having gotten his body from the earth, his Spirit and Life from the Sun, and his Soul from God.

But as to the insensible Creatures the highest Degree of Nobleness is attributed unto Gold, the which is likewise generated by the Sun. These three admirable Creatures, viz. the Sun, Man, and Gold are coupled with a bond of wonderfull Necessity and Friendship, and are conjoined by the instinct of Nature her self. Men do desire the Light of the Sun, as also its heat in a dark and cold Season, for thencefrom proceeds all life, and all the encrease of life, because the Suns beams do perform the office of the universal Spirit, and Life in the Conservation of the Life of Man. But now as touching Gold, men do partake of that in a particular way onely, and one man is usually stored with a bigger Portion, another with a lesser, not by the instinct of nature, for she bestoweth it on us onely for our use, but by reason of the abusive malice, avarice and the unsatiable Covetousness of men; but yet this way is not the right manner of loving Gold, nor genuine, but false and oft times very hazardous. We should rather love it because of its wonderfull Vertues which it possesseth, hidden in its body, and may afford a most notable Comfort to man’s sickness and infirmities. Verily the Ancient Philosophers were not ignorant of the incredible Vertues, which the Gold hides in it self, it being truely no other thing than a body consisting and compacted of the coagulated and fixed Beams of the Sun, and this was well known to those men who were most skilfull in the nature of all things. Seeing then that the Sun’s beams being as yet unfixed can bestow on all things life and encrease, why may not the same be accomplished by them when fixed, and made constant, if so be they be rendred spiritual, and thereby be capable of displaying their Vertues in a visible and palpable efficacy, which thing they could not do if they retain their corporal Coagulation, nor can display their occult Vertues.

Many men have industriously attempted with great Labour, artificially to open Gold, and to reduce it to a spiritual Nature, and to render it living and efficacious, but few there have been that have been Masters of their desires, but such as at length had thereto attained, did perform things wonderfull in the sicknesses of mankind, and this is witnessed by many most true Histories, as for instance, by the Turba of the Philosophers, and by the Theatrum Chymicum. The which Books do indeed describe such a notable secret, but so obscurely and intricately, as that no body can therefrom learn its preparation, unless God reveals it to them, or it be manifested by some good friend or other that knows the Art. ’Tis no wonder that amongst many thousands of Searchers, so very few do arrive to the knowledge of the same. For God hath barred up this so great a secret with such firm bolts, that all wicked and malicious men are easily excluded from the knowledge of finding it out. Verily I must needs say (but I boast not of it) that I see by what means those bonds are to be loosed, and that precious Pearl may by removal of those bolts be taken forth. But yet I profess not my self to be a perfect and absolute Master, and such an one as perfectly knows its preparation, and would make it publick by describing it. No! the Crumbs serves my turn, and the Fragments of the Bread, with which hunger may be allayed as well as with the Bread it self.

I have I confess tasted somewhat of the Crumbs of what pertains to so worthy a Medicament, and with what great Vertues they abound. And such things as my experience have administred unto me I have here purposed to reveal them, for the comfort and sake of my Neighbour, as far as the time and occasion will permit; but yet with this Salvo, that I cast not Pearl before Swine, and so incur the Philosophers Curse. To whomsoever the things that I speak shall be more obscure, let him wrestle earnestly by his Prayers to God for light, and refrain from troubling me with multiplicity of entreaties, for I have firmly resolved with my self not to reveal for the time to come more than what I have opened in the present description.

CHAP. II.

Of Gold, and the Comparison betwixt it when living, and when dead.

It is so well known as that nothing can be more known, that Gold being so compact and corporeal and without any opening, doth not when used inwardly to man’s Body emit any Vertues at all. I will instance in one Example of Mercury; This being living and unbroken and undissolved, doth not, though used inwardly in a great weight, bring any hurt, but passeth out again as ’twas before taken in without any alteration of the Body. But if it be sublimed with Salt, or shall be dissolved by some other corrosive Water, and be administred to a man to drink the quantity of 1, 2, or 3 Grains it will shrewdly hazard his Life, because the Salts have made its hidden lurking Poyson manifest. Thus stands the case with Gold, which cannot shew forth its hidden force and vertues as long as it remains bound and tied with the fetters of its own compaction, but (on the other hand) displays them, assoon as ever it shall be released from its bonds, be vivified by Salts, and rendred efficacious. You see in a black Coal, whiles it is not fired, there is not any heat at all perceived, but being kindled, and being by the Air rendred living, it discovers the fire and heat being therein hidden, the which you may likewise consider of concerning Gold.

CHAP. III.

Of the Preparation of Gold, and its Dissolution into most tender Atoms apt for vivification and profitable application to Medicinal use.

Gold doth not by any way more easily admit of being turned into most tender and most subtil Attomes than by this following.

Dissolve pure Gold in Aq. Regia, and being dissolved pour thereto as much of the Water of Tartar as is sufficient: So the clear Gold, and clothed too with a golden Colour, will precipitate it self to the bottom of the Vessel, nor will it be a darkish Powder, as ’tis wont to be if precipitated by Lixiviums or by the Spirit of Urine: But it is light and tender, and shews in brightness like little golden Stars, yea becomes so very tender and subtil, that it swims as ’twere in the Water and settles to the bottom exceeding leasurely, and is thereby so much worthier than all other Calxes of Gold how subtil soever they be, that they may be accompted of (if compared with this) but onely as a gross Earth; whereas these shining golden little Stars are made so tender and so subtil, as that they may easily discover and demonstrate their Vertues in medicinal use very notably, by the help of other things, and by being dissolved sundry ways.

CHAP. IV.

By what means this most pure Calx of Gold is to be farther opened, whereby it may be inverted, made volatile, and rendred like to a Vegetable.

This tender Sol or Calx may be brought to such a pass, without any corrosive in 24 hours space, as that it shall not remain a fixed metalline Body, but become wholly volatile as it was at its beginning. Now this is effected by the help of the Salt of Nature onely, which is to be found every where, and may be gotten by the poor as well as by the rich. Yea so easie as that it is scarce credible, should it be manifested openly and clearly, and which those Brethren of ignorance and proud Court-like Flatterers would entertain with scorn and derision, and accompt the truth it self to be a lie, as hath been oft times done hitherto. ’Tis better therefore to pass over such things in silence, than by benefitting others to injure ones self. For such Arcana’s are to be wrapt up in silence, and not to be cast before such Hogs. But yet to the Adept shall be revealed such things in the end of this writing or treatise, as they have been hitherto ignorant of.

CHAP. V.

=Quæry=, Whether or no these most subtil Atoms of Gold are capable of performing any thing in Medicine, and of displaying their hidden Vertues like Vegetables, without any other unlocking of them.

For answer, I say no. For the Stomach is too weak to dissolve and get thence that efficacy as it doth from Vegetables, though it be thus reduced in a most tender and subtile substance. In vain therefore is it administred to the sick, because it passeth out again with the Excrements so as ’twas taken in, and that without any remarkable efficacy.

CHAP. VI.

=Quæry=, Whether or no the Stomach may not be so help’d as that it may be able to dissolve and consume Gold as well as Iron and Copper.

For answer I say, yes. And forasmuch as the most thin filings of Iron and Copper, being given any one to drink, are digested and consumed by the natural acidity of the Stomach, or are by dissolution there turned into Vitriol, which (said Vitriol) doth vehemently stir up the Body by Vomit, and by Stool (according to the quantity of the exhibited Metals) and killeth the Worms both in old and young folks, and casteth them forth, and coloureth the very Excrements as black as a Coal; hereby evidently demonstrating, that being dissolved and consumed by the Stomach, it hath brought out, together with it self; the slain Worms; Any body may easily conjecture that the Acidity of the Stomach was sufficiently strong to set upon the two aforesaid Metals, being of a Salt nature, and of an easie Solution, and to reduce them so far as to cause them to display their hidden Vertues. But now the Stomach is not endued with so strong an Acidity, as to be able to set upon and dissolve Gold and Silver, being Metals as ’twere void of Salt, and admitting no Solution there. Hereupon it usually happens, that they being used inwardly in Medicine, do come away with the Excrements in such form as they were administred in. Thence do the unskilfull conclude (but falsly) that there are no Vertues in Gold and Silver, because that being brought into a most subtile Powder, and administred to the sick, they are notwithstanding destitute of any kind of Vertues. The reason why they do not operate at all is, because the Acidity of the Stomach is not sufficient enough to work upon them, and to stir them up to operation. But being dissolved by Acid Spirits, viz. the Gold by Spirit of Salt, and the Silver by Spirit of Niter, they doe evidently shew their Vertues in Medicine, being inwardly taken, and do purge the Body no less than Copper and Iron doe, and do withall colour the Excrements black, and kill the Worms both in old and young: Neither indeed will any find a more present remedy for killing the Worms, which do ofttimes destroy many Infants and Children destitute of any kind of help, than the Vitriol of Gold and Silver, about which shall be written a peculiar Chapter anon.

But forasmuch as the dissolved Metals, but especially Gold and Silver, do by their ungratefull savour offend the Palate, and dye the Tongue and Lips of a black Colour; Men do abhor to use them, although they might be very helpfull in Medicine: But however these discommodities may be prevented, by rendring the said Metals acceptable to the Palate, and so ordering them as that they shall no more Colour the Lips, but evidently shew forth their Vertues, and perform great matters in Medicine. This now may be done divers ways, some whereof shall be here described and declared.

CHAP. VII.

By what means Gold may be brought to such a pass as that (being inwardly made use of in Medicine) it may display its virtues and be stirred up to operation by a guider (or leading Card as ’twere) added thereunto.

Gold being reduced by the way now spoken of into most tender (Atoms, may be stirred up divers ways, so as that being inwardly administred, it may manifest its virtues and that notably and efficaciously.

As first when such Salts are thereunto added as do corroborate the Stomach, and augment its acidity, so as to make it strong enough to work upon the tender Gold and dissolve it, and to turn it into Vitriol in the Stomach, in which case my Sal Mirabilis is very excellent, but yet other Salts are not to be despised, to each of which I give the honour due unto them.

Then farther, the same may be done when such Mineral Species are added to the said Golden Calx as do by their natural propriety expell by Sweat and Urine: For a Mineral Medicine, as soon as ever it begins its operation in the Body, whether by Sweat or by expulsion by Urine, doth also stir up the Gold to operate, so that it works too after the same manner as the Medicament adjoyned to it is wont to operate, just as ’tis usually wont to be in some kind of Fraternity or Consortship; If one begins to sing, to dance, to be enamoured with a Virgin, to brawl, or to play, he presently stirs up others to do the same, who would otherwise have abode still. Now as to the Minerals, amongst the many inciters there, Antimony obtaineth the first place, and doth stir up to operate with himself any such things as are thereunto adjoined, whether they be Gold or Silver, yea though they be dead. And so a Mineral being purgative, or Diuretick, being mixt with Gold, doth perform its operation much more safely and efficaciously than if it were alone and used per se, inwardly, without any addition of Gold thereunto. For the tender Gold is stirred up and driven as ’twere to Cooperate together with the operation of the Mineral Medicament, which otherwise, and without such an impulsion and incitement would have remained as dead, and void of any kind of operation, and so passed forth together with the Excrements.

CHAP. VIII.

A better way of making Gold and Silver living and efficacious.

Gold and Silver may be made living and efficacious after another and better way and manner, thus. If they be dissolved in suitable Waters, and made Spiritual, and so used in Medicine, for they are by this means fitted to operate and display their Vertues after their manner, and according to their preparation.

The manner of making such well opened and unlocked Golden Water, I taught some years since, and published it under the title of Aurum Potabile. For I then knew a way of reducing Gold into a white Water by some certain Medicinal Salts, and have it now by me at all times, as being better and far more excellent than that former Aurum Potabile, and may supply the place of an Universal Medicine; and that on this account, because it doth operate universally in all curable diseases, and doth withall excell all the other Medicaments that I know of in its wholsome operation, for it doth by little and little expell every obnoxious thing out of the whole body. I confess that the same things are performed by my Golden Panacæa, or my Purging Gold, and Diaphoretick Gold, but in some cases I prefer this white Aurum Potabile of mine, as I now prepare it, before them, for it hath an invisible and contrary or different operation from my Purging Gold, or Golden Panacæa, which do, for the most part, work visibly. And whereas I have formerly divulged those Medicaments in my Treatises, I will omit their superfluous description here, and onely add thus much, That these three Medicaments of mine, viz. the Golden Panacæa, my Diaphoretick Gold, and my white Aurum Potabile are so abundantly sufficient both for the preserving from, and curing of all diseases, that whosoever will onely use them, need not at all any other Medicaments.

But forasmuch as Men are delighted with variety, and that sometimes such or such a coloured Medicine, or such an Odour or Savour is far more acceptable, I have judged it worth while to add for the sake of the sick yet two or three excellent Medicines more, and such, as to the best of my knowledge, were as yet never divulged. ’Tis at every ones liberty to make use of such an one as best likes him, or now and then to try this Medicine or that, and so to make use of that which best pleaseth him.

The incomparable Paracelsus, the Monarch of Philosophers and Physicians, supposed, that these four Minerals, viz. Sulphur, Mercury, Antimony, and Vitriol, did prop up the whole Medicinal Art, like so many Capital Pillars, and that by them mought all things be prepared, as were necessarily requisite for any kind of cure. And indeed the thing it self (or the effect) sufficiently proves the truth of this opinion, and so doe those four Minerals themselves too, if they be but dissected, purged, and prepared according to Art, else they are of no worth, but doe more hurt than good, because if they be not duely prepared, they are not deprived of their Venenosity, and are not turned into wholsome Medicines. But as for such as are set to sale in our days in the Apothecaries shops, they are verily but of small moment. For the Antimony which (being turned into Glass) they sell, hath never as yet admitted of any separation of the good from the evil.

And as for Mercury, they turn him into a Sublimate, abounding with Venom, and likewise into a red Precipitate, both of which are sufficiently hazardous both in external and internal Medicinal uses; For the vulgar Mercury never desisteth from his malice, unless it be exalted by a safer and better preparation. It is sufficient (to say) that being prepared after the aforesaid usual ways, it ought to be wholly shunned, and so it will not create any danger.

As for Common Sulphur, although it be exalted into Flores, and those exceeding subtile too, such as are at this day in use, yet shews it no wonderfull matters; for there is not as yet made any separation of the pure part from the impure, neither is it thoroughly opened by Sublimation, or rendered subtile or fit, to operate upon the Body of Man; for as it was taken in, so it passeth out with the Excrements: For the Acidity of the Stomach cannot dissolve it; so far is it from yielding to the Stomach any efficacy, for a strong Aq. Fortis cannot dissolve it.

As for Vitriol, it yields the Workmen an austere or sowr Oil, and a sharp Spirit, little availing to Medicinal uses, this onely excepted, viz. the mixing it with cooling Syrups and Conserves, gives them a gratefull sowrishness; the which Spirit of Salt well rectified, would perform much better. Hence it comes to pass, that these four Minerals, according as they are at this day used, and sold by the Apothecaries, cannot be accounted for the four Pillars of the whole Body of Medicine, and possess that title, which Paracelsus exalteth them by, unless they are prepared after another manner than they have hitherto been.

As for Sulphur, I bring it to the highest purity by a due washing, and do by suitable and proper Salts turn the same, together with Gold, into a clear water, that so our Nature may assume it to it self, as is to be seen in my Aurum Potabile.

I draw from Antimony its purer part, and I implant it in exceedingly well prepared Gold, that it may make the Gold efficacious, witness my Purging Gold.

Instead of the common Vitriol, I use the Vitriol made of Gold, the which is wont to perform such effects in Medicine as the common Vitriol never will, as shall be taught by and by.

Instead of the common and poysonous Mercury, I make use of a Mercury prepared out of a good Metal, or artificially extracted by a certain Magnet from the beams of Sol and Lune, as shall be taught anon. And this Mercury is rightly called the Universal Mercury of the Philosophers, because being as yet an invisible thing, is extracted out of the Air, and made visible and palpable, and is the effector of wonderfull things in Medicine and Alchymy, as we shall hear anon.

But before I proceed to Vitriol and Mercury, I count it fit, first to set down a good Medicine prepared out of Silver by the help of Antimony, that so every body may know, that even Gold and Silver (how thick and compact soever they be) may, by the addition of other Medicinal Subjects, be quickned and stirred up, and be brought to such a pass as to emit their Vertues, as we have afore mentioned more at large. The preparation of this Medicine out of Silver and Antimony is as followeth.

CHAP. IX.

The manner of preparing a good Medicament out of Silver and Antimony.

In the first place prepare out of the Mineral or Oar of Antimony an Acetum by distillation, according to Art: Then take one part of the best Antimony, and two parts of the Calx of Silver; which being well washed, mix it with the Antimony, by grinding them very well together, that they may be changed into a grayish or somewhat a blackish Powder. Put this Powder into a small Glass, Cucurbit or little Retort, and pour thereupon so much of the Antimonial Vinegar as may serve to bring the said Powder into a thin Pultis or Pap. Put the Glass in Sand, and distill off the said Vinegar, this pouring on, and drawing off let be so often repeated untill the Antimony shall have lost its blackness, and the Silver its whiteness, and be both of them turned into a red Stone, like to Cinaber, which is usually done in the third or fourth Cohobation.

Note well, if such an errour should be committed as that your fire being too strong should when you draw off the Acetum melt the mass in the Glass, it would be rendred wholly uncapable of admitting or drinking up the Acetum, and then you must of necessity break the Glass and take out the mass and reduce it again into small Powder by grinding, and repeat the operations according to the aforesaid way. This Medicament being turned into a red Stone, and ground upon a Marble into a most subtile Powder, is called by me purging Lune, and may be made use of in all Diseases as a kind of Panacæa, (like as my purging Gold may be) with great fruit and good success. For this Medicine of Silver doth operate very gently, expelling all evil humours out of all the Members of the whole Body of Man, and this scarce any other Medicine will do save my golden Panacæa. For it leaveth no impurity in the Body, (but expels it) not onely by purgation, but also by Sweat and Urine. If you should chance to err and take too big a Dose, it will also cause vomiting, but especially with such as abounding with Choler are prone to Vomit. To Infants under four Weeks old may a Dose be given of about the bigness of a Rape Seed, and be mixt in a spoon with a little of its Mothers Milk, and so given them. It conserves them free from the invasion of the Epilepsie, and frees them. If you find that they are infected with the Small-pox or the like, within a years space, the Dose is to be augmented, and a fourth or eighth part of a grain may be administred to them, the which will bring out of the Infants all the impurities by Stool, and preserve the Face untouched. Those that are from one to two, or twelve years of age, and being troubled with the Worms, do fall into acute Feavers, (and hereby a great many perish destitute of all help) may have the Dose augmented if need be, and that as their age is, from ½ a grain to two grains, for so the Worms will be killed, and the Feaver sent packing. Nay farther, if the Feavers in Children, be they Boys or Girls, do not proceed from the Worms but from other causes, yet may so much of this Medicine be administred to them as may be requisite to purge and sweat them, and by this means will they be (without any hazard of their lives) restored to their former health. There can scarce be found a more profitable and more present remedy against the Plague and other Feavers in young men, middle aged men, and old men than my golden Panacæa or purging Gold, and this same purging Lune here described, the Dose is from one grain to five or six grains with reference to the age and Disease. Such a Dyet is to be observed as I have prescribed in the use of my Panacæa, viz. that the Sick (after the taking of this purging Silver) do abstain from Sleep and all kind of Food for three or four hours at least, and beware of the cold Air, and have an especial regard to keep a good Dyet. This Medicine of mine, together with my Panacæa Aurea (or golden universal Medicine) may be safely, and without any fear of danger made use of in the French Pox, Dropsie, Leprosie, Stone, Gout, and other such Diseases, whatever name they are called by; insomuch that men may (next their trust in God) safely confide therein. And besides by this Medicament may very many things be performed in metalline affairs, the discovering of which we shall at this time omit, contenting our selves with having shewn the things that appertains to the use of Medicine. Furthermore it is likewise notably efficacious in curing of external Wounds and Ulcers, provided it be discreetly administred inwardly, and the external defects of the body be kept sweet and clean. There will in a short time be much more benefit received therefrom, than from such a deal of Ointments and Emplaisters as are frequently used. Praise God and give him thanks for such great benefits.

CHAP. X.

The preparation of the Vitriol of Gold and its use in Medicine.

Dissolve Gold in some acid sulphureous Sal Mirabilis, and not alkalizated, viz. by the moist way, pass the solution through a Philter, and abstract the unprofitable Phlegm so far untill there appear a thin skin at the top, which appearing, set the remainder in the cold, and you shall get a green Stone like to an Emrald. That part of the Liquor which is not shot, evaporate again even so long till a skin appears, that so you may get the rest of your Vitriol: So all the Gold will together with the Sal Mirabilis shoot into a Vitriol, resembling the greenness of Grass, (and so green) as nature never produced the like. In this Smaragdine Table are found written (or engraven) many wonderfull things, which will neither be read nor understood by every body. I will hint some few things concerning it, and such as appertain to Medicine: And in the first place, what kind of Vitriol this ought to be, and what notes and marks it is to be distinguished by, (as thus) a little of it being rubbed with your thumb, on pure or cleansed Iron, doth guild it of a golden colour, whereas the common Vitriol makes the Iron look of a coppery colour. This is a sign of this golden Vitriol’s being prepared after a due manner, which said Vitriol will effect those things in Medicine which I am about to ascribe to it. Besides, it makes Copper and Brass shew of a golden colour and performs wonderfull things with Mercury, if digested with it, in the moist way, but for brevity sake I omit these things. For it grows like a little Tree, and sends forth golden Sprouts.

As touching its Medicinal Virtues such of them as I have found out, are here briefly described; without question there lie hid in it yet more and more excellent Virtues, which as yet are unknown unto me, but will come to light in process of time.

But the chief efficacy and virtue of this golden Vitriol as far as I know, doth consist in purging and bringing out all evil and noxious humours out of the whole body of Man, and withall in corroborating and strengthening him. And as to this office it outstrips all other Medicines whatsoever. Nay more, it performs its operation speedily, yea more speedily than any other purge doth. For as soon as ever it shall be taken into the body it doth presently begin to work, because the Salt is soluble, and therefore such bodies as are not opened, can’t at all compare with it, for they must necessarily lie in the Stomach at least half an hour, or a whole hour before they begin their operation. And because every common Vitriol is a capital enemy to all the Worms of the Belly, and the Feavers arising therefrom, wherewith a very many Infants both Boys and Girls do die, void of all kind of help, I do most highly commend this Vitriol of Gold to all such Fathers and Mothers of Families, whose Children are dear unto them, that they at all times have it in a readiness, to be made use of in cases of necessity. For verily I never found any better or certainer Remedy against the Worms than this very same, because it not onely kills them, but also casts them out, and doth by strengthening the Sick, take away all the Feavers both of old and young. It is also a most great secret in the Plague, in which Disease verily, a longer delay or abiding of a Medicine in the Body (without working) is hurtfull. Besides, it is not onely a certain and safe curative Medicine, but likewise a preservative too in the Plague, and in all acute and contageous Feavers, as well of young as old, the like to which is scarce, yea very rare to be found. For this Vitriol doth speedily and swiftly draw back from the heart every Poison, and every burning heat, and being drawn back from all the Members of the whole Body, doth drive it forth by all the Emunctories of the whole Body, but principally by Stool and Sweat. Furthermore, if the Disease require it, and the Patients strength permit it, it may be administred in a bigger Dose, and then ’twill provoke to Vomit, and powerfully expel Choler. It doth in the Lues Venerea shew it self most efficaciously virtuous, and powerfully casts out Tartarous Fluxes and acute humours out of all the whole Body: By which operation it likewise brings much help and comfort to such as are troubled with the Stone and Gout, it removes the Epilepsie both from young and old, and frees the Hydropical of the Water betwixt the Skin. And that I may comprise all as ’twere in one word, ’tis such an universal purge as that it roots out of the whole Body whatsoever is found to be hurtfull and offensive therein. It hath not its fellow as to Remedy the Feavers of Children whether proceeding from Worms or from a corrupted Stomach, the which kill such abundance of Infants of both Sexes, without any help left. Nor do I think that there can be found a better Remedy in the Plague, and in all other acute Feavers which usually kill Men suddenly, than this Vitriol of Gold, if it be but rightly made use of. The Dose is small, and is easily made pleasant to Childrens Palats, by putting a little Sugar thereunto, or some such like sweet things. To Infants newly born, you may give scarce an eighth part of a grain, against (or to prevent) the Epilepsie, or Convulsions. To such as are from one year old, to 10 or 12 years of age, the Dose may be one, two, or three grains, according as their age is, the which Dose may be augmented in such as are older, according as the age and condition of the Sick requires. Where the Disease is Worms, there the Dose must be so strong as not onely by well purging to kill them, but also to cast them forth when killed. For from those slain Worms, if they abide in the Bowels, other new Worms usually breed. I hope that by my thus revealing this Medicament, I shall so bring it to pass, as that for the time to come, so many Infants both Boys and Girls will not be destroyed by Feavers arising from Worms, but very many will be safely preserved from so immature a death.

But here, some or other may say or at least think within himself, what is the reason that I have such an especial regard to Infants and Children, and am so very solicitous of preserving them from an untimely end. I answer hereunto, that nothing is more necessary than to afford some comfortable due help to Infants, and poor innocent Babes, who do evil to none, and whose loss their Parents do sadly brook. For it is certain and without all kind of doubt, that (amongst Diseases) the Epilepsie or Convulsion is the first that sets upon new born Infants and sweeps them away. Then presently follows Measels, Small Pox, and such like, and these kill not a few. Then comes the Worms, and they cause Feavers which afflict them with a continual burning, whereby they lose all their Appetite to eating, and covet nothing but drink, and the Parents use no remedy to suppress them, being ignorant that such guests are lodged there, and do not perceive them when the poor sick Babes Bellies do not swell. But further, when by the swelling of their Bellies, they do know that they have the Worms, and though they desire to use some Remedies, yet can they hardly make their little ones to take them as being so averse to them. Nay more, though sometimes they do administer common Worm-feed, or some other Vegetable Powders good against the Worms, yet there’s scarce one in ten that is help’d, and the poor sick Children grow worse and worse: And at last when the Disease hath gotten such head as that the Parents see that death is at hand, then is the Physician sent for, who (if he knows the Disease to arise from Worms, and be furnished with a good Medicine) doth presently help the Sick, and free him of the Disease. But if he be destitute of a good Medicine, and attempts to refresh or cherish the Sick with his sweet Syrups, &c. he widely erreth, for by such kind of sweet Juices he gives Nutriment to the Worms. Neither doth it at all avail to put Linnen Cloaths, dipped in Rose water, to the Head, thereby to allay its burning heat, and to little purpose are the gentle purging drinks prescribed. For as soon as ever the Worms do perceive any thing given to the Sick, which is contrary to them, they presently hide themselves (or run to holes) and do wreath themselves into a kind of Ring, and pass out with the Excrements. But if they perceive any sweet thing which is pleasant to them to be given to the Sick, they do receive their nourishment thencefrom and remain alive. And if by some hap or other it doth so chance that one or more is hurried away with the Excrements, yet the rest of them remain unhurt, and the Disease is not taken away, but prevaileth more and more, and at last deprives the Sick of Life. He therefore that endeavoureth after the happy curing of such Feavers as arise by reason of Worms, must of necessity (in defect of this golden Vitriol) give his Patient such things to drink for three or four days as do cause a bitterness in the Stomach. And although bitter things are unpleasant to the Palate of poor Sick Infants, yet are they enemies to the Worms, and do kill them. Such bitter things therefore being drunk for three or four days, the Worms do sometimes in some Sick Children die the first or second day, but in other some ’tis the fourth day e’re they die.

Now then as concerning such bitter Medicaments, which I here write of, that they may not be bitter in the Mouth, but be made so in the Stomach, I say, that the Metals are such, and especially Iron, Copper, Gold and Silver, the which being dissolved do obtain a very bitter and ungratefull Savour. But the reason why Gold and Silver being taken into the body, when they are filed and ground most exceeding small, do not operate any thing at all, comes from thence, viz. because the Acidity of the Stomach is too weak to set upon them: And therefore ’tis necessary that they be first converted into Vitriols, if you would have them operative in the Stomach, as I have taught you concerning Gold. But forasmuch as every Body cannot be Masters of such a golden or silver Vitriol, it seemed expedient to me to reveal to the poor, a certain and never failing Secret, by the help whereof the Worms both in old People and young are killed.

It is not unknown to Physicians that every common Vitriol wherewith Dyers use to dye their black Colour, doth (being administred to young People) kill the Worms and cast them out too. But because of its unpleasant and odd tast ’tis a hard matter to make Children take it. But now if you do a little more accurately examine the properties of common Vitriol, you will find it to be nothing else but a mere acid Salt, by which Iron or Copper, or both together are dissolved in the Earth, by nature. If now we are so minded, we can also make a Vitriol in the Stomach, which will be equally as operative as that which is made by nature and taken in at the mouth, and ’tis done thus. If we give most small filings of Iron or Copper to little Infants in a due weight, these now may be easily administred unto them, as containing no ungratefull tast. For, being reduced into thin or curious filings, and being a metal easily admitting of Solution, as soon as ever it comes into the Stomach, the Acidity of the Stomach doth meet with it, by which ’tis easily dissolved, and turned into a Vitriol, and so endued with the very same operation as that is, which is prepared in the Earth by Nature.

But you are here to observe the difference that is betwixt the filings of Copper and Iron, and that is this, the Copper works strongly, and the Iron much milder. Besides the Copper makes the Stomach vomit, but the Iron causeth no Vomits, and doth very rarely disturb the Stomach, and when it doth, ’tis onely in this case, viz. when ’tis administred in too great a Dose. Therefore amongst all such Medicaments, Iron is the best, the safest, and the least cost, though to proud men it may appear sufficiently vile and base. Nor is it to be questioned but that the brethren of ignorance will entertain it with derision, and say; if Glauber knows no better remedy for the Worms than this, which consists of the gross filings of Iron, he had done a great deal better to have kept it onely to himself: And if Iron abounds with such Vertues there’s no reason for him so to praise his pretious Vitriol of Gold with such a deal of commendations. To this I answer, that my aim in teaching the preparation of the Vitriol of Gold is not directed for the Worms in Children so much. But I have added this remedy of Iron to the description I have made of the vertues of the golden Vitriol, to this end, that I may demonstrate it self also is so excellent a remedy against Worms, and for the removal of those Feavers as are caused by them. But because their cure can be more easily perfected (as we just now spake about the filings of Iron) ’tis worth the while to have regard to the way that is most compendious. He that pleaseth may administer of the Vitriol of Gold, but I commend Iron to such as are poor, for they may have that even every where. There is no Village so small but hath a Smith living in it, who can when your necessity requires supply you with some filings of Iron.

But that my mind may be fully understood, I judg it necessary yet more clearly to give you a Declaration of this thing, viz. in what manner and with what conveniency the filings of Iron may be administred to the sick Infants. And ’tis thus done. Whilst the Infants are unweaned, some Grains of the said filings from 2, to 6 or 8 Grains, may be mixt with a little Sugar and put into their mouths, and then presently give them suck, that so those filings may be suckt down together with the Milk into the Stomach. Do this three days together and the Worms will be destroyed, and the Feaver vanish. But if any body will make use of any other Vehicle than what is the Child’s ordinary food, he may do so if he please. But as for such as do not suck, but do drink out of a sucking Bottle according as the usual custom is, you may easily give it them, on this wise; Put a little into the Bottle and stop the hole of the Bottle with your finger, and so turn it upside down that the filings may slide down to the hole, and so let the Infant suck it down, and ’twill pass with the drink into the Stomach. To such Boys and Girls as are bigger, and have more understanding, it may be given easily and any way you please, onely telling them that they will be restored to their former health. To such as are 10 or 12 years old a quarter part, or an half of the weight which we usually call Quintlein [from 10 to 20 grains] may be given safely, for 3 or 4 days. But in the mean while let not the meats they use be of hard Concoction, but made of Pottage, Prunes, and such like mollifying and loosening things, which may help forward the operation of the Iron, and so the sick will become the sooner well. I could not refrain from highly commending to all tender Mothers that love their Children, this most safe and not at all costly Medicine against all the Feavers proceeding from Worms, which do kill so many poor little ones destitute of all kind of help. Let no body matter its vileness, but rather think with himself, that God hath also endowed vile and contemptible things with great vertues. Verily this Cure, and thus taking away the Worms, and the Diseases arising therefrom, is strongly founded on natural reasons, or arguments. For seeing that the common Vitriol is a Poyson to Worms, but because of its bitter and nauseous tast ’tis exceeding unpleasant to the Palate, they do very well, that substitute Iron as being void of all Savour, in the room of the common Vitriol, that so being given to their Children it may be converted to Vitriol in their Stomachs, and so kill and drive out the Worms. I my self have tryed many experiments about the Cure of the Worms in my Children, but never found any thing safer and better than contemptible Iron.

A Story of a Child that had Worms.

I will tell you an instructing Story, concerning a great and eminent man’s Child in such a Disease proceeding from the Worms, in which my self was concerned. A certain rich man did on a time consult with me, (or ask my advise) about this Child’s Disease. I gave him as much filing of Iron as was sufficient for one Dose, for his Child to drink. It seemed an absurd thing to the good man, to give an Infant filings of Iron, upon this conceit he omitted to use it, and having called two Physicians he shews them the filings, and askt them whether they would advise him to administer it to his Infant. They earnestly disswaded him from using it, saying that if he used it his Child would be killed, and that it was a Medicine onely fit for curing of Horses, and that they would prescribe a far safer and better one. They said there was no danger in the Child of Worms, and therefore they prescribed it a cooling and purging Syrup, thereby to take away the Feaver, and they also added confections of Pearls, with other cooling Waters. Death despised these kind of Potions, and snatcht away the Infant: The Child being dead, there crept out of his mouth great Worms, and clearly testified to the Parents their unseasonable rejecting my advise, haply because the Medicine I prescribed was not costly, but prepared out of a vile Subject. But it repented the Parents too late: The Mother coming afterwards into the House of a certain Neighbour, gave that filings which I had delivered them, unto an Infant troubled with a Feaver and the Worms, who upon the taking of that one dose onely became better, and by little and little returned to its former state of health, I was willing to set down this history to the end that I might demonstrate, that vile and abject things are many times capable of performing more than Pearls and precious Stones can.

And so I conclude this so very necessary a discourse concerning Worms, and the Feavers arising from them, whereby great multitudes of poor Infants are destroyed. I hope that no body will take it amiss that I have made so long a discourse concerning Worms. For I judged it necessary to shew the cause from whence so many little ones do dye in the flower of their Age. He that refuseth to believe what I say, let him try the thing by his own loss.

CHAP. XI.

Of Mercury and its excellent Vertues, both Medicinal and Chymical, I mean not the common and well known Mercury, but the Mercury of the Philosophers, the which is extracted by the Vulgar and well known Gold and Silver, (but they are to be first rendered Magnetical) out of the Beams of the superiour Sun and Moon, by the help and assistance of the Air.

It is well known to those that have looked over the manifold Writings which are extant at this day, how many and how great searches have been made, and how various and many opinions there have been abroad for many Ages, concerning the Philosophers Mercury; as many men so many minds, one man concludes with himself to prepare it out of such a matter, another out of such a thing, and ’tis hereby come to such a pass as that, there’s no more faith left for any such Mercury, and ’tis lookt on as if there were no such thing in nature, nor is at present any where extant: Because so many thousands of men have been occupied in the search thereof, and so most exceedingly small a number have been masters thereof.

Others have opinionated, that the most pure substance is to be extracted out of Gold and Silver, but not in the form of a running Mercury, but in a watery form, and to be coagulated and fixed by the help of the Fire into a medicinal Stone.

Othersome have perswaded themselves that Gold and Silver being ripe and fixt, are no ways fit for so great a work, but ’tis rather to be sought for in such Subjects as never assumed to themselves any shape, but do as yet lie hidden in that great and universal Chaos the Air, because they saw that the life of all things lay hidden in the Air, and that out of it every Creature of God doth daily and without inter mission attract it unto it self after a magnetical manner, both for its own life and augmentation, and that it is so too with the seeds, abundance of them (and they most different sorts too) being sown in the same Earth, do each of them (according as its nature and property is) acquire to it self both life and augmentation hencefrom, viz. the Air.

So likewise may it be brought to pass, that even the Metals may according to their nature and propriety extract their encrease out of the Earth or Air, knew we but how to get the true Seed, or true Magnet which might get out that augmentation. For why should not God have as well given a Seed to these his Creatures for their encreasing, as well as to the other Creatures? So then there are very many sundry Opinions sprung up, concerning the Mercury of the Philosophers, and very many men have to their uttermost searched after it, yet but a very few have obtained the same. Though it be thus, yet the fault is not to be imputed either to Nature or Art, but to the searcher after it, because he errs and seeks not in the due place. Verily I did very many years ago exceeding studiously apply my self to the search of such a spiritual and Gold and Silver attracting Magnet, but I could not hitherto attain to the true Scope, until I at length by chance found that a true living and running Mercury might, by the benefit of Art, without any Addition of Mercurial things, be extracted out of the fugacious and imperfect Metals, such as are Lead, Tin, Bizmuth, Zink, and Antimony. And although I had read many Philosophers affirming this thing, yet did I always doubt of the same, and indeed not without cause; for in my youthfull days, serving a man of great note in Chymical Labours, I tried in two years space two hundred ways of making the Mercury of Saturn, and not so much as one of them succeeded. Now my said Master was stirred up to the search of this Saturnine Mercury upon this occasion as follows. He had some familiarity with many noble Personages that were also addicted to the study of Alchimy: One of them knew how to make running Mercury out of Lead, and to turn it into the best Gold, and he sent unto my Master one lot or somewhat better of that said Mercury, together with the way of turning it and fixing it into Gold. We set about the work and it succeeded to our desires, and yielded us as much Gold as there was Mercury sent us. This hoped for success did so edge on my Master, that he could not rest till he had obtained from him that knew it, the manner of making this Saturnine Spirit. But as often as ever we tried the operation according to the way prescribed us, both our hopes and labour were in vain. And then my said Master readily granted, that we could not effect it. Hereupon it was that he sought all abroad with the greatest diligence, and had got such abundance of processes and operations, that two years did scarce suffice me to try them all; though there was not so much as one amongst them all that answered our wishes, but all our Labours were in vain. Upon this score, I could believe neither Basilius or Paracelsus when I read in them, that Gold and Silver might be resolved into true and running Mercury; seeing that the bare turning of unripe Lead into Mercury, did cost me and others so great Labour and Pains, and yet we could not obtain it neither. Whereupon I fell into this opinion, that the Philosophers pointed at some other thing, by their running Mercury: And I did so long adhere to this opinion of mine, untill I chanced to light on the making of a running Mercury out of Lead, and I have several times repeated the operation with the same success.

I have likewise revealed it to others, who have also done the same, but onely in small quantities hitherto. But some of them have bestowed much pains about it, and to prepare it in a greater quantity; and that principally, because ’tis certainly manifest that no small benefit lies herein hidden. Nay if it were no otherwise profitable than barely thus, that it may be turned into Gold, and of this I am certain, (’twere worth while.) For if the said Mercury be but rubbed upon a piece of Gold, it makes it white, and being then put upon the Coals, it separates indeed from it, but yet leaves it tinged of a higher and deeper Colour. If this Labour be ought repeated, the Gold will become weightier. And hence may easily be conjectured, that if it were adjoyned to a pure Golden Calx, it would in a short space of time easily pass into good Gold. Neither is there any doubt, but that if any one did but know the manner of rightly handling such a Mercury, he would obtain some notable thing out of it, because all the Philosophers do in their Writings promise so much good of Saturn. They generally affirm that Lead is (inwardly) far beyond Gold. How many Philosophers are there that reach the preparation of the universal Work from thence? See the Universal Work of Isaac Holland, Paracelsus his Heaven of Philosophers, The great and small Countryman, &c. Many do expresly write, that all things which the Philosophers do seek for, are to be found in Lead; Hereupon they called it Leaprous Gold. And some Philosophers do write, that in Mercury are all things that are sought for, haply they mean not the Common, but such an one as is drawn out of Metals. But we’ll even let pass this Mercury of Saturn, and see whether or no we cannot find a better Mercury, and such a one as is of greater moment. In the mean time the said Mercury of Saturn will fly about, and bring good news to the Lovers of Truth, viz. that GLAUBER is now in the way, to triumph, by the help of God, over all his Enemies.

We will therefore go on to search out, whether or no there is not another and better running Mercury than that to be found, which comes out of Lead. When I did somewhat more accurately search into Nature’s secrets, I clearly saw, that all things which live and doe in growing take an encrease, do proceed or come forth by the Sun’s operation, insomuch that such fruits as are nearer hereunto are the more excellent, and by how much the farther off any are from it, by so much the vilder be they. As for example in Wine; by how much the nearer it is to the Sun, so much the nobler is it; and by how much the farther it is from it, so much the vilder is it.

The same may be observed in the generation of Metals, viz. that in the hotter regions there is a greater quantity of Gold, and of Silver, than in the colder Countries. This is well known, and out of all dispute: So then when I saw that the hot beams of the Sun, together with the cold and refreshing light of the Moon, did not onely ripen Gold, but also those excellent Wines, and the best tasted Fruits, yea and the most contemptible Herbs, and that it gave to all things their most acceptable Savour; well did I conclude, that if a convenient Matrix, or suitable Magnet were exposed to the hot Sun-beams, and to the cold light of the Moon, that might day and night receive their Operations; It could not possibly be, but that the Seeds of those (viz. of Sol and Lune) insinuating themselves into such a Magnet, will pass into most excellent Fruit, and obtain a perfect maturation. I did once make trial to see whether it would be so or no, and having artificially prepared Gold and Silver, opened them, and brought them to a Magnetical attractive vertue; and being well mixed, I exposed them to the Sun and Moon, to see and try what would proceed thencefrom. Then afterwards, supposing them to have stood long enough at the Sun and Moon, I put them into a small Glass Retort, and placed it in Sand, and separated (by distillation) all the moisture from the Golden and Silver Magnet, that it had attracted from the Air. I got indeed a sweet Water, but yet not without Vertues. But having administred a stronger fire to this Magnet, I drew therefrom an astringent Liquor, resembling a golden yellow Colour, and like to Gold. I again exposed the said dried Magnet to the beams of the Sun and Moon, that it might by them be impregnated, and that I might see whether or no a Second, and more Births would be produced, answering in all respects to the former. I doe not doubt of them, I confess but that they will be of a like property and nature as their Father and Mother are, or indeed be more fair and excellent than they be: For that first-begotten off spring brought with it self into the World a far more excellent fairness than its Father had.

Farther, bringing this Birth of Sol and Lune to a more accurate trial, that so I might find out its vertues and efficacy, I first of all perceived, that there lay hidden therein (though as yet so Volatile) a Medicine of great moment. And dealing with it upon a certain time, and putting a little of it by chance upon Gold, I found that it made the Gold white; and rubbing the said Liquor many times upon the Gold, it did at length produce (or show forth) the live Mercury that lay hidden therein, which said Mercury thus living and visible, I extracted out of this same Liquor; but it is better not to vivifie it, but to take it as ’tis born, and so fix it and make it constant. And now, I suppose, that such a Mercury as is extracted out of the Air, by Gold and Silver, being not so much corporeal as spiritual, is to be accounted of as the true Mercury of the Philosophers.

But if now any will object and say, that this Mercury doth not proceed forth from the Air, or that it is not extracted out of the beams of Sol or Lune by the Magnetick Gold and Silver; such a one may even say what he pleaseth, but in the mean time he will not get the things he fisheth for. Besides, I do not matter it so much, viz. whence it ariseth, provided I can obtain the same; If it did proceed out of the Gold and Silver, it were not therefore to be rejected, but it would be altogether better than that which is made out of gross Lead, nay haply it might become a Tincture, did but any one know how rightly to handle it.

It is a usual Proverb, that the Apple falls not far from the Tree, and each thing follows the Seeds of its proper and peculiar nature. By how much the nobler the Tree is, by so much the more worthy is the Wood thereof. The younger sort sing over the same Song as the old ones doe. Now these Proverbs do declare, that the Fruits are so much the more excellent, by how much a better nature the Tree is of, and this is a sure rule: And therefore it necessarily follows, that such a Mercury as is drawn by Gold and Silver out of the Air, or doth proceed barely from Gold and Silver must needs be far better than that which hath its rise from Lead: And herein I acquiesce. Let every one take from thence what best likes him, I was willing to leave to such as come after me, those things which I met withall of so great moment.

And as concerning the Medicinal Vertues of this Golden Mercury, I doe give this caution about it, that if it be used as it came over at first in the distillation in Medicine, because ’tis as yet immature, and but newly born, it may work too strongly upon the Body of Man. It is therefore better that it be fixed with some corporal well-opened Gold, and so ’twill effect those things which a Universal Medicine is onely able to perform. I confess that hitherto I have not brought it to any constancy or fixity, because I have not had time of rightly handling it: In the mean while there are others that will set about this labour, and will in due time manifest more things concerning it. Let every one be content therefore with this present discovery, viz. that a truely live and running Mercury may be extracted, not onely out of the soft and volatile Metals, and consequently unripe ones, but also out of the ripe Metals. And seeing that most Men doubt much of the truth of such a thing, I could not omit the affirmation of the same, as being a most true thing: He that listeth may make trial of the same. ’Tis enough for me to have shown you the way. Let others likewise publish something, that so the truth which hath been so long supprest hitherto, may at length spring forth out of the darkness into light.

And now, at last, let’s come to treat of Wine, and examine what an harmony and familiarity there is in it with Gold and Man.

CHAP. XII.

Sheweth how great harmony, familiarity, and love, there is in Wine, with Mankind and Gold.

It is evident, even from the Writings of all the Philosophers, that Wine and Gold is a wholsome remedy for Mankind, but yet not in such a gross state, and without any preparation, as they come forth out of the Earth, but they are to be destroyed, and their most pure parts to be extracted, and again conjoyned. To obtain this knack, there have been used many Menstruums, and one more excellent than another. The common Spirit of Wine hath no familiarity at all with Gold, because of its unripe and combustible Sulphur, from which Gold is wholly averse, as being its enemy. This thing I have in several places of my Writings made mention of, and have also taught it in this very Treatise, that Gold being dissolved in Aq. Regia, and precipitated with the Water of Tartar, yields most curious fine Atoms, which cannot be done any other kind of way. For the common gross Wine, and the common sulphureous and unripe Tartar are enemies to the Gold, the which is evidently manifest by this preparation of the most subtile Calx of Gold, caused by the pouring of the Water of Tartar thereunto, whereby ’tis precipitated unto the bottom.

The certainty of the truth of this thing may be thus tried, if a little Gold being dissolved in Aq. Regis be put into a glass full of Rhenish, or any other sharpish Wine: The Gold will be presently precipitated, by the Tartar which is in the Wine, into a tender and shining Powder, but it will not in a moment of time settle to the bottom, but by little and little. And yet if you put the Wine in a Vessel over a fire of Coals, and boil it, then will it be speedily precipitated. From whence ’tis evidently apparent, that Wine being as yet not at all separated from its impurities, doth as it were differ from Gold, with a deadly hatred, and yet carries hidden in its bowels a substance most friendly to the Gold, the which will, in the end, manifest it self so to be, when the more gross parts are separated from the more subtile.

Basilius teacheth its preparation by a peculiar proper instrument, wherein (as I judge) the Spirit of Wine is to be kindled and burnt, that so by the burning up of the Sulphureity, the Mercurial Salt may be separated and caught in a cold Receiver. And with this very Salt (saith he) may a Tincture be extracted out of Gold, which seems very probable to be so, if one could but get or catch that said Mercurial Salt. Many indeed have attempted this labour, but perhaps not a man hath found an answer to his expectation, where the defect lies, God knows.

Others have mixed Gold with Alkalies, and have taught the extracting of a Tincture by an Alkalizated Spirit of Wine, which way, though they may doe somewhat, yet it is not the genuine way.

Also some have by distillation gotten a certain fiery Spirit out of Tartar, and therewith endeavoured to conquer Gold. Here indeed is an appearance of some kind of possibility, but yet this Spirit is not to be attempted for that, which unlocketh all the bowels of the Gold; and that for this reason, because it doth as yet abound with combustible Sulphur, to which Gold is a bitter enemy. But now if you would duely joyn Gold with Wine, then must all the combustible Sulphur (of the Wine) be first separated from its Mercurial part, and the Mercury of the Wine is to be brought by distillation into a notable fiery Spirit; if this be not done, there will be no great matters effected with it.

CHAP. XIII.

By what means such a Spirit of Wine as doth associate it self to the Gold may be prepared.

Without doubt many such as perceive that there is a possibility of preparing such a Spirit will be most vehemently desirous to know the operation, how ’tis to be done. But it is even a wickedness to cast such a great Secret before the unworthy and impure Swine. It therefore will be sufficient to shew both that it may be done, and after what manner; the rest to be left to God.

But that the studious Artist may not be wholly affrighted or kept back, I will here declare, so much as may be sufficient to any one that is versed in the Labours of the Fire, for the acquisition of so great a Spirit: But yet with this proviso, that he make use of Patience in his operation, for this work is not to be dispatched in a day, like as that labour which in one days distillation affords a Spirit out of the Lees of Wine, or out of Tartar. No! But the manner of the work is thus:

Take white or red Tartar (for both of them being well mundified, are as good one as the other) dissolve it in Water, and separate all its gross Sulphur by a certain precipitating matter. This impurity abiding in the Water, is to be separated from the precipitated Tartar, by pouring out the Water, the which (Tartar) remains in the bottom like a snowy Sand, and is to be well purged by reiterated washings with Water, so long untill (all the impurities being well separated) the Powder it self becomes like to the white Snow. Now although that this Tartar be most exceeding white, yet doth it contain as yet many Sulphureous Fæces; which being black, do never suffer themselves to be separated by any Solutions and Coagulations, but it is necessary that they be precipitated by a certain precipitating matter. Therefore let that Tartar be again dissolved in pure Water, and be precipitated, the which Solutions and Precipitations let be so often and so long repeated, untill there appear no more black Fæces. This most pure and most acceptable Tartar melteth in the mouth, and doth almost in the manner of other Salts easily admit of Solution in cold water. Being brought to this pass, it is rendred fit to be dealt withall in the following manner.

Dissolve some pounds of this pure Tartar in cold water, so as to make it sufficiently acid. Put this Solution in some warm place, or rather in Horse-dung, or in a warm Balneo, that the Tartar may begin to putrefie and lost its acidity, and get a kind of sweetishness, which before it will come to be, there is required the time of some months. After it hath thus putrefied, and lost its acidity, all the unprofitable Water is to be evaporated by a Balneum, untill it become a thick and black Juice like Honey; the which being set in the Glass in Sand, and being urged with a stronger fire than was made in the Balneo, will yield a fiery Spirit, and such an one as will mix it self with Gold dissolved in Spirit of Salt, and will separate the purer parts by digestion, and draw them to it self, from the more gross parts, and so will perform its office in Medicine even to most high admiration. For any one may easily conjecture that the most pure parts of Wine, Salt, and Gold will operate no evil effect.

What it will perform in Metalline affairs, I doe not as yet know; But, without question, if it be rightly administred, and duely made use of, it will play its part very notably.

This operation before set down, seems easie to be done, if barely looked on outwardly, but there’s more labour and trouble in it than one would imagine. Such as have not the gift of patience, and knows not what belongs to patient working, may forbear this labour. For the putrefaction proceeds on very slowly, and there is required the knowledge of a matter precipitating Tartar, without which it will never suffer it self to be precipitated and purged, ’tis an hard thing to find, but he that knows it, it renders him all his labour facile and easie. Any impure Tartar, whether it be white or red, may be so washed in one or two hours space, and so purged, that (losing nothing save its Fæces) it will become most white, and much more apt for many operations. But my time will not admit of treating farther of these affairs, it may (God willing) be done afterwards in another place.

However, thus much I will yet add more; That if Spirit of Wine brought to the highest purity, so as to retain no filthy savour or odour, be in a due quantity conjoyned by the help of common Water with this excellently well depurated Tartar, there will result from them two a drink of a most excellent savour, like to natural Wine, and may be used instead of wholsome Wine. This would be a most profitable thing for those that travel, had they but that Spirit of Wine, and that so excellently well prepared Tartar. For there is Water to be had in all places, and so they may at all times and every where make themselves good Wine, yea so good and so strong as they please, according as they add more or less of that Spirit and Tartar.

N. B. This Art would be very profitable for the cold Countries, in which Countries, in the want of Spirit of Wine, because no Wine grows there, the Spirit of Corn will perform the same. The chiefest knack is, to be furnished with that Tartar, which by an easie Solution enters into (or is dissolved in) the Water. But this is a business of a greater moment than to be divulged. I have already opened to some the manner of preparing such a Tartar, who make it in plenty, and so any one may easily get from them as much as they shall need.

Besides the use of that kind of Tartar, conduceth to the accomplishing of many other things, but not to be spoken of, lest it should prove a detriment to such as know it. But I doe here truely and sincerely affirm, that whosoever he be that can without wast and cost so prepare the common vulgar Tartar, he will be hereby able to get his food and rayment, and other necessaries for life, wheresoever and in what Country soever he shall abide. This thing will in process of time have a farther progress, and many will by the benefit thereof live more happily, and perform things incredible. I have made a beginning, and the Mice shall never gnaw off what I have here written, but contrarily my Successors shall enjoy the same to God’s glory, even to the Worlds end, and will in the first place thank God, and next him, me, as being the Authour and Revealer of the same. I could reveal many most profitable things that might be done by such a Tartar, were it not for injuring such as get their living by it, and which for certain causes are not at present to be mentioned. I have said enough to Wise men, and as for deriders and mockers, I have said too much, for they will say all are Lies, because they know not how to doe thus.

As to what appertains to the use of this here described Liquor, conjoyned of Gold, Tartar, and Salt, it may serve instead of Aurum Potabile, in all Sicknesses, and may be profitably administred, in corroborating the vital Spirits; for it doth not discover its Vertues by a remarkable and visible operation, but it strengthens the Body, and doth very gently drive out Urine and Sweat, and seldom is it that it provokes to stool, unless it be given in a strong Dose. The Dose is from one, two, three, six, nine Drops, even to a Scruple, according as the Sick is, in Water, Wine, or Ale, or other Liquors, in a Morning upon a fasting Stomach, and at Evening after Supper, for some days together. It keeps the Body open, and strengthens the Brain, and all the Members. But principally (before the use of this Liquor) the Body be well purged with good purging Remedies, such as are my purging Gold, and purging Lune, because then this Medicine of the said Golden Liquor operates far better, and more profitably. In using it, you are to observe whether or no the Excrements become black, if not, the Dose is so long to be augmented or continued untill the Excrements that come away be of a black Colour. Moreover, the Disease decreasing, the Dose is to be lessened by little and little, according as necessity or the disease requires.

These things I thought good, at this time, to publish in the Fourth Part of my Spagyrical Pharmacopœa. I entreat that every one would take in good part these few Medicinal Secrets, but of very wide and large extent. And, God willing, my Third Century will shortly come abroad and present you with a Manifestation of more excellent Medicines, and other profitable Secrets.

The End of the Fourth Part.

THE FIFTH PART OF THE Spagyrical Dispensatory.

Discoursing of the true Universal Medicine, and of those most Eminent Arcana’s, as well Universal as Particular, which are hitherto unknown unto the World; by the help of which unheard-of and almost incredible Operations may be effected, not onely in Medicine, but also in Alchymy. Proposed by way of Question and Answer.

Question 1.

Whether or no it is a thing possible in nature for such a Tincture, or so Universal a Medicament to be prepared, as by the help of which, both the Bodies of Men and Metals may be promoted unto an higher, better, and more noble Degree or Essence?

Answer.

It is not at all to be doubted of, for, as well the Authority of so many and so great Men (who confess by their Writings which they have published that they have made the same) as daily experience demonstrates the same to be a truth, void of any doubt.

Question 2.

If those things which so many illuminated Philosophers have written of this Universal Medicine be true; how comes it to pass, that though almost the whole World search after the same, yet scarce one of so many thousands is master of the same, and that the greatest part of the inquisitors after it, wast their Estates in the search to no purpose?

Answer.

The Art is not to be blamed, because of the fruitless endeavours of so very many men that so greedily gape after so great a treasure; but the fault is to be imputed to their own selves, for they are hereto driven and stirred up by their insatiable covetousness and unjust intentions, to make their search after so divine a gift, and their design is to scrape up to themselves, by the help thereof, great Riches and Honours, little thinking that God always hath and still doth bestow his gifts upon such as are upright and sincere, and who doe not onely daily pray unto him for the same, but do also search after them with uncessant Labours. This the Apostle himself doth witness in express words, saying, It is not of him that wills, nor of him that runs, but of God that shews mercy. And yet the extreamly blinded World believes it not, nor proposeth unto it self any other Scope than the scraping together of Gold and Silver right or wrong, and fain would as it were wrest this so great a treasure out of the hands of God; and having gotten it, add fewel to their malice, pride, and impiety; And so by this means, more nearly approach (even in this life) to the Devil the Father of all wickedness, and be at last plainly like him. And this now is the primary and principal cause, why so very many as are busied about the search of so great a treasure, do lose both their labour and expence.

Question 3.

But are there no other impediments that present themselves, and which may be an hindrance and bar even against pious men too, and such as lead a blameless life before God and Man, whereby they cannot have admission to the knowledge of so great a Medicament?

Answer.

Yes verily, there are exceeding many, or almost innumerable impediments that lie in the way, and shut up the passage even against the approaches of pious men to so great a work, though they attempt the same too with a good intention, and do sue unto God by their daily prayers, and make their search with a most diligent meditation, and continual Labours thereabout.

Question 4.

What are those impediments, I pray?

Answer.

To reckon up all those impediments apart, and to set down each of them so clearly as for every one to understand and apprehend the same, cannot at present be done; neither is it necessary to mention all, for it would not onely amount to a great Volume, but would also be a burthen to the Reader, and be rather an hindrance than an imitation and encouragement unto him concerning the attainment of the knowledge of so great a work.

But yet that I may satisfie in some sort, the desires of some or other, I will recount some of the chiefest of those impediments, by the knowledge of which, every one may know the reasons that are wont to stave off even pious men from so great a Secret.

N. B. First of all therefore, there are a many that have not means necessary or requisite to begin and perfect the Work withall, though they have a good Judgment, and are inflamed with an ardent desire of searching after nature and its miraculous effects, and doe not at all fear, nor are discouraged at the hard labours that are necessarily requisite to Chymical Operations. Such men therefore as these are (being stirr’d up by a singular candour and sincerity of mind to a love of honesty) doe not thrust themselves forward after the manner of impious and deceitfull Impostors and slanderous Vagrants that thirst after nothing but Gold, and pretend to some greedy Miser, that they will teach him the making of the Philosopher’s Stone (the knowledge of which themselves are clearly destitute of.) No! but they even loath such vain acquaintance, and disdain that despicable name of Gold makers, and content themselves rather to set at home, and enjoy those few things which God hath vouchsafed to bestow upon them, than to turn Parasytes, and live in the Courts of Princes and great Men, where they must strive by a Fox-like subtilty to please every one, and to bow the head to each shoulder, and to scrape with his feet. This now is the first impediment, which keeps off not a few good Men from the possession of so great a Secret.

Besides, there are not a few of this sort, that briefly and cursorily running over the Writings of the Philosophers without any serious meditation upon the thing they read, or without understanding of the same, do think themselves masters of a great deal of Wisedom, and firmly perswade themselves, that if they have a little smatch of Learning, and have but the knowledge of a Tongue or two, and have but by some Anagrams pleasantly tingling in the Ears of some great Men, sooth’d their minds a little, and wip’d them of some of their Silver, the finding out of so great a mystery cannot possibly escape their profound Scholarship, but they must needs catch it. But yet (by their leave) they are quite out, and full well are they known unto God, who with-holds from those proud deriders, and envious contemners of the truth, his benediction, and leaves them wallowing in their courtly pastimes so long, untill at length (after their turning and applying themselves from one foolish deceived man to another, and so on) they doe themselves lay open their own gross ignorance and most filthy shifts, which they have wrapt over with such a detestable babling, and by the fruitlesness of the event shew that their large promises of golden Mountains are most vain and idle. And hereupon their hopes of having the Philosopher’s Stone (which they seek for meerly to advance their pride, and the more easily to suppress the truth) vanishing away with the smoak, they lose all their credit and their good report, and can find no more such credulous persons that will suffer themselves to be soothed by their most vain promises. And this is another kind of those that bestow their labour in vain about this so great a work, who doe thereby add a great load to their wickedness, by wasting other mens goods, and deceiving the too credulous, and ruining others as well as themselves. There are yet a third kind of erroneous searchers, and who deceive themselves with their vain labour, and they are such as being a little too credulous and simple when they have lighted upon some of the Philosophers Writings, and read what vast treasures are to be gotten by Chymical Labours, doe presently feel an itching desire after Gold, and being inflamed with the covetous desire of such hungry treasures, doe apply themselves with unwashen hands (as we may so say) to the reading of the same, and then follow the bare letter in their operations. From whence it comes to pass, that (all things being obscure and dark to them, being ignorant and unskilfull, and the light of nature not shining upon them) they wander from the right path, and immerse themselves in the fruitless attempts of vain Labours. Some there are that have indeed some kind of knowledge of managing the Fire, and who doe very diligently read over the Writings of the Philosophers, but yet are quite confounded by their reading them, seeing that they cannot find out the true Fire, and true matter of the Stone, which the Philosophers have so obscurely and so variously written of. For some of them teach the making of the Stone out of fixt Gold and Silver, and not out of the other immature and volatile Minerals, because what a Man sowes, that he reaps; others tell us the quite contrary, and say that there cannot be any better thing made of fixt Gold and Silver, seeing they are already brought by nature unto that perfection as not to be reduceable into their first matter, out of which (said first matter) they affirm that their Universal Medicine is to be made, and not of fixt Gold and Silver: And therefore rejecting fixt Gold and Silver, they say that the first Entities (of the said Sol and Lune) being yet Volatile, are the true first matter of the Philosophers Stone, because they are as yet immature (as they phrase it) and tender, and fit for the making of those things which we are desirous to accomplish, which (they tell us) cannot be possibly made out of those two fixed bodies. And to help forward yet more confusion, the multiplicity and variety of names, which the matter of the Philosophers is stiled, is no mean impediment to the understanding. One bids us seek it in Vitriol, another in Mercury, some in Saturn, others in Magnesia: And thus is that matter deciphered by various and innumerable names, insomuch that it is impossible but that he who is ignorant, and not well versed in these affairs should be hurried into various doubts and perplexities, being clearly ignorant whether or no the Philosophers mean the common Vitriol, or a Vitriol extracted out of the fixed Metals, especially seeing they too and agen affirm, that their Vitriol Mercury and Saturn are not those vulgar Metals of Gold, Quicksilver, and Lead. Who therefore I pray could be so wise and prudent as to rid himself out of the so many confused and intricate windings of this Labyrinth? Even hence it is that the most learned and diligent searchers have been wound into so many erroneous Labours, nor could by any means get clear of those hedg’d up turnings.

Nay yet more, the inconstancy of such as labour is no small impediment, who (should they have the matter) would not perfect the same by reason of their fickle inconstantness. For if the Stone does not presently come forth, and make them masters of what they desire, away they throw their Books and tread upon them, and load the Authours with curses and imprecations, accusing them of wicked deceit, in that they have not written clear enough for every one to understand so great an Art at the very first dash, and to become a master of such a notable treasure without any labour at all.

You shall likewise meet with some that are so very wise as that it seems no ways likely unto them, that so divine a gift can be prepared out of so vile abject, and contemptible things, whenas though (by their leave) every good thing (for the most part) is wont to be abject and mean, and not precious, witness Sandivow, who tells us that he had declared the whole Work to not a few, even from the beginning to the end, but (by reason of the meanness of the same) they judged it to be but of small moment, believing that no good could possibly proceed thencefrom.

Besides too, it oft times happens that even many of those who by their reading and diligent scrutiny have attained the knowledge of the true matter, are notwithstanding that ignorant of the true Fire that gives Tincture unto that true matter, and therefore cannot be masters of their wishes and desires. Infinite is the number of these and such like obstacles which impead, and retard the desirous searchers after so great a Work. For many there be that seek, but few are they that find.

Question 5.

Whether or no the Philosophers do so much differ amongst each other, as that one hath prepared that Universal Medicament of this matter, and another of that?

Answer.

Yea, verily they seem much to differ amongst themselves, nor onely as to the external Letter, but their Opinions also that concern the very matter it self are very various and discrepant, but yet as to the Basis and Fundamentals of the truth, there they are of one mind, though one hath prepared his universal Medicament of one matter, and another of another matter, and have each (after the finishing of their Work) described the operation agreeable to their own way of proceeding.

Question 6.

Whether or no there are more universal matters than one, out of which the universal Tincture is prepared?

Answer.

As far forth as we can gather from the Writings, both of the Ancient and Modern Philosophers, they have not onely used divers matters, but also different ways of operation, in the preparing of their Tinctures: But the Tincture being acquired, each had an universal Medicine, and was therewithall content, though (I confess) one Medicine was more virtuous and efficacious than another.

Question 7.

Which of the Metals and Minerals are to be accounted of as the true matter of the Stone?

Answer.

If you should onely mind the literal sence, the Philosophers then seem to know a way of preparing their Tincture, not onely out of all the Metals, but even out of the Minerals too: For they have imposed so many names upon their matter, calling it one while Gold, another while Silver, or Mars, or Saturn, yea and Magnesia, Arsenick, Sulphur, Soot, Urine, Blood, Sperm, Menstruum, and I know not how many absurd names, which have seduced the unskilfull Searchers into various errours, whereby they have bestowed their Labours, and spent their Estates upon unprofitable matters, and so lost both their Pains and Charges.

Question 8.

Whether or not the Tincture may not be extracted as well out of fixt Gold and Silver as out of the other imperfect Metals, and immature and volatile Minerals, seeing that the Philosophers say, that all the Minerals and Metals have their original out of one and the same root, and do agree as to their inward Essence, the difference that is between them consisting onely in the purity or impurity, and in the fixity or volatility of them. If therefore the pure be but separated from the impure, and Shell from the Kernel, that separated purity of the imperfect Metals will give the same that the most pure Gold and Silver will. Nay more, if it were necessary it mought easily be demonstrated, that a true Tincture, and wholsome for both the bodies of Men and Metals, may not onely be prepared out of any Metal and Mineral, but even out of the Vegetables and Animals themselves too, and that by reason of their included Sulphur, which is the Father and Original of all the Metals?

Answer.

But what need is there of seeking that in far remote places, which offers it self nearer at hand? wisely therefore did the Philosophers reject all the Vegetables and Animals, and other the like unprofitable things, as to the making the universal Tincture, they expresly advised us, that such things as you desire to reap, you must sow; and that he that thinks with himself of bestowing his labours about such operation, must begin with those things that nature hath left off at and could not advance to a farther perfection. And what else I pray do Artists seek for but Gold and Silver? if so, then (as the Philosophers do seriously admonish us) we must take their Seeds and Sow them, if we would Reap a much augmented and exalted Crop of Gold and Silver.

Question 9.

If the case stands thus with these labours, as that those things which are sown, are again reaped in a multiplied encrease, why is not the most noble Seed of Gold onely sown? What need is there of adding Silver thereunto which there’s no appearance (as to the outside view) of any colour.

Answer.

Although there be not any apparent colour in the Silver, yet is it certain that there lies abundance of colour therein hidden, which notwithstanding does not dissolve it self before it is unlockt and inverted by the labour and help of the true Chymick Art, and that its external whiteness be hidden, and its internal redness be brought forth to light. For verily a true Tincture necessary for the transmutation of the Metals can never be prepared out of bare simple Gold, without an addition of Silver thereunto: For Silver is the Matrix of Gold, in which, this (as being the masculine Seed) germinates, grows and multiplies its colour.

Question 10.

This seems to every body a wonder that a red colour should also lie hidden in white Silver, seeing that there are not a few who think that even Gold it self does not contain more of colour than it needs for its own self. How therefore must this be understood?

Answer.

As to this, you must not at all mind the external shape, but that which lies occultly hidden. The internal parts of any Seed are not visible to the sight, as for example. A Vegetable Seed presents you not with the sight of any various colours, but when it is committed to the Earth as to its Matrix, it then sends forth first green Sprouts, then Stalks, then Leaves, after which succeed most curiously painted colours, that at last the Seed comes forth with an incredible augmentation, all which were not visible in the bare Seed.

Consider also the Egg of any Bird, in which no body can discern any Bird, consisting of such divers and various Members, and adorned with such delicate Feathers afore the said Bird is hatcht, the Egg being ripened by an external cherishing heat.

Question 11.

This similitude of the Seed of a Vegetable, and of a Bird, doth not a little enlighten my mind and give me encouragement to believe: I do therefore firmly believe that there is hidden an abundance of colour not onely in yellow Gold, but also in white Silver it self too, insomuch that I do assuredly perswade my self, that a constant and most high Tincture may easily be prepared out of Gold and Silver, and that it is a very difficult matter to prepare a permanent Fire-brooking Tincture out of the imperfect Metals and immature Minerals (though they also hide within their inside bowels most exquisite colours) by reason of that imperfection and unripeness which they lie under.

Answer.

Your judgment and opinion is true. For although, the lesser Metals, as also the Minerals themselves too do hide within their bowels, the most high colours, and though those very colours may easily be separated from their unprofitable bodies, yet notwithstanding there is requisite to such operations a long space of time, great expence, and hard labour, viz. to make such Tinctures constant, permanent, and fixt by the common Fire of Wood and Coals. But yet he that knows the secret Fire of the Philosophers, will easily give unto such Tinctures that constancy in the Fire that is requisite, which otherwise, and by the common Fire, will very difficultly and hardly ever be effected. For example, common water will always remain water, and therefore will never be brought into a stony or metallick nature by the Fire of Wood or Coals. But a thing may be easily reduced unto that which it was before: If an hard Stone be turned into pure water, it may be reduced (even by the help of the common Fire) out of that same Water into a more pure Stone, and so is it likewise with a Metal, if treated with the same operation.

But yet I do not deny but that even any common water, or any Stone may be changed into a Metal, but then I say, it must be done by the help, not of the common Fire, but of the Fire of the Wise Men, by which Fire, even the Waters are wont to be changed into Metals in the Earth: For all Metals and all Stones have their rise out of the Water, and were at first Water. Whosoever therefore doth well and throughly know this secret Fire, which the Philosophers have always with their utmost diligence and care concealed, he may work upon all the first beings of Gold and Silver, as common Sulphur, Mercury, Antimony, Arsenick, Auripigment, Cobolt, and others of that kind, and transmute them into red and white Tinctures. But if he has no knowledge at all of the same, let him in God’s name apply himself onely to fixt Gold and Silver, and having volatilized them, turn them into Water, and again turn this same Water into a fixed Stone, which if he brings but to pass, he enters upon the nearest way, and will be a master of that which he bestows his labour in the search of.

Question 12.

If this be the most compendious way of getting the Philosophers Tincture, =viz.= out of those known Metals, as fixt Gold and Silver; Why do some of the Philosophers write that their =Sol= and =Lune= is not that common and well known Gold and Silver, and that as well the Poor as the Rich have that =Sol= and =Lune= as is theirs, and may easily prepare the Tincture it self there out of; so that (it seems) all such as busie themselves in the searching after that most eminent Medicine in the common Gold and Silver, do extreamly err?

Answer.

These Philosophers that reject the common and well known Gold and Silver, were clearly ignorant of the knowledge of making of the Tincture out of them, which had they but known and well understood, they would not so confidently have affirmed such a thing in their Writings. But forasmuch as they knew but that one way of making the Tincture our of the volatile Minerals, and that that way of making it with fixt Gold and Silver was unknown unto them, they could not mention unto us any other way than their own; whereas though there are not a few of the Philosophers, that on the other hand commend unto us the common Gold and Silver, and reject all the other Metals. Nor is the number too very small, of such as do confess, that the Tincture may be made of the more imperfect Metals, and volatile Minerals, but yet with this caution, that one subject is much easier, speedier, and better to operate upon than another is.

No Man can all at once clearly know and apprehend every thing, and therefore it would be much; better for a man to judge onely of the things he knows, and not censure the things he is ignorant of, that so the World may not by this means be stuft with so many Writings which thwart one another. Some there are who perswade themselves, that (when they do at long run arrive by many turnings and windings unto the wisht for place) there is no certainer, nor more compendious way than that which they took in making their Journey. Hence it is, that the Writings of the Philosophers are so involved with intricate opinions, out of which no body can well free himself, unless the whole knowledge of nature be opened unto him: But seeing the number of such is very small, therefore it must of necessity follow, that they who err are very many, and that they who become masters of the truth, are but a very few.

Question 13.

What therefore is it that is necessary for us to know, or what things must we be furnished withall, when we apply our minds to the search of so great a secret?

Answer.

Forasmuch as the universal Medicine is the gift of God, and not of Man, it is but just, that the same be sought for at the hands of God, and not of Men, who (in one night and by a Dream) can reveal those things, which a Man will not get all his life long by his reading of the many intricate Books extant; And thus much doth David teach us, saying, In vain do you rise up early, and go to Bed loaden with cares, for God bestows his gifts upon those that love him, even whilst they Sleep.

Question 14.

By what means may a gift so divine be obtained from God?

Answer.

By daily praying unto him, and by accompanying your Prayers with daily and diligent Labour. For Prayers alone wont serve turn, unless the reading of good Authours, and continued Labour be also adjoyned thereunto. God reveals his good things to mortal Men, by their serious Prayers, and continual Labours.

Question 15.

Are all Men fit to beg so great a gift at God’s hands, without any difference at all, or doth so great a secret require onely some particular Men’s Supplications, and not admit every one, as if all were fitted thereunto?

Answer.

Verily every body is not fit or worthy to be a master of the same. For should it be granted every one, this so exquisite an Art, and of so great a concernment, would become as common as the baking of Bread, and brewing of Ale, but this is contrary to the command of God, who wills not, that the Goat should have so long a Tail as the Cow, for so in Pride she may smite out her own Eyes. God well knows when, and where to give, and who it is that merits such great favours. But however this is an undoubted truth that the proud shall never obtain any good thing at the hands of God.

Whosoever therefore has a desire after great things, let him throughly search his heart, and see if it be upright and sincere towards God, or no, and it is necessarily expedient for him well to examine himself, (before he sets about the Labours of so great an Arcanum) for this reason, lest it should happen to him, as it did to that ambitious and proud Guest, who (as Christ teacheth) sate himself down in the chiefest place of the Feast, which he was not worthy of, and was afterwards constrained (to his great shame and reproach) to yield the same to a worthier and honester Man than himself.

Question 16.

How must such a Man be qualified, that desires to obtain from God by his Prayers, so great a secret, and by his Labours to bring it to a final end?

Answer.

First of all an Arcanum of so great an importance requires a free Man, and such an one as is not bound to any other, nor intangled with any other humane affairs, that so being in a quiet and silent possiture, he may by his daily Prayers sue unto God for his Blessing, and may be at leisure continually to read good Authours, and to let no time slip wherein his Labours are required. Then farther, such a Man must likewise be pious and liberal, and forward in helping of the Poor: he must also be no Tatler, he must have a good and sound mind, and be given to temperance and sobriety. He must not do as the roving Mountebank doth, insinuating himself one while into this Man’s Acquaintance, another while into that Mans: He must not be over credulous, presently to believe every ones pretension: He must not mind his sole benefit nor be prone to covetousness, and aim at grasping all unto himself. He must not be of an unconstant mind, but expect and wait for (with a patient and constant Resolution) the end of that which his desire inclines him to, and therefore he must not be presently enraged, or be affected with a wearisomness if it should so happen unto him as not to have every thing presently answering his expectation. He does not propose unto himself the getting of great honours in the World, and of having in his hands power and authority, but rather aims at the honour of God, and the helping and succouring the poor sick and distressed ones. Farther yet, he must be furnished with necessary means, lest he be constrained through the want of Coals, Materials, and other necessaries, to leave off the Work he has begun. But he must especially have God always before his Eyes, and expect the happy event from him alone, and attribute nothing at all to his own peculiar Wisedom, and be daily at his Prayers, and labour without ceasing, and with a patient mind wait on the Lord for a successfull end.

Briefly he that is studious after such a secret, must so lead his life, as to walk unblamably both before God and Man.

Question 17.

Which of these two ways is most safe and most easie for the attainment of this divine gift, that which makes use of the common Gold and Silver, or that which useth the unknown, and as yet volatile Gold of the Philosophers?

Answer.

You must know that both ways are good, and lead you on to your wished end, if they be but rightly and orderly according to Art proceeded withall.

Question 18.

By what means shall an unskilfull beginner, and one who is ignorant of so great an Art, enter upon the right way, and not err, whenas he hath not any one to guide him as it were along by the hand?

Answer.

Who shewed the way unto the other Philosophers that were before us? were not all of them (some few excepted who confess that they learned the Art from good Friends) constrained to learn the same out of the Books of the Ancients, and by the divine Revelation?

Question 19.

Where may a Man find such good and well disposed Friends who will shew the way to him that is unskilfull?

Answer.

Such men are wondrous rare, and indeed good reason have they so to be, and to deal warily and wisely in revealing such notable secrets. It is not engraven on each Man’s Forehead, whether he be good or evil; we rarely meet with any example, whereby it hath appeared, that even a Father hath disclosed to his Son so great a secret before his death. Nay more, if Parents have left ought written for their Children at their death; yet hath it been so intricate as that they could not do any good on it without divine Revelation. And upon this very account have divers such desisted from the work, finding that the Writings which their Parents left them were fully as hard to be understood as those written by other Authours, and which were not penned and published for the sake of their Children, but for the sake of all others in general.

Question 20.

What use are such intricate and obscure Writings of? would it not have been better that they had not Written at all? If they had but onely disclosed the true matter, it would have afforded the searching inquirers more light, and they would have been able more easily to have apprehended the truth?

Answer.

No surely, it would not have been better, if they had passed over so weighty a thing in silence. Whence I pray should we their Successours have known, that there is such an excellent Medicament in nature? The Books they have written do remove from us even every Scruple of doubt, and cause us to believe, that there hath been, is, and may be made such an universal Medicament, if God permits. The reason why they have not jumpt together in disclosing the matter of the Stone with one unanimous consent, is this, because one used this matter, another that, for the making of their universal Tincture, and so each of them have described the way of making the same after his own way. Hence it is, that one hath delivered this manner, but another that hath proceeded another way could not give us the self same accompt of making it just as the other did, but hath hinted unto us onely, the way which he himself used.

The greatest difference is about the matter onely of the Stone; one part of them saith that the common and fixt Sol and Luna is the matter of the Stone, and lays by or rejects all other Subjects. Another part affirms that a volatile and an unripe Gold is the Master of the same, and that the common Sol and Luna are to be wholly waved as being unprofitable for the matter of the Stone. Moreover the Philosophers in their description of making the Stone mention a dry way and a moist way, a long way and a short way, a common Fire and a secret Fire, which they used in the ripening of their Tinctures. And now (on this accompt) it could not otherwise be; but that they should publish such unlike, dubious, and thwarting Writings, which have rendred the way of finding out the truth so difficult and intricate, and have led the Lovers of the Art into such abundance of Errours, and fruitless Labours. The common Fire I wish, is destitute of the power of ripening volatile Gold, and reducing it into a Tincture, which that secret Fire, continually burning with its flame in the glass upon the matter of the Stone, is able to effect. Now besides the common Fire, there must necessarily be the assistance of the moist Fire, which being kindled by the Fire of Coals and made efficacious, doth radically conjoin the fixt Gold and Silver, brings them unto a volatility, and makes them again constant in the Fire. This way (in my judgment) is the shortest, easiest and safest of all; for it makes the fixt Sol and Luna spiritual and volatile in three days time, and turns them into the Mercury of the Philosophers, which white Mercury of the Philosophers doth afterwards pass in one days space, into the black Lead of the wise men, if a small Fire be administred thereunto. This Lead being put into its requisite glass, may (by the help of common Fire) be reduced (after its changing of Colours) into a constant Tincture.

And now though the ripe and fixt Gold cost and be far dearer than the immature Sol is, yet that’s no matter, for there needs not a pound of Gold to be used about the compleating of this work, but half a pound onely, or else but two or three ounces, that so the operation may be the sooner ended. Nor will he that shall once have brought one half Ounce unto a due perfection, need such a deal of Gold, for he wants not Gold any more, wherewith to begin the operation a new. And although on the other hand the maturation of the immature Gold by the secret Fire doth not require so much expence as the common Gold doth, yet it requires more time for its perfection. Besides too, the moist way is always subject to more Casualty and Hazard, and requires a much longer time to bring it to the desired perfection. It is therefore at every man’s pleasure, to choose which of these two ways pleaseth him, onely he must proceed warily and prudently. And if he should chance to commit some Errour once or twice, yet will not such Errours be of any great detriment unto him, if he can but at last arrive unto the wisht for end, and reap the multiplied and manifold Fruits of his Crop. Thus much was I willing (and indeed ought) to communicate of my opinion (concerning the universal Medicine) unto the Disciples of Hermes, but yet without prescribing (or obtruding my thoughts) upon any one, but leaving every one to his own Conceptions.

Mean while I would advise every one not to attempt a thing of so great a moment, rashly and inconsiderately, but in the first place accurately to weigh all things in his mind, as to what may be done, and what may not, lest he repent him at last and be quite tired with his fruitless Labours. For it is no mean slight business to prepare the true Tincture of the Philosophers, neither is it given unto every man to have the knowledge and possession of so great a Work.

Question 21.

Would it not be a very convenient thing for two or three Friends to joyn their hands together, and help each other by their mutual Labour and Expences, and so ease that trouble which otherwise one alone must undergo? Or if any one be so minded as to attempt the work alone, would it not be better for him to get him some faithfull and diligent Operatour, whose help he might make use of, in the promoting and forwarding of his Operations.

Answer.

For my part, I would not advise any one to do thus. For when a work of so great a moment is to be undertaken, and to be accomplished by the common mutual Expence and Labour of others, the Affairs are then obnoxious to no small hazard, and for the most part come short of the hop’d for event, by reason of the most different Opinions amongst men, concerning which the Comœdian said very right, so many heads so many opinions, every one hath a peculiar fancy.

Now then, from one desiring this thing another that, there can’t arise ought else but confused actions and operations, which are so far from forwarding the work, as that they retard and obstruct the same. Many Work-men disagreeing amongst themselves, can never build an House agreeable to the right dimensions of building. And therefore it is far better for every one to apply himself single and alone to the performing of so great a work, and quietly to attend upon the same, and invoke God’s help alone, and leave off his expectations from man, amongst whom fidelity and love, are like the rare Bird in the Earth, and as scarce as a black Swan! Nay even the friendship of brethren is wondrous rare, and (which is worst of all) the bond of friendship is too often broken asunder betwixt Parents and Children. The golden Alphabet doth likewise in its beginning teach us the very same, saying, trust in God onely, and in him place thy hope, give not any credit to the promises of man, God onely is faithfull, fidelity is banished out of the World.

’Tis sufficiently evident, what kind of doings there is in the Courts of great men, you’l there find 2, 3, 4, or more Chymical Operatours busily imployed about making the Philosophers Stone, for they seek after nothing less, but yet by reason of their ignorance, they effect but very little or nothing at all, for the main thing that they mind is to strut it bravely out in their Silks and gay Apparel, and to have their Tables furnished with plenty of various Dishes, and generous Wines and Drinks, whereby they may stuff their Bellies; and this is clearly testified by daily experience: and as for taking to ones self an Operatour, that is more hazardous than the other, where the work is attempted by a confederacy, at their common mutual Expences and Labour. For seeing you cannot make an inspection into any man’s heart, whereby to know what Monster he there cherisheth, and what good or evil he has hidden in the inside of his heart, you cannot possibly promise your self any certainty of his taciturnity or fidelity, and therefore plainly ignorant must you needs be whether the man you would take to assist you be faithfull and no tatler. Verily even the common Labour cannot be committed to such men without hurt and damage, but great Arcana’s cannot be left to their care without assured loss of all. ’Tis wondrous rare to find a Servant so faithfull, who (after he hath slily gotten the knowledge of one or two Secrets though but trifling ones too) does not presently perswade himself, that now he’s a skilfull Artist enough, and no longer needs the instructions and manuductions of any other. These kind of perverse men being by thus (evilly perswading themselves) seduced, are presently wont secretly to withdraw themselves, or if haply they do stay yet longer with their Master, they behave themselves so malepertly and unmannerly, as that they spoil the things committed to their Charge merely to accomplish this end that their Master may dismiss them. If therefore you will not wink at and suffer them to spoil and destroy, by their saucy regardless Labours the things they have under their hands, but are constrained to put away these most ungratefull and plainly unmindfull men of the benefits they have received, yet will they not acquiesce here with an honest dismission and parting, but will every where gnaw and wound thy good name by abundance of reproachfull Stories, as being now thus opiniated that they far excel you, their Master in Wisdom, Skill and Knowledge. But yet I except in this place those Servants that are honest, pious and diligent, and that love vertue, and make a conscience of their ways. For the Devil has not got the possession of all men’s hearts, for there are some Chymical Operatours to be found who are so faithfull unto their Masters, as that could they of a farthing make a Florin for their Masters, they would most cheerfully do it. But yet these men are so very rare, that scarce one in ten can be found that you may give credit to, and trust. And my own thirty years experience hath taught me, and therefore I tell you no more than what my self have to my own detriment experienced. Read but what Paracelsus hath written of these perfidious Knaves, amongst other things he confesseth, that thirteen of his Servants came under the Hangman’s lash, and that of them all he found but one faithfull, (and that was Operinus) and yet he (after Paracelsus his death) did manifestly enough bewray his dissimulation and unfaithfulness; for he did not onely load him with reproaches, but also published slanderous Writings of him. This is the thankfulness the World is wont to repay for the good that is done it, shun therefore such as these the most you can, for they neither fearing God nor reverencing men, make no matter at all of either opposing the most apparent truths, or of defending it by most manifest and evident Lies. And although the malicious wickedness of a man, be not presently known, yet notwithstanding it bewrays it self by the slanderous reproachfull lies, with which it requites the good turns done him by his Neighbour.

Thus much I judg’d worth while to communicate to all the Disciples of the Hermetick Art, that so they may learn to beware of these kind of Harpies.

Question 22.

Seeing it is not good to enter into friendship or consortship with others, in order to the attempting so great a work: And seeing a man runs a greater hazard in taking to himself an unknown Operatour, haply it would be the best way to seek after some particular Medicament which may be serviceable for the benefit of both high and low, and which may not onely prove helpfull unto the poor, but also by which a necessary Sustenance may be found even amongst the rich, and so by this means may a man lead a quiet life.

Answer.

This advice or determination I confess seems far better and more safe than the two former, but even this too needs a provident wariness, viz. if a man should haply (by his sedulous search) acquire the knowledge of some eminent and excellent Medicaments, he must take heed lest by presently making every one partaker of the same, he pulls damage on his own head. For ’tis an usual custom amongst wicked men to endeavour (assoon as they find any one gifted by God with such a blessing) to get it our of the breast of the Possessour of the same, by most cunning Subtilties, and promise even golden Mountains, and such as they are never able to perform. And if once thou let’st the Art pass but out of thy hands and come within the Clutches of other men, thou may’st well fear in the first place lest it should be made publick, and so thy self be deprived of the benefit of the same, though they whom thou hast trusted with the same have bound their credit with the firmest obligations imaginable, and this now is to be understood of such men from whom such bonds as they call them may be demanded. But as for the great ones that are wont to give onely their words (and stand upon that) when they have got any Arcanum, they are wont to deliver it to their Chymical Operatours to make, for themselves are partly ignorant of Chymical Operations, and partly let not their own hands to work; if their Operatours be skilfull in Chymical Operations and bring the same to the expected end, you shall be presented with some small reward, and even of this too will he (whose charge the presenting of it is committed unto) keep to himself the better half. This now is done unwittingly to their Masters, and who dares inform them of such deceitfull Servants, and purchase to himself the envy and hatred of the Courtiers? And so those who are commanded to bring thee good sweet Milk, do themselves first take away the sweet fat Cream, and then bring thee the sour Whey. But if for the more surety, thou sendest any Servant that may be there at the perfecting of the Operations, he will (if faithfull satisfie thee; if not, he will present thee with as much of the reward as himself pleaseth. Thus hath it hapned unto me, for ’mongst other Servants I have had such, that in their Cups have impudently boasted of such kind of theft, and have prevented me of a present or two that belonged unto me, and have made themselves merry therewithall.

These and other such like inconvencies are wont to happen upon the revealing of Arcanums, though they should fully answer the expectation of those whom they are revealed unto. But if it should happen that those Chymical Operatours should by reason of their ignorance commit some Errour in their Labour, or should have no mind to the work as being a little more troublesome than ordinary, fearing lest the Sparks of the Coals should light upon their Silken Garments, and that their hands should be defiled with the blackness of the Coals, they presently perswade their Lords, that the Arcanum which was thus revealed is false, and that you are a cheat and a mere vapour, and so they do not onely rob thee of thy good name, but do likewise by their fraudulent and lying tricks deceive their Masters affirming those things to be false, which notwithstanding are most certainly true. Several Letters I have by me, written unto me from such Court Operatours, in which they confess that they have wrought up (or made) those Arcanums (which were sent them) not without good Success, and that therefore they would desire yet greater ones than those: but yet they have afterwards spread obroad a false report, and said that they never could receive any benefit by them at all. And that fruit or reward which was due unto me for my discovery, themselves intercepted, some got them fat Offices, others were gifted with Nobility and Money. And so indeed is it an usual thing for those that dress the Vines, and press the Grapes and make the Wine, to be (by a forc’t put) content with the Husks, whilst the idle and such as work not, drink up the Wine. Far better is it therefore, for every one to press out his own Grapes. By this means will a man know what is his, what he has, and what he does, whereby he may use his own things as best likes him. Now then well may the man that knows many Secrets be deterred by the so many and such adverse Chances, from making others partakers also of the same, and well may he esteem it much better to enjoy the few things God hath bestowed on him, with a quiet mind, than to expect many things (but with a great deal of danger) from others.

And thus much shall suffice to have been premised by way of Questions and Answers. Now follows the use of some eminent Arcanums and incomparable Medicaments, which have been mentioned in the Books I last published, one of which treats of occult Fires, and the other contains three Dialogues.

Of the Lyon, or of the Bloud of the Lyon, or Gold, how it is to be prepared, and to be most profitably used as well in Medicine as in other Arts.

As concerning the way of preparing this Bloud of Gold, it is already described in the first Dialogue, and its adjoyned Corollary, insomuch that there needs no fuller declaration in this place. But yet you are to know that I have met with (since the writing the first Dialogue) a far easier and more compendious way of converting or turning any Gold, even in a moment, into Bloud, by the help of our occult Sal Armoniack. But this Bloud is not to be used in Medicine, as it is per se, because of the Sal Armoniack, which transmutes the Gold and changeth it into Bloud. For these sharp Saline and Corrosive Spirits are unprofitable, and hurtfull in Medicine, and are therefore to be separated from the Gold, which is done by the pouring on of common Water or Rain water, which imbibes the Spirits of the Salts, and precipitates the most red Powder of the Gold to the bottom of the Vessel. This Powder must be well wash’t by several waters, and be well freed from all its saltishness; which being so freed, may (by the addition of some Cordial Water) be reduced to the consistence of a Syrup, and so kept; the Dose whereof may be augmented or diminished according to the condition of the sick, and the disease. But commonly so much of this Golden Bloud is sufficient as serves to tinge a spoonfull of Wine, Ale, or other Vehicle, with a red Colour. It is usefull in all diseases in which the Heart needs strengthening. But especially it allays the immoderate Flux of Bloud both in Men and Women, and cures the Gonorrhea, Leprosie, and French Pox, if the Body shall be purged with due Purging and Sudorifick Medicaments. It heals those Pustules in the Skin, the Nose, and other places of the Face if outwardly anointed with a Feather several times a day. For it drys vehemently, and makes the Skin it self fair and smooth. And therefore upon this account it is exceeding profitable for Women that have naturally pale Faces and Lips, for being laid on, it changeth the paleness into a comely and natural Colour, especially if a little white Oil made of Talk be thereto admixed, to temper and allay that most red Colour of the Gold, and it likewise is a most delicate Fucus for such Women whose Faces are not onely pale, but also dyed with a duskyish or yellow Colour, and by means of this Cosmetick or Fucus may they paint their Faces of a natural Colour. For no Fucus may compare with this, for it is so commodious and durable that it cannot be distinguished or known, nor be corrupted as others are, which being done with Vinegar, sowre Wine, Lemon-juyce and such like things do presently, by a breathing on them, turn into a filthy Colour, and bewray a painted Face. For this Golden Bloud is so very constant, and doth so keep its most curious Colour, as that it remains safe from all injury of the Elements.

Furthermore, this Bloud (before it is freed from its Saline Spirits) tingeth the Hair, Skin, Wool, Bones of Beasts, and Feathers of Birds, with a most delicate purple Colour; which passing into a redness, is so constant, as that no sharp Waters can corrupt it, and therefore it is far beyond all other purple Colours, what name soever called by, and worthily may it be accounted for a kingly Colour.

It would be too long to reckon up in this place its various other uses: It serves in Medicine for the tinging of divers Confections and Cordial Waters, which Colour is much nobler, and more profitable than those wherewith Confectio Alkermes and Cordial Waters are wont to be tinged. ’Tis evident that the Colour of Gold doth rather benefit than hurt the Sick, which if the said Confections or Cordial Waters are coloured withall, they become the fairer, and they are rendred yet more delicate, if the Atoms of Gold, being thereunto adjoyned, fly about in the Wine or Water like so many very small Stars. For if to an Aq. Vitæ, which is already tinged with the Bloud of Gold, a little of the said Atoms be admixt, they will shine out of that delicate purple Colour, like the most bright Aurora (or day-break) in the Heavens. This is a most excellent way of making Aq. Vitæ’s, for the Atoms of the Gold are so very subtile, as that they easily admit of concoction and digestion by the heat of the Stomach, and emit their Virtues, which those common Gold leaves which are mixt with Confectio Alkermes, Aq. Vitæ, and such like compositions onely for ornaments sake, doe not doe: And therefore they are no ways comparable to those Atoms of ours. ’Tis no small trivial matter that I disclose unto you, and verily it would be well worth the while for the Apothecaries shops of noble men to esteem highly of the same: And as for what and how great things may farther be done with this same Tincture of Gold, as to the Metallick matter, may be found in the first Dialogue.

An easie way of making and preparing the Atoms of Gold.

Dissolve an Ounce and an half of Gold in strong Spirit of Salt, or if you are not furnished with this Spirit, then dissolve the same in common Aq. Reg. and pour upon the Solution one pound or two of Rain water, whereto is admixt about one pound of Rhenish Wine, mix them altogether in a glass, and shake them well, and shut the glass close that no dust fall therein, set it by for some days in a warm place that so the Gold may precipitate out of the Water, and settle to the bottom of the Vessel in the likeness of most curious small Stars. But if all the Gold shall not be precipitated in this time, set then the Glass in a B, and let the Solution boil a while; then when it is again cool, set by the Vessel some-where that the Gold may settle, which being dissolved into Atoms, (and the Water and Wine poured neatly off) is to be taken out of the Glass, and to be often wash’t with pure water: So shall you have the Atoms of Gold, which you may safely make use of in Medicine.

N. B. But you are to note, that it is impossible for the Gold to be by thus proceeding so dissolved as for nothing at all thereof to remain in the dissolving water. And therefore ’tis necessary that you separate the residue of the Gold out of the water by precipitation. And in my other Writings will you meet with several ways of separating the same. These most fine and subtile Atoms of Gold may you also make use of with most notable profit even in other Chymical operations, concerning which you will find clear instructions in other places of my Writings.

And forasmuch as I here make mention of a most excellent Aq. Vitæ, it seems in my Judgment necessary and profitable to add here a full description of the same, together with the use thereof.

The way of making a Golden =Aq. Vitæ=, and such as never as yet hath been described and published unto us by any Physician.

Take of the best and purest Salt-petre, and of white and pure Tartar, each one pound, of yellow Sulphur half a pound, make these matters into Powder, and having well mixt them, put them into a Crusible, and by putting thereunto a live Wood coal, kindle them, that they may take fire and burn up; and leave a yellow mass behind in the Crusible; which being molten in the fire, and turned forth into a Mortar, will give you a fiery sulphureous Stone, biting the tongue by reason of its sharpness. Now whilst it is yet warm, powder it, for it presently attracts (when cool) humidity out of the Air, and admits not of pulverization. Being powdered, pour thereupon two or three pounds of the best Spirit of Wine, and set it by in a cold place for some days, but with this proviso, that you daily shake or stir your matter in the Vessel with the Spirit of Wine: By this means will the Spirit of Wine attract a red Tincture out of the Sulphur, and will withall acuate it self with the Salt, by the Calcined Tartar, then filter this Spirit of Wine by Cap-paper or a Filter, as they call it, and draw off two third parts by distillation in a B, that so you may have your Spirit again, but of a very pleasing tast and smell, which it gets out of the Sulphur, as out of the Center of all odour.

This Spirit of Wine, having the following Spices and Flowers steeped therein, and being again distilled off in a B, will give thee an efficacious Cordial Spirit of Wine, which said Spirit you may colour red, with the Tincture of the Gold, and by the apposition of as much of the Atoms of the Gold as is sufficient, make it Aureous. Now as much as there shall be in quantity of this same Spirit, you may thereto afterwards add so much sweet volatile Spirit of Gold, as will allay the overmuch heat of the said Vinous Spirit. But that this yet overmuch heat may be yet more allayed, and that the strong odour it self of the Aureous Spirit may be corrected, you may therein dissolve about some four ounces of Sugar-candy beaten into fine Powder, and this will make this truely Aureous Aq. Vitæ most sweet. This most incomparable Aq. Vitæ may be used in all the Sicknesses of the Body most safely and most profitably where the Vital Spirits the Heart and Brain need strengthening. For the Aromatical Spirit of Wine doth even per se corroborate the Vital Spirits, and now the Spirit of Gold makes it more potent and effectual, and the Atoms of the Gold too, doth render it yet more vertuous, insomuch that this Aq. Vitæ bears away the Bell from all others, nor can a better and more powerfull be prepared. For not onely the red Tincture of the Gold, but likewise even the Gold it self being thus turned into Atoms, is constrained to undergo the concoction and digestion of the Stomach of Mankind: And therefore where ’tis used, the Excrements are generally black, which could not be if the Gold past forth again undigested. Seeing therefore it is an undoubted truth, that it is thus overcome and subdued by the Stomach’s digestion, it cannot be but that by its most wholsome operation it must needs prove helpfull to the sick body. Besides too, I think it not amiss to tell you, that the very Excrements (save your presence) of those sick Patients that daily make use of this Aq. Vitæ, are not to be thrown away, for they will even yet afford some small benefit, if they are laid to the roots of Vines to dung them with, for it will make the Vines produce such Grapes as have their Stones speckled with little Golden Stars, as my self have tried. And perhaps something of greater moment may be effected in the Metallick trade by such kind of Excrements, though I confess ’tis needless, seeing good may be done upon them by other ways.

The Spices and Flowers which are to be extracted by the aforesaid Alcolizated Spirit of Wine, and to be used in the Aqua Vitæ.

Take the Flowers of the Lilly of the Valley three ounces, Of Red Roses, Cinamon, Mace, Cardamoms, Borage, Rosemary, Sage, Lavender, two ounces, of Ambergrease, Musk, a scruple. All these Flowers fresh gathered are to be put, with the dry Spices, into the Spirit of Wine, and are to be therein macerated, and then distilled. If you can’t get fresh Flowers, you must even content your self with dried ones, but yet the fresh-gathered are better if they can be had.

The Use of the Universal Medicament described in my second Dialogue.

The vertue and efficacy of this Medicament is of such a large extent, as cannot be comprehended nor apprehended by humane understanding. It is prepared of the immature, and as yet volatile, and not fire-brooking Mineral, called by the Philosophers the Magnesia of Saturn.

When this black Mineral is purged from all gross impurity, and reduced into a most white and delicate Colour, and is in the form of a most delicate, fine, bright, and very ponderous Powder, it may be used with notable benefit about the curing of the most grievous diseases. It casts forth out of the Body of Man all hurtfull things, and that both by a visible and invisible operation, freeing and purging it of all hurtfull and ill humours, beyond all other Medicaments, what name soever distinguish’t by. It shews incredible Vertues in a very little Dose, insomuch that there hath not been found hitherto any Medicament, which being exhibited in so small a quantity, hath shown such incredible efficacy. And although Antimonial Medicines are notably vertuous, and cause every one to wonder at them, as appears by my Golden Panacæa, and my Panacæa of Antimony, which for this twenty years space have been famous all over Europe, yet can they not be in any case compared to this Universal Medicament.

1. For first of all, they are far inferiour in virtues to this, for one grain of this will do more than two, three, or four grains of the other can effect.

2. Secondly, this is heavier and more ponderous than the others, for one ounce of this will lie in less room than three, four, or five times as much of my Antimonial, or of my golden Panacæa, and therefore is it much easier and more commodious to be taken by the Sick.

3. Thirdly, this is also to be preferred before the others if you consider them as to tast and smell, for this hath neither odour nor tast, whereas that Antimonial and the golden Panacæa have always some odour and tast of the Salts, and for that reason do breed a nauseate and loathing in the Sick if often used.

Therefore I have determined with my self to substitute this universal Medicament, in the room of my Panacæa made of Antimony, and the rather for this reason, because Deceivers and Cheaters have made a red Powder of Antimony, and perfidiously sold the same for my Panacæa; but now this deceit of theirs must end, for they will never be able by all their deceitfull imitations to counterfeit this ponderous Medicament void both of smell and tast.

As for the Dose of this Medicament, there must care be had that scarce one quarter part so much of it, be administred as is wont to be of my Panacæa of Antimony. There must scarce be given the tenth or twelfth part of one grain at one time, to such Infants as are under six Months old, and which are afflicted with the Epilepsie or Convulsions, the Small Pox or Measels, the Feavers or such like Diseases. To such as are upwards of six Months, even to 12, 13, or 14 Months old, an 8th. 6th. or 4th. part of a grain may be administred, to such as are 2, 3, 6, 8, or 10 Years old, ¼ or ⅓ part of a grain may be given. To such as are upwards of 10, even to 20 years old, ½ a grain, or ¾ or at utmost but 1 whole grain may be administred. Those that are between the 20th. or 50th. Years of their age, may use 1 grain or 1 gr. and ½, nor must they exceed 2 grains at most. From the 50th year, all the rest of their age even to their lives end, the Dose of this universal Medicament is to be again lessened, for old age is not able to brook so much as youth, and as a Man in the prime of his years can. But however you may administer this so notable an universal Medicament to every age, pleasantly, safely, and without any danger at all, if a due Dose be but observed: Insomuch that you need not fear to administer the same even to Women with Child. But yet the lesser half part of the Dose which other Men use is enough for them. In Feavers it must be given afore the Fit, in the Plague as soon as it’s felt and afterwards too, in the Dropsie once (or if that one Dose be not sufficient) twice every month; in the Gout and Stone twice a Week; in the Leprosie, French Pox, and such like Diseases as arise from the impurity of the Bloud, thrice a Week, in obstructions of the Milt, Liver, Mesentery, once a Week; in the Epilepsie, Madness, and other preternatural affects of the Head, let it be given twice a Week, and this so long till the evil be quite removed. The affects of the Chollick will need a Dose every day before they cease. This is the manner of curing the aforesaid Diseases of the Body and all others, by the help of this universal Medicament. Which being used inwardly performs things incredible, and doth likewise work admirably in all dangerous wounds, open or running Sores, as well old as new, the Cancer, Fistula, and the like.

Being inwardly taken once in eight days it consumes all untoward Salt Humours, and hinders them from running to the Wounds or Sores, and making them by that means worse and more dangerous. But yet you must likewise apply externally excellent Balsams and Emplaisters, such as are mentioned in my third Century, that so the Wounds and Ulcers being duely purged, may admit of help by the applied Remedies and be the more easily cured.

This also is to be considered in the using of this Medicament, the Sick is to lie in his Bed four or five hours at least after he hath taken it, nor must he either eat or drink all that time, and he must abide all that day in Bed, or at least in his Chamber, for the avoiding of the Air, nor must he sleep afore the Medicament hath finisht its operation.

The Vehicles which it is to be mixt with, and to be taken in, are Wine, Ale, the warm Broath of Flesh, Syrups, Conserves of Roses, fresh Butter, roasted Apples, and such like. Neither is it amiss to make a light Supper, and feed upon easily digestable Food, and which may make the Stomach more apt and fit for purging, the night afore you are to take the Medicine the next morning: And those are Prunes, Raysons, and other such like Food, as by their laxative property make the tough and viscous humours slippery and softer; when the operation is over, the sick Patient is to avoid hard meats and strong drinks, nor must he presently stuff his Stomach therewithall, but rather use much temperance the next day after his purgation, and feed onely upon the Broaths of Herbs, as Chervil, Fennel, Spinach, and the like, whereby the Medicament may operate the more easily, but it will yet more readily perform its operation, if just at your administring it you add a Drachm of pure white powdered Tartar, and boil it with a Drachm of Sugar, or (which is better) some Manna, in some pure clean Water, and so drink it warm, which said potion following after your Medicament first taken, is wont well to purge and cleanse the Stomach and Intestines.

And this is the use of our Mineral Medicament, which if you do but accurately regard, there will no errour be committed, and the said Medicament will (by its laudable operation) abundantly satisfie every ones desires. But we have now said enough of this incomparable Medicament in the form of a Powder. But if this Powder be reduced, by melting it into small Stones of the colour of Milk, it then requires another way of using it. If therefore you would use one of the said Stones, instead of the aforesaid Powder, and purge and free the Body hereby from all hurtfull humours, you must then put it for some hours in a spoonfull of Wine, and so drink off the Wine, and it will effect the same operation, that the Powder is wont to do. But yet you must be wary in the use of these Stones, that you do not wast and spend the strength of the Sick so much, but that there may be but just as much as is requisite for them, and as they can bear. But when their strength is spent, you must put in a greater or lesser Stone into the Wine to be imbibed; but an Infant is not so strong, nor can bear so much as a strong Man can, whose strength is far greater. It is therefore necessary that those, who desire happily to cure the Diseases of mankind by the help of these Stones do (for the first time) leave one of these Stones one, two, or three hours in the Wine, and then heedfully mind the operation of the said Wine when drunk off. If the operation be to his mind, he may always observe that length of time, as it lay in the said Wine. If the operation be less than what you would have it be, it may lie longer; if stronger and greater than what you would have it, it must lie less while in the Wine, and thus by this provident forecast may you so order it, as to have it just to your mind.

Now, although the use of this Medicament in the form of a Stone be far better than using it in the form of a Powder as being more pleasant, and more gratefull, yet notwithstanding it is better for him that cannot so accurately observe the use of the same, to make use of the Powder it self, that so they may be the surer of what they do. But they that do know the way of using the said Stones, they need not use the body of the Powder, forasmuch as they who drink that Wine wherein the Stones are macerated, may have the fruition of the virtues alone, without the corporeity. Those very Stones too, though they are several times steeped in the Wine, do not (I confess) lose their virtues, but yet they grow less especially if (for the stronger purgations sake) they are boiled in the Wine which is poured upon them, for the boiling diminisheth its little body, and lessens the Stone. And these are the directions which concerns the use both of the Stones, and of the Powder it self, in the taking away and purging out all the hurtfull and evil humours in Man’s Body, both in young and old.

The body therefore being sufficiently purged by our said universal Medicament, it will be expedient (for the prevention of a relapse) to observe a due Dyer, and to hold such a Stone in their mouths a quarter or half an hour every day, which will attract unto it self not a little vicious tough moisture, out of the Brain and Stomach, which you are to spit out so often, and so long, untill there flows no more plenty of waterishness into the mouth. This attraction will much ease the Brain and Stomach, and free it from noxious obstructions, and will take away the preternatural Appetite and Thirst, and so may a Man expect his Dinner without any preternatural Appetite. For when the internal Vessels of the Body of Man, as the Spleen, the Liver, the Mesentery, are obstructed with tough humours, and the Stomach it self is stuft with these obstructions, insomuch that for some hours after his rising out of his Bed, he is usually troubled with a preternatural Hunger and Thirst, and with a debility and faintness of his Members; many think that these inconveniencies can be averted by Food and Drink, but they are out. For experience teacheth that the weakness of such Men is increased by eating and drinking a little, so far is it from being capable of being removed and taken away by such means.

From whence it is clearly manifest that that weakness is not to be imputed to the want of meat and drink, but rather to the obstructions of those inward Vessels, which hindring the passage of the Vital Spirit to the Nerves, which it ought to strengthen, doth of necessity cause such a debility and weakning of the Members, and begets in the Stomach a preternatural Appetite. If therefore such obstructions be by little and little taken away by the daily use of these Stones, so that those tough humours cannot encrease, it must necessarily follow, that the Disease must give place by little and little too, and be diminished and consequently the former good health must follow with a prolongation of the Life.

The Stomach therefore being beset with such tough and Melancholy humours, it cannot possibly be that they should so very easily be expelled, but ’tis behoovefull, that the Wine wherein the Stone hath been boiled be drunk, and so cast them forth: And that Stone may be afterwards held in the mouth (according to the aforementioned way) for conservation sake of health. But if it should happen that those tough humours of the nauseate and weak Stomach, and those clammy obstructions of the Vessels, and that preternatural Hunger and Thirst should not be taken away by this way of healing; ’tis a sign that all these inconveniencies have a deeper rooting and cannot be thoroughly removed by the said Medicaments. And therefore such Remedies as are stronger and more powerfull are to be made use of, which may soften those tenacious humours of the Stomach, may incide them, and cast them out, and may unlock all the obstructions of the body, and open the passages of the Vital Spirit, to enter unto all the Members, and may strengthen the weakned Stomach, whereby it may be capable of concocting the meats it takes, with a laudable digestion, and generate good and laudable bloud.

Forasmuch therefore as such an efficacious Medicament as is fit to take away all the obstructions of the inward Bowels, and Vessels, and to corroborate a weak Stomach, is to be found but with a very few, it hath seemed good unto me, to reveal at present such a Medicament (for the sake of mankind) and which is so efficacious a Remedy, as I dare boldly affirm the like thereof hath not for above these hundred years last past been in the hands of any Physician, but was found out by my self by divine instinct, and which I here publish with a willing mind.

The Preparation thereof is as follows.

Take of new and strong smelling Myrrh, and of the purest and clearest Aloes, and of the best English Saffron, of each one, two, or three ounces. Beat them all into Powder, and pour thereupon the strong, operative, and volatile Spirit of Mars, (of which I have made mention in my Book of Fires) and dissolve as much thereof as will dissolve, to the Solution add a little of my secret Ferment, which will presently cause it to ferment. Now before the putting your ferment thereunto, you must have an Alembeck or Head ready at hand, and Paper and Past wherewith the Alembeck being put upon the Body, may be well luted, and suffer nothing to pass out.

For as soon as ever the Ferment, shall be added to the Solution, it presently begins to ferment, and the glass being placed in Bal. and feeling the heat, that volatile Spirit of the Iron will ascend readily and nimbly like the Spirit of Wine, much inferiour thereunto as to its heat I confess, but yet of a far more penetrating efficacy. The Spirit being all ascended the remaining humidity is to be drawn off even to the consistence of honey, but yet so gently, that the remaining Juice may not at all smell of burning. This done, take out the glass and let it cool, and pour on upon the Juice after its refrigeration the same volatile Spirit of Mars which you separated from the matter by distillation; which Spirit will dissolve that thick Juice, which being dissolved will become a Balsam of a strong Odour, a penetrating Efficacy, and a red Colour like bloud; which (by reason of its penetrative Efficacy) is to be kept well shut, and may be accompted of as a Balsam of Life; for it takes away the obstructions of the whole body, and doth mightily corroborate and strengthen all the internal Vessels and Members, and preserves them safe from all corruptions. Nor is there any Balsam whatever, being brought whencesoever it will, that is comparable unto this. For it does not onely defend the living bodies of men from all Diseases, but likewise performs the same effects in the preservation of the dead bodies from putrefaction, as other Balsams do, but far more efficaciously: For it penetrates all things, and by its so admirable vertue keeps them from putrifying, insomuch that no body can enough admire these so great and wonderfull works of God. Now to try the truth of this, any man may make proof thereof with a Frog, Mouse, or such like small Creature.

The use of this same Balsam as to the taking away of all the obstructions of the internal Vessels, and corroborating the weak Stomach, is this, viz. The body is first of all to be well purged, and then 1, 2, 3, 4, even to 10 or 12 drops thereof (according to the Age of the Patient) is to be administred to a fasting Stomach, in that Water, which was drawn over after the volatile Spirit was all come, as aforesaid.

After the taking of the Medicament, you must fast an hour or two, this Balsam penetrates all the Members of the whole Body, and strengthens the Stomach, Brain, Heart, and all the internal Vessels, takes away all obstructions, makes good blood, excites a good appetite to meat and drink, and augments the radical humidity, and so conserves the body of man (by God’s Grace and Blessing) even unto old Age.

But let it not seem to any one a strange thing, nor let them suffer any such thoughts to come into their minds, as if others have already had this Balsam, because Paracelsus made his Elixir Proprietatis of Myrrh, Aloes, and Saffron, and so others too insisting on or tracing his footsteps have made the same, and which hitherto hath been in great esteem amongst all skilfull Physicians; no, no. That Elixir of Paracelsus, being as yet in its corporeal form, and being nothing else but the meer body, is far short of the Vertues of my Balsam; for my Balsam of Life excels, by reason of its most efficacious Spirits, which penetrate the whole body of man, and fills all his Spirits, and even the whole body it self with its most pure vertues, corroborating the same, and driving away all corruption and rottenness.

Farther, if any one be minded to make this Balsam of Life yet far more efficacious and powerfull, he may instead of the aperitive Spirit of Mars, use the Spirit of Gold, which questionless will enrich the said Balsam with far greater vertues, but then the cost will be the more, so that this Medicament will be fit for the rich onely. A man may also in the preparation of this Medicament, preserve the volatile Spirit apart, and use the same as a spiritual Balsam, or Elixir of Subtilty, for the conserving of the inward parts of the body, and so thou wilt most potently dissolve (by its more penetrative, more potent, and more efficacious vertues, all hurtfull obstructions, and all the most clammy and tenacious humours. And after the same manner may you reserve the simple Balsam apart for its proper use.

Now by this way which I have here delivered, may be made likewise other efficacious and penetrating Spirits and Balsams of great worth, out of other Animals, Vegetables, and Minerals, wherewith a man may perform wonderfull effects in Medicine. I have here laid a foundation, whereupon every one may as he thinks good build a strong Edifice. Nothing verily would be more desirable, and more to be wisht for, than to substitute, and introduce such subtil and penetrating Medicaments, in the room of so many unprofitable compositions made by their boilings and stewings, &c. It would be far better for the health of mankind, nor would so many men die, remediless, of such small and contemptible Diseases as arise meerly from the tenacious and pituitous humours of the Stomach: What vertues I pray can there be in the common distilled waters of herbs? Verily scarce any at all. But if they be prepared according to the way by me prescribed, they would be (both in odour, tast, and vertues) much better and more profitable.

If to some common Wine, which hath already undergone its natural and accustomed fermentation, there be another fermentation given it by the help of my secret ferment, and then the Spirit thence extracted, it will be of so strong and efficacious a savour and odour (especially if some Spices, and other sweet smelling fragrant Herbs, be fermented together therewith) as that other Wines may be thereby rendered savoury and well tasted, and odoriferous too. Upon this account I dare boldly and constantly aver, that the Spirits of Metals deserve the chiefest place in Medicine above all other things whatsoever: But I do not as yet know what may be done with them in metallick matters, onely thus much, viz. they are wont to coagulate the common and running Quicksilver. Did we but know the Art of fixing them (Spirits) and making them constant, without question we should not onely obtain an excellent universal Medicament in medicine for the conservation of the health of mankind, but also a most absolute Tincture for the tinging of the bodies of the metals. That this is possible, the Writings of the Ancient Philosophers do too and again hint so much, but yet I have not as hitherto effected the same. However I am content, and most heartily thank my God, in that he hath honoured me with so excellent a Medicament, which haply no body for this hundred years last past hath been rendered a partaker of: For had it so been, it would long since have been revealed and disclosed. ’Tis not a Boys play nor so very mean a thing, to bring not onely Vegetables and Minerals, but even the most fixed metals themselves, in (as it were) a moments time, to such a pass, as to undergo a fermentation, and to yield (by distillation and rectification) so strong and penetrative a Spirit; believe it or not believe it, all’s a case. ’Tis enough for me that I can perform the same whensoever I please; which thing the incredulous shall very shortly, (God willing) find to be most true, and see it with their Eyes, and feel it with their hands. But however, by the same way, as the aforesaid Balsam is ordered to be prepared, may various and unknown effectual Medicaments be made out of other matters.

A Preparation of Opium would yield such a Spirit, as (by its odour) would procure rest, and lay the exteriour Senses asleep.

The like would Tobacco, or Henbane, and other such like Herbs effect, and so would the other inebriating Herbs, whose Spirit being mixt (even in the least Dose) with Wine, or Ale, and so drunk off, would presently make a Man drunk. By the help of such kind of Spirits might many waggish tricks be done, as for example, If Barley, Pease, Beans, or other Seed and dry Fruits were moistened or steeped in the same, and thrown to Fishs, Birds, and other wild Animals, and they eat of the same, they would be made so drunk, as that you may take them with your hands. In like manner, by such kind of Spirits emitting such a strong odour, may all mischievous wild Beasts, as Bears, Wolves, Foxes, and other such ravenous Creatures be driven away; and on the contrary, may Fishes disperst in the Waters be gathered together into one place. For they (viz. the Beasts) shun all strong odours and stinks, but these (viz. the Fishes) are wont to follow after them in the Water.

Briefly, and in a word, those aforesaid Spirits would be fit for the effecting of such wonderfull conclusions, as is no ways fit so much as once to mention, much less to reveal and make known the same. And for this reason I have determined with my self to bury this so great a Secret of Fermentation with me in my Grave, and not to disclose it to any one. In the mean while I will take care to provide a sufficient plenty of the best Medicaments, whereby I may be serviceable unto my Neighbour. And I will omit taking care about other needless affairs, unless it should chance to happen, that that Turkish Tyrant thirsting after nothing but Bloud, should approach too near unto us (which God forbid) against whom my wonderfull and hitherto unknown Artificial Fires, and other new inventions of mine, arising from my unwearied Labours, will be of such resistance, as that I am confident his numerous host will be rid of the care of again returning back. For it is beyond all kind of doubt, that such fiery Globes [or Granadoes] may be made, as for one pound thereof to exceed the violence even of twenty pounds of Gunpowder. And who knows for what cause God hath vouchsafed the revealment of such great Secrets, at this nick of time? Perhaps to shew his Omnipotency, he will effect some singular and admirable work for the freeing of the Christian World by this ultimate and extream defensive way, out of the most present and imminent dangers: And though it (viz. the Christian World) be immerst and even drowned in the Labyrinths of various Errors, and is gone greatly astray from a true Christian-like life, yet notwithstanding it doth yet contain many a pious Soul. Never did God make, or vouchsafe ought without a cause; And therefore it is altogether credible, that these new inventions did not light into the hands of men in vain, the which time will manifest.

The Explication of the two Circular Figures of the Quintessence at the beginning of this Fifth Part of the =Pharm. Spagyr=.

About the Circle of the first Figure. The Quintessence of the Minerals, is a Universal Medicine.

Without side the Square in the Circle. Separate the pure from the impure.

Within side the same Square. The four Elements.

In the four Angles of the Square. Fire, Air, Water, Earth.

Without side the Triangle. The three Principles.

Within the three Angles. Salt, Sulphur, Mercury. Make the fixt Volatile.

Within the Circle, in the Triangle. Two Contraries.

Within the Central Circle. The first Ens.

Which if you begin to read in the Center, the sense will be thus. From the first Ens, proceed two Contraries; from thence the three Principles; from them the four Elements; from which, if you separate the pure from the impure, you obtain the Quintessence, which is an Universal Medicine.

About the Circle of the second Figure. The Salt of Metals, is the Stone of the Philosophers.

Without side the Square in the Circle. And bring it unto Maturity.

Within side the same Square. The four Elements.

In the four Angles of the Square. Fire, Air, Water, Earth.

Without side the Triangle. The three Principles.

Within the three Angles. Salt, Sulphur, Mercury. And the Volatile, make fixt.

Within the Circle of the Triangle. Dissolve, Coagulate.

Within the Central Circle. The primum Mobile.

To understand the Scope of those two Figures, you are to begin with the first, in the Center, and next read the Center of the second, for they answer one another in all their Parts. As in the Center of the first Figure are these words: The first Ens. Which in the Center of the second is, The primum Mobile. And so on to all the other parts.

The End of the Fifth Part.

THE SIXTH PART OF THE Spagyrical Pharmacopœa.

Or a Light lately risen, and a strong Key for opening Philosophick Verity, treating of the most secret Fire of Philosophers, viz. How it is to be used profitably and commodiously for the preparation of many Royal Medicaments; and how, by the benefit of it, Vegetables, Animals, and Minerals; venemous, fœtid, noxious, and wholly adverse to Humane Nature, may be converted into a gratefull and most salubrious Medicine, Mineral-Salts, and the Corrosive Spirits of them dulcified; and fixed Metallick; Bodies transmuted into Volatile Spirits. As also how these Volatile Spirits may again be changed into Bodies fixed, tinging, and penetrating through every Metal and Glass, and other rare things of that kind may be performed.

READER,

I did some time since, sincerely discover to certain of my Friends, some of the best of the =Arcanums= (described now publickly) in this Treatise, with such condition as they themselves should prepare the same: but they have not as yet set about the Work, and perhaps for no other reason, than because they thought it a matter not of great but of small moment. Hence it was, that they could not believe so great a Medicine could be prepared in so few days. It is manifest by the Writings of Philosophers, that =Maria= the Prophetess, Sister of =Moses=, could ripen the Stone of Philosophers in three Days. Likewise, some Philosophers have absolved their Work in a Week. Others have consumed some Months labour upon the same. But now, those erroneous Fellows (who run from one to another, and although themselves be rude and ignorant of all things, proffer their labour for reward to make the Stone of Philosophers) require to themselves for digestion the space of one, two or three whole years. But what a vast difference is there between three days and three years. As for my self, I indeed as yet have never elaborated so great a Work, but have seen with my Eyes so great a possibility thereof, and with my hands handled things so, as (if time and place be given, and God grant success) I am confident I shall prepare this supream Medicine in a very short space of time. But I can truly affirm, that in all my life I never aspired to things so high; yet what hath been conferred on me by God, I now make common. Wherefore, he (whom God shall favour) may there begin, where I have ended, and happily consummate the Work: but if he (whom God favours not) shall attempt any thing therein, let him not disquiet me with troublesome Interrogatories; for I know not how to answer more, than are here discovered by me. Yet (if God please) after some short space of time, I will clearly expose to publick view, whatsoever I have found and seen in the particular Melioration of Metals. Which indeed will contribute great Light to this later Age of the darkened World.

CHAP. I.

Describing that artificial Philosophick Distillatory Furnace (of which the little Book of Fires treats) by the help of which in the space of one hour, all Chymical Operations at one time, the secret Fire mediating, may be demonstrated so, as was never yet described by any Man.

Get a Furnace made of good Earth (which in burning will be rendred as compact and solid as Glass; such you may find about Colen, Sibburg, Freichiem, or Waltenburg) in its Diameter, at least two Foot broad, but rather (if that well may be) three. Prepare a Vessel like the Hemisphere or half-Globe, having three or four handles, to be hanged up by, fill that with cold Water, and your Recipient or Blind-head will be perfect. Then fit to it a plain Pan of good Earth, the breadth of three or four Thumbs, and a Thumbs breadth high. This Pan fill with common Sulphur, mixt with some other Mineral Subject, as Mercury, Auripigment, Arsenick, or Antimony; which you desire to fix, either particularly into Sol, or universally into Medicine. Kindle the Sulphur that it may burn, then this Sulphur will calcine and fix that subject (in the Fire continually burning,) which was put in to be fixed. If in burning the Sulphur be deficient, it must be supplied with other Sulphur. If the Sulphur should happen to be extinguished, you must kindle it again, that it may constantly burn and never go out. It will not easily go out, if you prevent the extinction, by putting a little Cotton in the midst of the Pan. When the burning Sulphur, with its penetrating and ripening Fire, penetrates the subject added, then the volatile Mineral at first cannot bear patiently the vehemency of the Fire, but a part of the same is elevated upwards with the fiery Oil (fixing all Mineral subjects) which concretes round about to the Vessel, and again distills down upon the burning Sulphur into the Pan, so as it excites no small admiration in the Beholders. The motion of this Oil, which is so often and long driven upwards and downwards; Philosophers have named their Distillation, Ascent, and Descent, also Cohobation and Circulation: but the Sulphur continually burning, they called Calcination and Solution. For, in this operation, two very potent Fires act. The flame of Sulphur is a strong fixing Fire, but stronger yet is that fiery Oil continually distilling. By the help of both which Stygian Fires, the volatile subject in the Pan, is in a short space of time (unless it was very impure before) without any diminution of its weight fixed into a fixed Medicine. It is to be admired, with how great virtue, either Fire is endewed, for fixing volatile Metals; also it is pleasant to behold, how (when any drop of that Oil of Sulphur driven upwards distills down again upon the burning Sulphur) the flame that ascends then, will be red as bloud, which otherwise from Sulphur onely ascends yellowish. The repeated Distillation of that into the under set Vessel was by Philosophers called Inceration: But when the whole resided in the bottom without any ascending fume, that was by them called Fixation.

These operations I have performed with my own Hands, and seen with my own Eyes. More at this time I dare not publish; for more than enough is already spoken to impious Men. Which indeed I should not have done, if this excellent Philosophick Work had not been made too common already, or (to express my meaning more plainly) if it had not fallen into the hands of unworthy Persons, to me most ungratefull. For indeed I permitted onely some few of my Friends to see this Philosophick fixing Furnace; yet the knowledge of it was by them so far divulged, as I repented I had ever communicated it. Nevertheless, instead of that, not long after by God was given to me a certain other, far better and more elegant gift, for he shewed me such an Instrument, as would far more commodiously than the former, receive the ascending sulphureous fume, so as none of it should be lost. Therefore this divine gift shall by me be more warily kept than the former.

A. Is the standing part of the Furnace.

B. The lower Hemisphere or half Globe, which is to contain the Sulphur, or what you intend to make into Oils or Spirits.

C. The upper Hemisphere with its Pipe to draw the Oils or Spirits by.

D. The body that holds the Water.

E. The Cavity or top of the body to put in the Water.

FFF. The handles by which it is hanged up, which are made of the same Earth that the Body is made of.

G. The Cock to let out the Water, that you may put in more cold.

H. The Hemisphere to work the Minerals and hath no Pipe.

I. The body to hold the Water to keep it Cool.

K. The Cavity of the Body to put in the Water.

LLL. The handles to hang it by.

M. The Cock to let out the Water that you may put in more cold.]

CHAP. II.

The way of preparing another Medicine of Sulphur onely.

Fill an earthen Pan full of Sulphur, and set it under the Blind-head. Kindle the Sulphur and keep it continually burning for eight or fourteen days. And when the burning Sulphur causeth its Oil to ascend, and the same again descends upon it, and this ascent and descent hath so long been made, as untill the Oil is fixed, and no more ascent is perceived, then let the Fire go out, and that which you find in the bottom, looking black as a Coal, take out, pour clear Water upon it, and make them boil together. In this boiling the Water extracts the fixed Oil of Sulphur, which passed into Salt, from the black Fæces. This extracted Salt distill through a Filter, and permit the Water to exhale in Balneo; so the Residue will remain in the bottom sweet, in the form of a sowerish gratefull yellow Salt. Which take out, and put into a clean Crucible, where keep it hot, but not red hot; then the Salt will wax red. This dissolve again and Filter, and it will leave some Fæces. You may reiterate this operation if you will, and the Salt will be so much the more pure. This Salt is of a middle tast between sower and sweet: Of which five or six grains being taken inwardly will penetrate the body and strongly provoke sweat. But a larger Dose will provoke gentle Seidges, especially if the operation be made in some Iron Pan, yet it contracts from the Iron a sweetish tast, but that is not at all to be feared, because the Salt plainly deposits this tast, especially if you heat it hot and dissolve it, coagulate and heat it hot again, unto the third time. For then it loseth that tast, and becomes a sweet red Salt, which is a safe remedy against all Diseases, where there is need of sweating and purging.

Note, here is need of caution, that in making it hot, your Fire be not too strong, and so the virtues of your Salt diminished, which is a thing accurately to be minded. Ancient Philosophers likened this operation to such a Fire vomiting Dragon, as devours his own Tail, and converts it into a salutary Medicine. The Dragon is burning Sulphur, his Tail is its fiery Oil, which slides down upon the burning Sulphur, and in it converts it self into an efficacious Medicine.

Note, I would have you give credit to me, in these Works, which I here have opened in few words, are many things of great worth contained. Therefore, if you be wise, you will more diligently search into the matter, and find out much more than is here disclosed by me.

CHAP. III.

Anther secret Fire of Philosophers, by which all venemous and fœtid Vegetable, Animal, and Mineral Subjects, may be changed and prepared into a most efficacious Medicine.

Rectifie Spirit of Wine so perfectly well from all Phlegm, as it will all burn away. For this way you will have a secret Fire, by help of which you will be able to effect wonders in Medicine.

CHAP. IV.

Where first is exhibited an efficacious Medicine from this Vegetable Fire it self.

Prepare you of stony Earth polishable in Fire, or of Metal, a Furnace in such wise, as under it a flaming Fire may burn, and yet none of the fume fly away, but in it condense either into Water or Oil, and thence descend into some fit Receiver. Under such a Furnace, in some earthen Pan kindle an ounce or two of this subtile Fire, and let it burn. The Spirit of Wine being burnt, the volatile Salt as incombustible (yet the volatile Mercury of the Wine) comes forth, is cooled in the Receiver, and so preserved.

Note, when the first Spirit of Wine is burned, more must be put in. Of how great profit it will be in Medicine, you may easily judge, because it is the immortal and incombustible Soul of Wine. How much it is able to effect in Alchymy, is not very well known to me, I not having laboured much in it as yet. Basilius touching this Mercury, thus Writes: Whosoever can obtain it, will be a principal Master in Chymistry. He, as I judge, well knew how from Gold its Tincture was to be extracted by the help of this. But of these enough at this time.

CHAP. V.

How by the benefit of this secret Vegetable Fire, the Microcosmick Mercury may be corrected, freed from its nauseous stink, and converted into a sweet Medicine.

Rectifie Spirit of Urine as highly as you can, according to my Prescripts, largely described in the Book of Furnaces. To this Animal Mercury add five fold or six fold its weight of our Vegetable Fire, with which fill a Pan, and kindle this Fire under our Philosophick Alembick; then will our Fire burn up all the nauseous stink of the Animal Mercury, so as it will ascend with a gratefull odour and tast. If it be not to your mind the first time, commit the same to this purgation a second time, and make it pass over; then you will find your Animal Mercury sweet, by virtue of which you will be able to do great things in Medicine, because it forcibly penetrates. Therefore a diligent Physician should not be ignorant of the use of this. It is known that Spirit of Urine doth much good in Medicine yet it is commonly abhorred by reason of its unpleasant tast. But when it hath sustained the trial of our Philosophick purgation, then it ascends into its Heaven, that is, into the Alembick without stink. Also by help of this purgation, all other fœtid, bitter and unsavoury Vegetable, Mineral, and Animal Subjects, may be purged, rendred sweet, pleasant, and gratefull, as the following examples will prove.

CHAP. VI.

Recipe of common Sulphur, Tartar, and Niter, of each one pound, pulverise, mix and decrepitate them in a Crucible, kindling them on the top, otherwise they will fulminate. When decrepitated, melt and pour out the mixture, reduce it to Powder, and extract thence the Tincture with Spirit of Wine. Burn away the Spirit of Wine under the Philosophick Alembick, and what ascends reserve for your use in Medicine. What remains in the bottom will be sweet and void of all evil savour, because the Spirit of Wine hath burnt up all the stink. This Medicine is a most excellent Diaphoretick.

CHAP. VII.

How the Tincture or Soul of Antimony may be purified by the benefit of this Vegetable Fire.

Recipe of Antimony, Tartar, and Niter, of each alike; decrepitate, melt, pulverise, and extract the Tincture, which cause to pass through this Purgatory Fire, and you will have a safe Medicine against all Diseases. But if you would render it yet more excellent, to this Antimony (which hath already once sustained that Purgation) again add its own weight of Tartar and Niter; decrepitate, melt, extract, and cause it to burn as before, and you will have your Medicine more excellent. And if you shall repeat this labour the third time, you will have it far more excellent, for every time there are some Fæces deposited, whence the Medicine becomes more efficacious.

As is said of Sulphur and Antimony, so also all other stinking and bitter Subjects; yea the stinking Dungs of Animals may be so purified as to become sweet. But there is no necessity to speak hereabout in this place. For whosoever studiously searcheth for some famous Medicine, will easily find some excellent thing, so as he may attain both Riches and Honour according to his wish.

CHAP. VIII.

How by help of the Vegetable Fire, Mineral Fires may be extinguished, and the corrosive fiery disposition of them converted into sweetness.

It is very well known, that the greater common Fire doth always (as often as one is set near the other) either extinguish the lesser, or cause it to languish, the same also happens to Philosophick Fires. As for example, Put into a Stone dish or Pan, Spirit of Salt, Vitriol, Niter, or Sulphur, or some other acid Spirit, and three, four, or six parts of the best Spirit of Wine which kindle, and the Spirit of Wine will burn away, but the acid Spirit through the subtilty of the flame becomes sweet. Which sweet Spirits, especially that of Sulphur and Salt, manifest great Vertues in Medicine. Basil Valentine speaks of the dulcified Spirit of Salt, that it extracts from Gold its Tincture; and that he, who knows how to dulcifie it, will be honoured by Philosophers. He in like manner teacheth, that Spirit of Wine is seven times to be abstracted thence: Yet undoubtedly he intended not the vulgar Abstraction, but this secret Abstraction rather, of which we now speak. Because such Spirits are not dulcified at one time, but Spirit of Wine is often to be abstracted thence by the help of Fire, before they will be sufficiently dulcified.

CHAP. IX.

Another way, by help of other Fires, to cleanse and sweeten Vegetable, Animal and Mineral Subjects.

Every man knows, that the Nature and Property of common Fire is, to absume every stinking Sulphur, to drive away Mercury, and leave nothing but dead Ashes, with a little fixed Salt; which is no Correction, but a violent Destruction and Corruption of good things. Therefore, in preparing famous medicines, we should use a better Fire, viz. such, as neither consumes Sulphur, nor drives away Mercury, but onely ripens, cleanseth and swetens them; as will be proved by these following Examples.

First let us make trial with the (to us abominable) Dung of men, and see, whether its Stink can be totally taken away, and of it an Universal medicine be prepared.

It is very manifest, that the Dungs of Animals crude and not prepared, are of some use in medicine, and we know they have been long in use with Galenists and Apothecaries: For they presume to cure the Jaundies with Goose-dung; Feavers with Horse-dung; Inflammations of the Bowels with the distilled Water of Cow-dung, which they call the Water of all Flowers; and the Quinsey, with the white Dung of a Dog, which they call Album Græcum. Pertinent to the purpose, History makes mention of a certain Countryman labouring with a Quinsey. To this man a Physician gives a Bill, by which he was to go to an Apothecaries Shop, and buy Album Græcum. The Bill he gave to a Boy in the Shop, who having read it, looked into the Box in which Album Græcum was wont to be kept; and finding the Box empty, bid the Countryman stay a little, and he would serve him presently. But the Boy not wise enough to conceal the Secret, runs presently into the Church Yard, where he gathered some of the white Dung of Dogs, which he brought home, and put into his Mortar to pulverise. The Countryman seeing this, spake to the Boy thus: I pray thee lay aside those things, and give me what I have need of; for I can stay no longer. To which the Boy answered: This is that the Physician prescribed you; therefore stay but a little while, for it will be beat enough presently. Then the Countryman angerly said: What do you say, you Whelp! Must I buy Dogs-turd of you for Silver? I have enough of that at home: Therefore you and your Doctour shall eat it your selves for me. And having spoken thus, he went out of the Apothecaries Shop in a great rage. Many such Histories are variously commemorated: by which you may clearly see, that the Dungs of Animals, although crude and not at all prepared, have been used by Apothecaries. All which had they not been usefull in Medicine, would long since have been abrogated. But humane Dung, which deservedly is to be preferred before all other, is not used medicinally; and that onely because of its evil smell. Yet I have known some old Women give that to be taken inwardly by such as laboured with Feavers (but without their knowledge) and so have expelled those Feavers. There are some Chirurgeons so skilfull as to know, that the Salt of humane Dung onely generates Putrefaction, but on the contrary all other Salts preserve from it. Wherefore they use that for putrifying such excrescent Caruncles, as they fear to cut off, by reason of the intermixed Veins. Yet, that humane Dung (if inwardly taken) wants not its effects, no man doubts: but because of its great Stink, its use is to be abstained from, and not to be admitted in medicine. Nevertheless, if it can be freed from its abominable Odour, it may be used in medicine, otherwise not. Wherefore, Paracelsus so highly esteemed it, as he said: From him Heaven and Earth is hid, to whom humane Dung is not known. An History, which shews what happened in Cæsar’s Court, between him and the Court Physicians, plainly sheweth this. For when those Physicians asked him to leave behind him some medicinal Experiment unto them, Paracelsus ordered humane Dung to be brought and laid before them. They seeing that, went away in a rage and reviled him. But Paracelsus answered. You indeed run away, thereby proving your selves unworthy of the Secret I purposed to have discovered to you. Whence it is very manifest, that Paracelsus knew how to render stinking Excrements fit for use. For undoubtedly, he never administred them to any man, before they were prepared; because he had other Medicaments always in readiness. Now, that it may be known to be possible to take away the Stink of Dungs, I will prove the same by the following.

To a sound and healthfull Man for two days together give nothing to eat, but a little well baked Wheat-bread; or to drink, but good Wine. His Excrements for these two days cast away. On the third day let him eat a peculiar Bread, with which is mixed before it is baked about an Ounce and half, or one Ounce of my Blood of Sol; also let him have an Ounce and half, or one Ounce of the same Blood of Sol mixed with his Drink, that it may thereby be tinged with a red Colour. And all the third day let him eat nothing but this Bread, in which the Blood of Sol, or Gold rendered irreducible hath been baked, and use that Wine onely, which the Tincture of Gold hath coloured. Then on the fourth day, let his Excrements (which will be tinged with blackness like a Coal) be put into a glazed Pan or Dish, yet with this Caution, that no Urine be mixed therewith; because that will be injurious. Indeed these Excrements will have a very evil Odour, but that you may take away their stink, and convert them into an Universal Medicine, proceed thus.

If these Excrements be in weight one pound, or somewhat above, pour on them two Ounces of well dephlegmated Oil of Sulphur, or in defect of that, as much strong and well rectified Oil of Vitriol; mix the whole well stirring it with a wooden Spatula, that the Oil may act upon the Excrements: Expose the whole to the Air for one Night; and that mineral Fire will calcine the Dung Philosophically, and deprive it of all its stink, without any diminution of its Weight; which is very strange. And if any part of the evil Odour should be left remaining, add to it again one Ounce and half of the Mineral Fire, and suffer them to stand together for one Day and Night. Then must you also have in readiness the Animal Fire, viz. Spirit of Urine exactly rectified, of which pour leisurely and by degrees upon the Dung, so much, as until both those contrary Spirits cease to act each upon other, and are still: For then those two contending Fires have mortified each other, whence a middle Salt is generated. Upon this mixture put into a Glass do you also pour so much of the Vegetable Fire, (that is, of the best Spirit of Wine) as may rise in height above it two fingers breadth. Set this glass in Balneo, and digest the whole for twenty four hours: For in that time the Spirit of Wine dissolveth that Salt, which proceeded from both the contrary Fires, together with the Microcosmick Salt, Sulphur and Mercury; and from that Gold, now the second time inverted, extracts the Tincture, which it hath, and is thereby tinged red as Blood. This Tincture pour off, and re-pour on other Spirit of Wine, and let that also stand twenty four hours in Balneo for extracting what remains: but this will have but little Tincture, because the first extraction drew forth almost all. Add both extractions together, and in Balneo, with very gentle heat, by Alembick abstract the Spirit of Wine from the Tincture; then will remain in the bottom of the Vessel a very red and pleasant Salt; upon which must be poured so much Aromatick Spirit of Wine, as will suffice to dissolve all the Salt. Which Solution pour out from the Glass it was dissolved in, into a strong and very clean Glass-bottle, and keep it by you as a most pretious Treasure.

The Dose of it is very small: for if you give, at one time, 1, 2, 3, 4, 5, or 6 drops, it will provoke Urine, expel Sweat, and the Stone also powerfully. But if the dose be augmented, it purgeth the Belly, and that without any molestation. In a word, this Universal Medicine may safely be used in all Diseases. Yet because I intend brevity, I forbear to write more touching this Medicine.

The Excrements or Fæces, from which this Tincture is extracted, are not to be cast away, but must be calcined with Fire till they are red hot, and (after a strong Aqua Regia hath been poured upon them) the remaining Gold, which was not before extracted, must be dissolved. Yet you shall have very little of that; because the Man’s Stomach did a second time invert that Gold, (which was once before inverted) and made it reducible, so as it could be extracted with Spirit of Wine by help of the Mineral and Animal Mercury. It is hard for me to believe, that a more excellent Diuretick and Diaphoretick Medicine can be found, than this Microcosmick Salt, which is tinged with Sol. For you will know of how great vertue this Diuretick and Diaphoretick Salt is, when you shall precipitate the acid Oil of Sulphur (or in defect of that, rectified Oil of Vitriol) with good Spirit of Urine, and reduce it into Salt. And will not such a Salt as this be far more excellent, when Sulphur the (Philosophically calcined) Salt and Mercury of the humane Body, together with the Tincture of Gold have Access?

I have not writ any thing here of this Universal Medicine, to the end it should be preferred before others, because I very well know, we can of other Subjects prepare famous Medicines, and easily be without humane Dung; but whatsoever I delivered here, I did it for the good of all. For my part, I say, if any one hath no mind to proceed in this Operation, let him forbear. It sufficeth me, that I have signified to the World, how by the help of Art, all venomous and stinking Subjects may be amended and cleansed.

Thus may the industrious Physician, by the benefit of the three Principal Fires prepare many excellent Medicines, and before all sluggish and careless Physicians be had in great honour by the Sick, and obtain the favour of GOD and Men. For he may invert the Venom of Vipers, Serpents and Scorpions, and convert the same into an Antidote powerfull against the Pestilence, and other Venoms. He also understands how to prepare a Medicament of Toads safe to be given to dropsical Persons: of Spiders a Medicine healing the Leprous; of Cantharides and May-Woms, a certain Salt good against the Stone of the Reins and Bladder; of Earth-Worms, or Rain-Worms, a venereal Experiment; of Opium, Tobacco and Henbane, a famous Somniferous Medicine; of Wormwood a Stomachal and Antifebrile; of Hellebore, Agarick, Spurge, Asarabacca, Squill, and the like, an Universal Purging Salt; of Pearch-Stones, and Crabs-Eyes, a Nephritick Medicine against the Stone of the Reins and Bladder; and of Napellus, Stavesacre, and Wake Robbin, a famous Antipodagrick. These, and other such most excellent and presently medicinal Salts may after the same manner be prepared: These, for the health of infirm Mankind I could not content my self to conceal. Indeed I could have writ more at large touching this matter; but brevity, which I now study, forbids a more ample Declaration.

CHAP. X.

Of the Nature and Property of that Fire, which lies hid in Tartar, or the Stony Fæces of Wine.

Tartar is a Salt, which in Fermentation separating it self from the Wine, adheres partly to the sides of Wine Cask, and partly resides with the Dregs in the Bottom. This Salt or Tartar, although it is numbred among Salts, yet it is of another disposition than all other Salts; because they may be dissolved in cold Water, but this Tartar cannot be dissolved, except in boiling Water onely. No Man hitherto was willing to open the Cause of this hard Tye. But I, seeing Death daily approaching nearer and nearer, was not willing to carry it with me to my long Home, therefore I chose rather to leave it behind me for Mankinds sake. And thus it is with Tartar. Tartar contains in it self a peculiar Sulphur by which the Salt is so bound or fixed, as it cannot like other Salt be dissolved in cold Water. For if the Sulphur be separated from it, it is easily dissolved in cold Water, like other Salts. Yet so soon as such Sulphur is taken from it, the secret Fire which lay hid in it, is also taken away: and thenceforth it can no more serve instead of a secret Fire, by which Metals are ripened into Tinctures; but is rendred onely fit to perform its Office in medicine. Touching which, for brevity sake we shall here make no mention.

The method of depriving Tartar of its tinging Sulphur, that it may be dissolved in cold, is thus: By burning two Pound of Tartar, reduce it into a white Salt, upon which, if you pour Water to dissolve it, it will become a Lixivium. Which Lixivium pour upon one Pound of Tartar, and boil them together in an Earthen glazed Pot: Then the Lixivium dissolves the Tartar, and separates the binding or fixing Sulphur from the Salt. Then pour on one part of common Tartar, boil them together yet once, filter the boiled Liquour through Paper; then in the bottom will remain the Sulphureous Fæces, and the Water of Tartar pass through yellowish; upon which Water pour distilled Vinegar to mortifie the Lixivium. This being done, the Vinegar will also be coagulated with both Salts, and be changed into one Salt; which Salt in Medicine and Alchymy is of great use and benefit; touching which if I should here write more I should be too tedious: but (GOD willing) the manifold use of it shall be shewed in my Third Century. For here my purpose is not more at large to speak of the matter. [vide Helm. Fol. 183. and Basilius p. 240.]

That feculent Slime, which adheres to the sides of the Filter you should not cast away, but endeavour to fix. For then you will find some admirable thing, and more than here I dare discover. Because that is the genuine Coagulator of running Waters, which it hardens, and is joined in a singular familiarity with metals, and especially with Sol; as I with admiration have experienced. For in a few hours it tinged Sol with whiteness, and turned it into brittle Glass; whereas otherwise Sol is an Enemy to every volatile Sulphur. I do not believe there is any other thing in Nature second to this wonderfull Sulphur; which is endewed with a potency coagulating and hardning running Subjects. For nothing, except Sulphur onely, can be found, which coagulates and tingeth. Mercury and Salt tinge not: but Sulphur doth that. Consider I pray, how great power common Sulphur hath over Mercury, since four Ounces of it can coagulate a Pound of running Mercury into hard and red Cinnabar. Also four Ounces of common Sulphur can coagulate two or three Pounds of Oil into a Liver-like Mass: and one Pound of Oil reduce ten Pounds of Lixivium into hard Soap. Likewise one or two half Ounces of the volatile Vapour of Sulphur in subterranean Veins, can coagulate serene Water into hard Rocks and Stones, as also all sorts of minerals and metals. So, that little Sulphur which is found in Tartar, can render much sower Wine or Water hard as a Liver; as is known to those that labour in Wine and Vinegar.

I once purposed and endeavoured to extract from Gold its Tincture by the benefit of Salts, among which Salts Tartar also was; whence my Gold came out white and altogether brittle as Glass. But I, being willing to prove whether my Gold was constantly white or no, cupellated that with Saturn; and then I found my Gold not to remain white, but to have received its pristine yellow Colour. That whiteness proceeded from nothing else, than the tinging Sulphur of Tartar, and because the Colour was not fixed, therefore in cupellating it vanished away:

Note: Hence, when I had broken small a little of this tinged white and brittle Sol, and cast it upon a little vulgar Mercury made hot in a Crucible, it presently had ingress, and coagulated the Mercury into an heavy white Body, which when I exposed to a cineritious Examen, all the Mercury vanished, and the Sol onely remained in its Colour. The Reason hereof was because the aforesaid Sulphur of Tartar was not fixed. Yet thence I observed, that it might be fixed with Sol into a constant Redness. If any one hath convenient time and place, he may more profoundly search into this Work, because in it lies a great Arcanum. But how otherwise from Gold its Tincture is to be extracted, shall afterward be taught. Enough of that at this time.

But there remains this one thing to be spoken, viz. that whosoever knows how to conjoin the Sulphur of Tartar with the Sulphur of Metals, send to fix it with them, may certainly obtain the Tincture: As Ripley clearly intimated, when he said, He saw a red Toad so long and so often drinking of the Juice of Grapes, as until his Bowels burst. If you do more seriously think of this (and GOD judge you worthy of his Grace) you will experience wonderous things; if not, then conclude thou wast not worthy of those Secrets. So much may suffice for this time to be spoken touching the admirable Sulphur of Tartar. More elsewhere of it, if GOD will.

CHAP. XI.

Proceeding now to Metallick fixed Salts, Mercurial volatile and most subtil Spirits, let us see what they are able to effect in Medicine. And first let us speak of Antimony, as the Radical Juice of all Metals.

Recipe of the Minera of Antimony finely pulverised one Pound, of our secret Sal Armomiack six or eight half Ounces; which diligently mixed put into a coated Glass Retort, which set into a Distillatory Furnace, and apply a Receiver thereto, ministring Fire leisurely according to Art, that the Glass be not broken. In distilling first of all ascends a little sowrish Water, then (the Retort being hot) a thick Oil fat and yellow, in which is contained the most excellent Mercury of Antimony, which you may thence thus separate.

Upon the yellow Oil distilled, pour common Water, which Water will draw to it self the Salts, and precipitate the Mercury, like a yellow ponderous and shining Calx, which being edulcorated and dried, will be an Universal Purger. Its dose is very small. I use no more than a quarter of a Grain, which (saving your Reverence) gives me 3, 4, or 5 Stools: but to a robust man I give half a Grain, a whole Grain, and sometimes two Grains. Note: If a larger dose be given, this Mercury excites vomiting also, though very gently. If you would render it Diaphoretick, you must thence abstract rectified Oil of Vitriol. Then this Mercury of Antimony, which before was liquable as Wax, becomes altogether fixed and unmeltable; and then you may give of it from 1, 2, 3, to 8, or 10 Grains, which indeed move not Seidges, but provoke Sweat without weariness to the Patient, and performs the Office of a blessed Medicine against all Diseases, where Sweat is needfull. Reduce the Caput Mortuum taken out of the Retort to Powder (the finer the Powder is the better your Work will succeed) and having put it into a Phial pour Spirit of Wine upon it, mix them by a continued stirring and shaking of the Glass (for otherwise it turns it self into an hard stony Mass) and in Balneo digest it for a natural Day. Thence the Spirit of Wine will acquire a red Colour, which pour off, and repour on fresh Spirit, which also permit to extract as much as it can. Then with gentle heat of Balneo, abstract the Spirit of Wine from the Tincture, which will reside in the bottom like a red Salt. Which Salt is so great a Treasure in Medicine, as exceeds all estimation. For it passeth through the whole Body like Fire, and consumes Diseases, as Fire burns up Wood. For according as it finds any defect in the Body so it operates, expelling Sweat and Urine, purging out all malignant and noxious Humours of the whole Body, and highly purifying the Blood, so as I believe no more noble Tincture and Salt than this can be extracted out of Antimony. Its dose indeed is very small, but of great efficacy, insomuch as using but half a Grain of it you will find a most evident Operation. Therefore, if a Master of a Family provide for himself but one Drachm of this Medicine, he may by the help of that for the space of one whole year not onely preserve himself and family from many Diseases, but also defend himself and them from all other Affects every where prevailing. Therefore let GOD have the Praise of it.

CHAP. XII.

That this way also may be prepared from Auripigment and Arsenick a Mercurial Oil, and a fixed Tincture.

Recipe of Auripigment one Pound of our secret Sal Armoniack four Ounces, which reduced to Powder mix, and distil in a Retort by degrees a volatile yellow corrosive Oil. At last, in the neck of the Retort will ascend a sublimate Red as Blood, transparent and as beautifull as an Oriental Ruby; the external use of which is famously medicinal against Ulcers and gangrenous Affects. And the yellow Oil is a most present Remedy for mortifying all gangrenous Ulcers, and laying a solid Foundation for their Cure, if the part affected be onely anointed with a Feather dipt therein. If any one pour Water upon the aforesaid Oil, that corrosive, which ascended with the Auripigment, will be separated and precipitated into a yellow Calx, which edulcorated and dried, becomes so strong and vomitive, as it cannot safely be given inwardly: but outwardly sprinkled upon Wounds, it lays a good foundation for healing. But if from the aforesaid yellow Powder, Oil of Vitriol be abstracted, it then becomes so fixed, as it will bear the force of a most violent Fire, without any exhalation of fume; and then loseth all its venome, and may be most safely used from 1, 2, 3, 4, to 6, or 8 Grains, against the Pestilence, all Feavers, and such Diseases where Sweat is needfull. It is to be admired, that this Subject so very volatile and venomous, should by one onely abstraction of Oil of Vitriol, become so fixed and constant in Fire. Also it is no less admirable, that this Oil like any other Oil of Minerals, doth not ascend in the form of a Liquor, but like and in the form of some fat Vegetable Oil, whereas in it is not any fatness at all, because all proceeds from the Auripigment.

Moreover, it will be profitable also to teach, that the aforesaid fixed Auripigment (whensoever unto it, by the help of Mercury of Luna, ingress is procured) projected upon a Red-hot Plate of Copper, renders the same totally white and as tractable as Silver. Which things being known, although of little use, do notwithstanding savour of a pleasing Curiosity, by which you will find, that of red Copper, white Silver may be made. Also, after the same manner of white and red Arsenick, such a medicinal Oil and Tincture may be prepared for Venus. Note: Whosoever is desirous to labour herein, must studiously avoid the venomous fume: For Arsenick cannot well be handled without peril.

I might here also say something of the running Mercuries of Metals; but since they rather appertain to the Transmutation of Metals, than unto Medicine, I thought it best to pass over the mentioning of these in this small Treatise, and to publish them in the following Centuries.

CHAP. XIII.

Of the subtil and most penetrating Medicinal Spirits of Metals.

In my little Book of Fires, and also in my fifth Part of the Spagyrick Pharmacopœa, I have indeed made some mention of volatile Spirits, but for brevity sake concealed the method of preparing. When I considered, that such Works were judged by many impossible, I thought it would be worth while here to insert the Preparation of them; and that onely from one Metal, that every Man may see the Verity of all the other. For whosoever is desirous to operate in Metals, he may be able by this one Process sufficiently to learn so much Skill, as it will not be difficult for him to extract such volatile Spirits from other Metals also.

The way of preparing the volatile Spirits of Metals.

Recipe of the Steel Wyars, which the Needlemakers cannot use, one Pound, which so heat in the Fire, as all squallidness and filth may be burned away. Afterward put them into a glass Body, and pour on them of the hereafter described dissolving Water 4, or 5, Pound. Place the Vessel in Balneo or in Sand, and administer Fire so to it, as the Water in the Glass surrounding the Steel may wax hot and not boil; then the Water preys upon the Iron to be dissolved. For in this Operation the Steel is dissolved, and fermented like new Beer or Wine. In this Fermentation a certain most subtil Spirit of Mars ascends, without any corrosive, breathing a very strong Odour, and endued with a Taste vehemently penetrating. For such a Spirit so penetrates the Tongue, as the taste long remains, although a Man wash his mouth, yet this taste is not unpleasant. By penetrating the Body of him that takes it down, it provokes Sweat copiously, opens obstructions of the Liver, Spleen and Lungs, and comforts the vital Spirits and Stomach. Also it is admirably conducent to the Health of those, who are accustomed to drink Wine mixt with Water; because it gives the Wine a gratefull Taste, and that far better, than the best of sowrish Springs are able to perform. If any one knows how to fortifie, or concentrate this Spirit by Rectification, he will be able to effect wonders by the benefit of it; which indeed yields not to be so readily concentrated, as Spirit of Wine: as you shall hear anon, yet it is possible.

The Water is prepared in this manner.

Recipe of common Salt one Pound, which dissolve in 4, or 5 Pound of common Water, and pour upon it half a Pound of Oil of Vitriol, to which superadd some Steel-wyar, and thence by distilling separate the Water; then no sharp Spirits will ascend with the Water, but all the corrosive will remain with the Mars, and nothing ascend but a subtil Spirit void of Corrosion. This moveth admiration, that of such an hard and fixed Metal, with the help of so gentle heat, should ascend such a flying and penetrating Spirit. But it is more to be admired, that this white, volatile and penetrating Spirit, in a few hours space, is able to turn it self into a fixed red Tincture: yet you will find this incredible Miracle verified, thus.

Fill a glass Body above half full with our Spirit of Mars, yet take no more of it than 5 or 6 Pound, because that would be more than is needfull for Probation. Place the Body, with its Head luted well in Sand, and distil off almost the Water by Ascent, so as onely half a Pound may be left remaining in the bottom. Take what ascends out of the Receiver, and you will find it endewed with little more taste than Rain-water; and that because the volatile Spirit in this Abstraction or Decoction is separated from the Water, and again converted into a fixed Body, viz. A most red Powder. Which red Powder is indeed a true Tincture, yet it hath no ingress into Metals, unless that be procured to it by the help of Gold. Hence is fulfilled the Precept of Philosophers thus teaching: Make the fixed volatile, and render the volatile fixed. What, I pray, is more fixed than Iron? What more volatile than its Spirit? And lastly, what more constant in Fire, than the Spirit again fixed into a red Tincture?

Note: Whensoever the Glass with the remaining Water, in which the red Powder is, shall by motion be disturbed, the Water will seem to be blew, which blew colour ariseth onely from the Tincture, which by that agitation is dissipated into most small Atoms. For when the Tincture red as Blood is again setled in the bottom, the Water stands above it white as before. Touching this flaming Sulphur Cosmopolita thus speaks: When Philosophers have freed their Sulphur from his tenebrous Prison, and see him swimming in his own Sea, they adore him, that is, are delighted with his Beauty. But whosoever would operate any thing to purpose, it will be expedient for him to provide in readiness a good quantity of this Water, because from ten pound of this Water, there is no more than one Scruple of our Sulphur to be expected. Which Avicen, in his advice to his Son observed, saying, he had need to procure to himself sixty pounds of that Water before he began his Work. Touching which also Bracescus hath excellently discoursed, although he was [seemingly] refuted by Tauladanus, who (by reason of the great subtilty of his Wit) could not conceive, that any good could lie hid in despicable gross Iron. But that good Man Tauladanus no more understood the meaning of Bracescus than he knew the nature of Iron. If any one be seised with the desire of operating in this Subject, let him reade Bracescus, by whom he will be sufficiently informed. But many by his Writings have erred, through their mistake of what he mentions in the latter end of his Book, viz. that he spake not of vulgar Iron, which by strong Fire might be again reduced into Iron; but that such Iron was to be chosen, as by the force of strong Fire, could turn it self into a green or blewish Glass. Where the simple Readers following the bare letter, sought their Tincture in common Scales of Iron, but to no purpose. Here I speak of a blew or green Scoria, which can no more be reduced into Iron. For whensoever any one shall melt our fixed Sulphur mixt with Borax, although with most vehement Fire, yet he shall never reduce it into Iron, but into a greenish Glass. This Crocus Martis cannot do, nor any other destroyed Iron; but in Reduction it will always yield some small Grains of Iron, wherefore thence no Tincture can be made. For whatsoever is endewed with a tinging Vertue must not be Metal, according to the Universal Consent of all Philosophers. If any one would find out some excellent thing, let him learn the Art of concentrating that, by which Concentration it will be multiplied in vertue.

These few things I was willing at this time to communicate touching the volatile Spirit, and fixed Sulphur of Mars, for publick good. The whole work is neither difficult nor chargeable, because we may use one and the same Menstruum always again and again, nor is there need of new Expences, which are now easily acquirable. These are things accurately to be noted, according as that most ingenious Poet Virgil hath perspicuously hinted in these Verses.

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 this =Tree= 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 distinguish Right; when rightly known This =Branch= is unto thee, then with thy own Hands 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.

By these it evidently appears, that when one golden Bough is cropped off that Tree, another follows; and not onely one and another, but as often as you will crop one, another follows: Provided the Heavens favour our Enterprize; otherwise all endeavour will be vain. Yea, it will be impossible with hard Iron, or from hard Iron (as the Gold-bearing Tree) to acquire or crop one Branch. Consider these things in your Mind. For here are words plain and clear enough to every man, whose Ears and Eyes GOD shall open.

CHAP. XIV.

Of the Preparation of the volatile and subtil Spirits of other Metals, and of their Use.

Note: This labour of preparing subtil Spirits of fixed Metals, and of reducing volatile Spirits, into fixed Bodies, so fully explains the Table of Hermes, as even Children may understand it. Also it proves the verity of that Aphorism unanimously used by all Philosophers: The fixed make volatile, and the volatile fixed. He, whom GOD favours, will easily understand this; but to all others it will remain most firmly locked, although it be described to them with great clearness. I doubt not, but that this Work (when these my Writings in time to come shall fall into the hands of most diligent Searchers) will be more throughly sought into, and a nearer way found, than this here described by me, by the benefit of which, the Sulphur of Philosophers may be released out of that dark Prison, in which he is kept bound with most strong Iron Chains. It would amaze a man to think, that from such a tenebrous and shadowed black Tree, such fair golden Branches should be cropped. Although they (who are not Philosophers, but would be accounted such, whilst they walk magnificently adorned with splendid cloathing) by reason of their blind Pride cannot see what I have here clearly written; yet those Artificers, who wearing Linnen Frocks, labour in their simplicity, will see; because to their Endeavours GOD gives his Benediction.

As I have here taught the way of extracting penetrating volatile Spirits from contemptible old Iron, and of reducing those Spirits into fixed tinging Bodies; so also from other Metals the same may be prepared. Indeed one Metal is more apt for such an Operation than another, and one gives forth its spirits more readily than another: yet such Spirits may be extracted from all Metals, but with the help of divers Solutions. For that Water which dissolves Gold, leaves Silver undissolved, and what will dissolve Silver, dissolves not Gold. Common Salt, and Salt Niter, with the Water and Oil of Vitriol, (but rather of Sulphur) dissolve Sol, Mars, Venus and Jupiter. Niter the Water and Oil of Sulphur dissolve Lune and Venus. Most sharp Wine Vinegar dissolveth Saturn. The Spirit of Gold coagulates Mercury into Sol, the Spirit of Silver coagulates it into Lune. Both these Spirits are Medicinal. The Spirits of Venus and Jupiter are of a loathsome Taste and Odour, and therefore unfit for Medicine. Spirit of Saturn is a mere penetrating Venome, or a Water, which by its Odour suffocates the vital Spirit, wherefore every man should studiously avoid it, since its use cannot be without Peril; otherwise that Spirit in metallick Works excels all. Nor do I believe we can easily prepare a Tincture, whereby to coagulate Mercury, unless by the help of Saturn cold and killing all living things, yet it must be warily handled.

With these I close up my discourse of these Spirits; because, although of them much more might be spoken, yet it will not be the part of a considerate man to cast Pearls before Swine. Besides, I judge I have already divulged more than is fit. But it is worthy of all observation, that GOD is a faithfull Defender and Governour of all most subtil Arts and Things.

CHAP. XV.

How by the Benefit of a Magnet from the Air may be extracted an Universal Medicine.

It is sufficiently known, that the Life of all things is reconded in the Air, without which Spirit, or Soul of the World, nothing in this Universality of things can live or grow. But the Ancient Philosophers sought out various ways, by which that Spirit might be brought from a far off nigh unto us, be received and exhibited palpable, and at length they found the way, and by the benefit of it performed great things both in Medicine and in Alchymy, and that more or less, according as one knew better than another how to intercept and concentrate it. For the whole Art consists in this Concentration. Therefore, since by the Grace of GOD, unto me also is something known touching a like Concentration of the Universal Macrocosmick Spirit of Life, I was not willing (like some envious or covetous man) to keep so great a Gift of GOD to my self onely, and suffer the same to be buried with me; but chose rather (for the health of mankind, for the profit of my Neighbour, and for the Honour and Glory of GOD) to impart something thereabout; yet no more than is fit or convenient.

If any one desireth to extract some good thing from the Air, he must first well understand what will be a good Magnet, and how to make choice of an oportune place and time. For in a moist Season, you shall extract nothing but an unprofitable Water from the Air. Wherefore no man should undertake this labour of extracting, unless in the height or midst of Summer, when the Air is very serene, void of Clouds, and hot with the Solar Rays. Because, at such a time, the Magnet, which you shall hang up in the Sun, immediately (from the hot Rays of the Sun) extracts a medicinal Water, which every one may use according to his Capacity. Also, I would have you to know, that various Magnets are found, by help of which Water may be extracted from the hot Air, but all such Waters make not for our Universal Medicine. Yet I am willing here to subjoin some of those vulgar Magnets.

The First Magnet.

With 3, 4, or 6 Pound of Mercury, or more or less fill small Stone Jugs, or strong Glasses, which Glasses firmly closed let down into a deep cold Well, where the Mercury in it self will concentrate the Cold. Now, if you would extract Water from the Air, hang up such a cold Glass or Jug full of Mercury in the Air, where it will presently draw Water to it self. Therefore under the Glass or Jug must be set a Glass Tunnel with a long Pipe; by which the distilling Water may be received, and conveighed through the Pipe, from the hot Sun into a cold Cellar. If this be not done, the Sun will again draw to it self the distilled Spirit. You may leave the Magnet hanging as long as it remains cold and Water distils from it: But assoon as no more water will distil, you must immerge it again in a Cold Well, that it may recover its Coldness. In the mean while, instead of it hang up another; and repeat the labour so often as until you have gathered water enough.

Another Magnet.

Hang up in the hot Sun Jugs or Glasses full of such water; which of their own accord will their contract so great Coldness, as you can scarcely endure to touch them with your hand. To them, as is abovesaid, water will adhere, and distil into the Tunnels set under them.

A Cold water is thus prepared. In common water, or Spirit of Vitriol, dissolve of Sal. Armoniack and Salt-peter equal parts, as much as can be dissolved. With this water fill your Glasses, and with them, as is above shewed, extract water from the Air; and that will be equal in vertue to the former. If you be desirous to extract something more excellent from the Air, you must also expose to it more excellent Magnets. For as is the Magnet so it extracts.

CHAP. XVI.

Proceed in your Work thus.

Prepare 3 or 4 Pound of Oil of Sulphur per Campane, which rectifie, that it may become very fiery: Then provide a large Trough like a Chest or Box, which you may cover with linnen Cloath so, as through it no Dust, but the Air onely may penetrate. In this Chest set your rectified Oil of Sulphur, poured into divers small Pans or Dishes so as they be not above half full. Leave these there three or four Days, or so long Day and Night expose them to the Air, as until the Oil of Sulphur hath drawn to it self so much Water as it self was, and filled the Dishes. This being done, empty out all the Dishes into one Glass Body, and in Balneo with gentle heat abstract thence all the humidity. The Oil remaining in the Bottome again expose to the Air in those Dishes, as before, so long as until they be filled. That water again abstract thence, and proceed in extracting so long, as until you have got water enough. This water passeth through all Tinctures; but I have not as yet compleated this Work.

Note: All the best of that, which this Magnet draws from the Air, remains with the Magnet it self or Oil of Sulphur, as its true Matrix, in which it is nourished and ripened; as the most Ancient Hermes, or the Father of all Philosophers, in his Smaragdine Table, hath described in these words. Here the Soul of the World speaks. My Father is Sol; my Mother is Luna; the Wind or Air secretly bears me in its Belly: the Earth conceived and brought me forth, and is my Nurse, &c. The Spirit of the World can bring forth no Fruits, unless it be first seminated in a fit Matrix; because nothing in the World can be progenited without a Womb. This our Magnet is of all Magnets most gratefull to the Soul of the World, and a most natural Friend to the Spirit of the World.

Much might be spoken touching this, but it is not necessary to thrust pulse ready chewed into a sluggish Crows mouth, let him fly out and seek for himself. Here, in this Work are verified those sayings of Philosophers: Nature rejoyceth in Nature, Nature overcomes Nature, Nature retains Nature. Here it is proper also to observe, what Hermes, at the end of his Table saith; viz. My power is not intire, or perfect, before I am turned into Earth. But how this is to be done, I leave to the consideration of every Man. For the unworthiness of the present wicked World forbids me to discourse more amply thereof. To all men, whom GOD shall favour, these will be clear enough. Yet elsewhere touching this matter (if GOD will) ere long shall be taught.

CHAP. XVII.

How from Gold its Tincture may be extracted by help of a Magnet.

Recipe of most pure Gold an ounce and a half, and of the Stellate Regulus of Antimony made with Steel, one ounce, both which melt together in a covered Crucible; and whilst in flux cast at times a little Salt-peter, until the Niter shall have extracted all the Regulus of Antimony from the Gold, and turned it into Scoria’s. Permit the whole to flow well for some time, that the Gold may well settle to the bottom from the Scoria, which will flow like water. Then pour all out into a Cone, where the Gold becomes a Regulus, which must be separated from the Scorias. This Regulus of Sol comes forth much paler than it was before. If this pallid Sol be again melted with the aforesaid Martial Regulus, and the Regulus thence abstracted by the help of salt Niter, the Gold will come forth a little paler than it did the first time. If you repeat this Operation 8, 10, or 12 times, you will find your Gold at length almost totally white, and that its Tincture is extracted from it by the help of that Regulus. The Tincture of Sol is absconded in the Scorias; this, by the benefit of a certain Antipathetick Salt, will be precipitated from the Fæces liquified, like a Regulus highly tinged.

Note: Yet in these Cases, the Precipitation must be warily handled, lest you also precipitate the Regulus [of Antimony] together with it, and so vitiate the Tincture. For this Extraction no vulgar Regulus is conducent, but such onely, as is made of good Steel, and hath such a property, as when a Flint is strook upon it, it yields fiery Sparks, no otherwise, than as from hardned Steel. Which vertue, if it hath not, it cannot rightly draw to it self the Tincture of Gold, but all endeavour will be in vain. This Extraction, Cosmopolita, in his new Chymical Light, hath very well described and discovered in these words. Such Chalibs must be taken, as is endewed with power of extracting that from the Rays of the Sun, which many have sought, but few found. But further he saith: There is found yet another Chalibs, which from Gold extracts its Seed (if it be united or copulate with it 12 times) and thence is impregnated; but the Gold is infirmed even to death. But the Chalybs or Magnet brings forth a Son, which will be more excellent than his Father, viz. Gold, whence he proceeded, whosoever knows this Magnet (of which Cosmopolita makes mention, and an hint of the preparation whereof I have here shewed) and understands how to use the same, in two or three Days he will behold and find so great things, as with the joy thereof his heart will be satisfied. For, if any one hath Philosophick Eyes, he will see what is most pleasing, if not, he will be no more delighted than a Swine, who among the Sweepings of Vineyards hath swallowed an inestimable Pearl or Jewel, but knows not the difference between a Pearl and that Dung.

CHAP. XVIII.

How from Gold its Tincture may be extracted by another Method, or by the benefit of a certain other =Chalybs=.

First, prepare the Green Lyon of Ancient Philosophers (by help of my mineral Salt) of sulphureous Subjects. To this Green Lyon cast Sol, that is, pure Gold; which he, through his greedy desire of devouring always, will swallow, and thereby acquire to himself notable Strength, Power and Beauty. For his whole Body will be thence renewed. His head, with the fore part of his Body will shine with a Grayish Hair, very like a Crows Head; but his Tail with the hinder part of his Body will acquire many various and beautifull Colours, resembling the genuine form of the Rain-Bow, or the Tail of a Peacock. And as soon as the Green Lion hath sufficiently concocted and digested the yellow Lion or Sol in his Stomach, he by Seidge expells the Residue, which will be void of Colour or Bloud. Then the Lion, proud and adorned with various and beautifull Colours, walks to the Waters, in which he immergeth himself, and washeth away all his Colours, and becomes totally white like a Swan, which white Swan the Cook roasteth at the Fire: where that white Swan first waxeth yellow, then more and more Red, untill he is able at length to bear the Fire, and, like a Salamander, live in it without any peril or hurt. This Red Salamander is one of the most noble Medicaments that can be prepared by Art. This Operation I performed but once; and then unto me appeared all those Colours one after another, untill I obtained a Red Salamander, which is a most present Remedy against all Diseases. But what it is able to effect in Chymistry, as yet I have not known, being onely content with a Medicine for Health.

CHAP. XIX.

Yet another way of extracting the Tincture from Gold.

Recipe of our dried Red Bloud of Sol, in the form of Powder irreducible one ounce, or an ounce an half of our Sulphureous fixed Sal-mirabile five, six or seven ounces. Both which mixt together put into a strong Crucible; which covered, set into a Wind-Furnace, giving Fire so, as they may flow together like Water for the space of half an hour afterward pour them out into some Iron Vessel, or Cone, when the Sal-mirabile hath drawn from the Tincture of Gold a Bloudy Colour. The Mixture cooled, separate the Red Scorias from the Regulus, which will be white as Lune. Pulverise the Red Scoria, or tinged Sal-mirabile, upon which pour common Water; this Water dissolves the Sal-mirabile, not indeed tinged with a Red, but greenish Colour. Filter the Solution, and evaporate the unprofitable Water in a Glass-dish. Then in the bottom will remain a Red Salt, which fortified with the Seal of Hermes or Luting of Sapience, keep for a sufficient time in a continual Fire of Coals: for then the Sulphur, as yet immature, will fix it self with the Sol, and become constant in Fire. From that Lute of Sapience, you may afterward (by the help of a proper Magnet) abstract a fixed Tincture, and convert the same to Medicinal use.

Note: That green Saline Water, in which the Redness is latent, coagulates Mercury into Sol, not indeed for wealthy profit, but onely by the benefit of that to know the possibility of such a Work. The Red slime, whence the Salt is extracted by the benefit of common Water, must be taken out of the Filter, mixed with new Sal-mirabile, and in a strong Crucible be made to flow well for half an hour. Then also more Tincture will be extracted, and a white Regulus of Sol again settle to the bottom. If this labour be a third time repeated, the Tincture will be good, and a white Regulus will again settle, yet not so much, as was the first and second time.

CHAP. XX.

How by the benefit of a certain Metallick Salt, from =Venus= her Son =Cupid=, or rather the true =Mercury= of Philosophers, may be prepared in the space of One Day, so, as to sustain the Trial of a Cupel: and indeed, it is neither =Sol= nor =Lune=, but a Tincture most ample for certain white Subjects.

As for the Method of Proceeding, I have willingly offered to the Sons of Art occasion of understanding That: but the thing it self is of so easie Operation, as even the Forgers of infamous Libels, and all the Brethren of Ignorance, would understand and perform the same, if any One in describing it should give them but a very little Light. It would be an unadvised thing to cast so noble a Pearl before Swine. Wherefore I must forbear to write fundamentally of it. Nevertheless, that the World may know such a Tincture is in the Nature of things, and may be prepared of Things of small value; I confess I thought it worth while to discover something thereof.

Recipe of irreducible fixed Arsenick, and of Mercury of Luna, of each eight ounces. Both which Species being diligently mixed, you will have a famous Cementing Powder, by help of which you may perfect this Arcanum, thus:

Recipe of Plates of Venus beat thin and cut small four ounces, which, with the Cementing Powder above mentioned, (making Lay upon Lay, as the manner is) into a Cementing Box glazed within, the Cover of which you must lute very well, and place that in a Cementatory Furnace; or (if you have not such a Furnace) upon a Chimney Hearth, putting so many Coals round about, as the Box may be covered well. Kindle the Fire above, and heat the Box leisurely, and keep it there red-hot among the Coals ten or twelve hours. Then let your Fire go out, and the Box cool: out of which, if you take your Cement, you will find, that the Volatile Spirits of Luna, taking the fixed Arsenick to themselves, have introduced the same into the Copper Plates, and procured to it the whiteness of Silver. This Cement, together with the Copper Plates mixed with salt Alcali or burnt Tartar, melt in a strong Crucible in a Wind-Furnace, and pour out the Mixture into a Cone. When cold, separate the Scorias from the Regulus, which will be white as Lune. Cupellate this white Venus with Saturn; then that, which is not Lune, will enter with Saturn into the Cupel, but the fixed Mercury remain above upon the Cupel. Granulate that, and dissolve it by the help of Aqua-fortis; then indeed the Luna will dissolve, but the Philosophick Sol, or rather Mercury of Philosophers, will remain in the bottom undissolved, like an Ash-coloured Calx. This edulcorated and reduced, passeth into an heavy Metallick Body; in Face, Colour, and Hardness very like common and known Lead, which by Spagyrists is called the Black Lead of Philosophers. This Black Lead hath sustained the Examen of the Cupel, yet it is neither Sol nor Lune. For if it had been Lune, the Aquafortis would have dissolved it; and if it had been vulgar Sol, it would have been infected with no Lead colour. Nor can it be Copper or Arsenick; because if it had been so, it could not have sustained the Trial of the Cupel. Therefore, according to the Fables of Poets, it must be Cupid, or the Son of Venm. When the Gods saw that Vulcan, or the Son of Jupiter and Juno, was born so very black and deformed, they took care to have him carried into the Isle of Lemnos, that there being washed by Apes (that is, by Men or Philosophers imitating Nature) he might obtain a better Form, be nourished and brought up to Man’s estate. Who afterward married Venus, of whom he begat Apollo. Whosoever desires farther Information touching this matter, let him read that Ingenious Treatise of John Bracescus, of the Tree of Life; where many great Arcanums are revealed, and the obscure Writings of Poets and Ancient Philosophers explained.

Here I have in few words divulged one of the greatest of Arcanums. I have not my self, as yet, by trial adhibited this Mercury of Philosophers, for the Transmutation of Metals. Nevertheless, as I have written, it is a very far extended Tincture for white Bodies, and this I have several times experienced; yet onely in white Glass: where one part of the Tincture tingeth one thousand parts with the redness of a Ruby, but the Glass keeps its own hardness. Now, if it could obtain the hardness of a Ruby, as well as its fair Colour, such a Tincture would be full as good, as if it could tinge Lune it self, or Mercury into Sol. For a good Ruby weighing but one ounce, is more esteemed than sixteen ounces or a pound of Gold. But this Glass, with how great Beauty soever it is tinged, still remains Glass, and cannot otherwise be used than to adorn certain Pictures and Images.

Note: If any one knows how to extract the Tincture from this coloured Glass, they will obtain a most excellent Universal Medicine. For, although this Mercury of Philosophers hath once passed the Trial of the Cupel, yet this happened onely by help of the Silver, which defended it from devouring Saturn; otherwise it had been consumed by it. But now it is separated by help of Aquafortis from the Luna, it is destitute of a Defender, and is constrained to enter again into its Mothers Womb, that it may there be ripened, and afterward new born. For all Sand or Flint, of which Glass is made, is the Matrix or Mother of all Metals. Glass is the Philosophers Lute of Sapience, or Seal of Hermes, with which all Volatile Mineral Subjects are so bound and fixed, as they can abide fixed, sustaining the force of Fire.

CHAP. XXI.

How, by the benefit of the Common Lute of =Sapience=, =Sulphur=, =Antimony=, =Arsenick=, =Auripigment=, and the =Sulphur= of Vegetables, may in a short time be fixed into fixed Medicaments.

Recipe any one of those Subjects, which you will; which if you dissolve either by the dry or humid way, in a sharp Lixivium, the Lixivium so far constringeth the Volatile Subject, as it will not, when heat red-hot continually evaporate. Such a Lixivium coagulate into Salt: If of this Salt you mix four or five parts, with one part of a liquable Flint or Sand, and put the Mixture into a Cementing Box well luted; set that into a Furnace of Cementation or Fixation to be fixed, the Sal-Alcali preys upon the Flint, and with it is converted into Glass. But the Volatile Mineral hides it self in this Glass, and is not driven thence by the violence of Fire, but suffers it self to be fixed into a fixed Tincture. After that, which was put in, shall be fixed, take your Box out of the Furnace or Fixation, and make the Glass flow well in a Wind-Furnace. This Glass, when poured out, will be Red in Colour. If you reduce this Glass to Powder, and by the help of Spirit of Wine extract the fixed Tincture, from this fixed Subject, you will have a most efficacious Medicine against all grievous Diseases, especially, if the Tincture hath been extracted from Antimony, or Common Mineral (not Vegetable) Sulphur. The Tinctures of Arsenick and Auripigment, are not so safe to be used in Medicine, but in Chymistry they are more profitable. For such Subjects cannot be fixed by any more easie Method, than is here discovered by me. And Paracelsus, Basilius and other Philosophers judge, that a Tincture drawn from fixed Sulphur or Antimony, will be admirably efficacious in Medicine and Chymistry.

But that I so abruptly break off this discourse, it is not without Reason, for I am confident I have writ plain enough to him whom GOD favours.

Note: If to your Hermes Seal, you add such Sand or Flints, as per se abound with the first Ens of Gold, you will acquire the more noble Tinctures.

CHAP. XXII.

How to prepare a famous Universal Medicine of Gold.

Recipe three or four Ounces of the coagulated and irreducible Bloud of the Lion; of which the little Book of Dialogues treats. Dissolve them, in the dry way, by the help of Sal-mirabile, into a Red Stone; from which reduced to Powder, extract its Tincture, by the help of Alcolizate Spirit of Wine. This Tincture is a famous Aurum Potabile against many Diseases. Also it coagulates living Mercury into Sol. I purposed to have prepared no small quantity of this Aurum Potabile, that I might therewith help and succour the Distress of the Diseased. But I was hindred for two years, so as I could not attend this Operation. Now I have found an easier Method of preparing it, and by help of that, do hope hereafter I shall do more than I could doe before. Touching its salutary use in Medicine, and its Coagulation of Mercury, shall (if GOD will) be treated of hereafter, before it be long. Here the Description of that would be too tedious.

CHAP. XXIII.

How a Medicinal Water may be Distilled from =Jupiter= and =Mercury=, by the benefit of Fulmination, or a sudden Flaming Fire.

Make an Amalgama of Tin and Mercury in equal weights: Mix this Amalgama with Sulphur, Tartar and Nitre mixt in equal parts, and Grind them exactly upon a Stone, and then your Matter, with its Fulmen, is fit for Distillation. Therefore, when you purpose to distill a Medicinal Water from Jupiter and Mercury, begin your Operation thus.

Against some Wall, set up five or six Glass Cucurbits, [or Subliming-Pots of Earth glazed within] one above another, so as they may exactly shut in one into another, and let the Junctures be firmly closed with Paper and Starch, as I taught to be done in preparing Spirit of Salt. The lowest Glass must have an Orifice in the side, into which the neck of the Distillatory Vessel may be inserted. Which Vessel must be made in form of a Box or Cabinet round, a span broad and high; in the upper part thereof, which is to be filled with Sand, the Cover may be included in such wise, as I taught in the Second Part of my Philosophical Furnaces; yet below it must not be round, but plain; so as standing out from some Bench it may be fitted to the Receivers. When all Junctures of the Receivers shall be closed exactly, your Furnace is compleat. Then, at one time put in no more of the Mixture into a Crucible set in that Furnace, than one Ounce. From this (when you have kindled it with a live Coal, and nimbly put on the Cover again) will be excited a Fulmination, and flame suddenly penetrating, and with great noise separating the Mercury from the Tin; in which separation, part of the Jupiter and Mercury ascends in the form of a sowerish Water, but another part in the Species of a subtile yellow Powder. When this Fulmination ceaseth to fume, take out that Crucible, and put another in his place: set fire of the Mixture in that, and let it burn as before; and continue the same labour, taking out and putting in, as long as any of the Mixture is left. Then take the Water distilled, together with the Flores, out of the Recipients. That Water (when digested with gentle heat for a sufficient time) is coagulated into a Medicinal Red Salt. The Flores must be dried and fixed with fresh fulminating Matter, and as before sublimed. Then again will ascend Water and Flores. All the other Flores remain fixed in the Crucibles, which (reduced by force of Fire and diligent Fusion) produce an hard Tin, which may be cupellated by the help of Saturn, but vulgar Tin cannot bear this Examen. This leaves somewhat behind it in the Crucible; yet not so much Gold as covetous Men desire; but so much as renders the Medicinal Red Salt acquirable without charge.

Ancient Poets, fabulizing touching this Work, have writ, that Jupiter and Mercury sought entertainment of Philemon and his Wife Baucis, as Persons contented with little, that from them they might receive Meat and Drink liberally. Let him, who desires a more ample Information of these things, peruse such Philosophers, that he may see how highly this Work was esteemed by them. For, as we now said, Jupiter and Mercury turn not into rich and proud Men, (who regard not Art, but thirst after heaps of Gold, by which they may long continue their Pride of life) but to the Lovers of Frugality onely, and into their House bring their own Blessing with them.

CHAP. XXIV.

The way of extracting an Universal Medicine from common and well-known Lead.

By Calcining reduce four pound of Common Lead to Ashes. With which four pound of Calx of Lead, mix four pound of those Stones or Sand, in which is contained the first Ens of Gold. Melt this Mixture in a strong Crucible into Glass: which reduced to Powder, mix with a fourth part of Salt of Tartar, and in an Iron Crucible reduce it, so you will recover almost all your Lead. This Lead again reduce to Ashes, and mix with it a fourth part of choice Sand and Flints, and melt the Mixture into Glass. Which again reduce by help of Salt of Tartar and Iron: again Calcine it, with Flints turn it into Glass, and reduce it as before; the oftner the better. For in every Operation the Lead extracts something of the first Ens of Gold from the Sand or Flints, and at length becomes very rich with it. That afterward must, by the help of a certain Magnet, be extracted from the Lead, and converted to Medicinal use; as every Man, according to his capacity, is best able to use the same. I judge it not convenient to make a farther discovery touching this matter. Indeed the external face of this Process is simple; because in so short a time, with so little charge, and from so vile subjects, an Universal Medicine may be extracted. Although Saturn is covered with a deformed Ash-coloured Coat; yet within in his interior penetrals is reconded a golden Crown, which is not perceived before that grey Habit is taken off from him. As oft as any one hopes for, or thinks to obtain such a thing, let him read what Basilius, Paracelsus, and other Philosophers have writ touching Lead. Blessed is that Man, who knows how to adhibit to this Operation the Secret Lead of Philosophers instead of Common Lead: for then undoubtedly he will find a most excellent Medicine; according as Ancient Philosophers, by the following Words have expressed:

Arctus est Hominis, qui constat VI. Elementis, Cui =P.= si addideris, =S.= in =M.= mutare benè scis, Hoc erit Æs nostrum, constans Lapis Philosophorum.

That Arctus is LUMBUS, before which word, if you set the Letter P, and change the last Letter S, into M, it will be PLUMBUM. Therefore if by the help of Common Lead, (which notwithstanding is very impure, and as it were Leprous) the possibility of Transmutation may be demonstrated and verified, as is manifest by my New Chymical Light, what may not the Secret Lead of Philosophers effect, which is per se pure, and more excellent than Gold? Cosmopolita speaks thus: Although unto him, to whom GOD hath shewed the possibility of that, the Gain be not so great as the Loss, yet unto him is opened an Entrance to the knowledge and finding of all other high things. More of these at this time I forbear to speak. Whosoever is so gross and stupid, as he knows not how to enter through this Gate set wide open, how shall he be able to enter through a narrower passage? Him, to whom this clear Light cannot shew the way, neither the Light of Sun or Moon will profit any thing. Yet I doubt not, but that even Mechanick Artificers, so soon as that my Light begins to shine, will search out the Truth, unto every of whom I wish the help of GOD.

CHAP. XXV.

How Gold may be rendred Volatile, so as to be sublimed into a salutary Medicine.

Dissolve as much Common Salt in Aq. Fortis as you can, in this Aq. Regia dissolve Sol, which precipitate with Spirit of Urine. In Sand abstract all the Phlegm to a dry Salt; if afterward you augment the Fire, the Coagulated Spirit of Urine will carry up with it self part of the purest Sol in the form of a Red Salt. This Salt will yield very profitable Fruit in Medicine. The Dose is from three, six, eight, to twelve Grains; endued with power of expelling Sweat and Urine, and famously conducent against the Stone and Gout. Also since this Salt is void of any loathsome Taste, it may securely and commodiously be administred as a Cathartick to Infants, and Women with Child.

CHAP. XXVI.

The Way of preparing yet another famous Medicine Universal of Gold.

Dissolve one part of Nitre, in four parts of Spirit of Salt, diligently rectified. In this Water dissolve as much Gold as you will. Upon this Solution leisurely at times, and drop after drop, pour on of Oil of Tartar so long, as untill both those contrary Natures of the Aq. Regia, and Oil of Tartar, shall be united and quiet. Then, if you abstract all the Phlegm, with the Sol will remain a Salt. This Salt, with the Gold, put into a little coated glass Body; yet first mix with them of burnt Bone as much in weight, as the Salt and Sol did weigh. The Bones are onely added, that the Gold may not be separated from the Salt, or be precipitated into a Mass and flow. Place the Glass, with this mixture, in Sand, augmenting the Fire gradually, untill the Glass in the Sand be obscurely Red; in which degree of Fire, if you detain it the space of six hours, the fusible Salt will penetrate the hard Gold, and from it extract its best strength, and thence wax Red. Which, when all is cold, take out of the Glass, and by the help of Spirit of Wine extract from that Red Salt all its Tincture; which you may administer in grievous Diseases, according as your Judgment shall inform. If you reduce the extracted Gold by the help of Borax, you will find your Gold pale.

The Way of Extracting a yellow Tincture from white Nitre.

By Retort distill a strong Spirit from pure salt Nitre, mixt with burned Earth. Which Spirit, lest it should not be strong enough, dephlegmate. This Spirit in Distillation ascends Red, but when cold appeareth White; yet in it is absconded a Redness, which will be revealed the following way. We see that if any thing fall from those, who labour about Aqua Fortis, into it (whether that fallen in be a piece of Skin, Hair, or any part of the Nails of the Fingers) the same is tinged thereby with a golden Colour. The reason of this Colouring is this: All superfluities of Nature (as the Skin, Nails of the Hands and Feet, all Hairs and Hoofs of Animals, and Feathers of Birds; which being old, fall off, and new succeed in their place) are endued with power of cleansing the Humane Body, whensoever they are prepared for Medicinal use; and that by reason of the abundance of Volatile Salt contained in them, and other such like Entities. For Volatile Salt is of such a Nature, as Salt of Urine, by which all corrosive Spirits are mortified and edulcorated. Hence it is, that when one drop of a Nitrous Spirit falls upon the Skin, or a Nail of the Finger, it is mortified and discovered by such a Volatile Salt as lay hid in it; which otherwise happens not in all other Subjects, which are void of such a Volatile Salt.

Now follows the Process.

Recipe of the Hairs either of a sound Man, or of any Animal, very well washed and cleansed from all filth, four ounces. Upon these pour of most strong and well rectified Spirit of Nitre, one pound, and the Spirit will totally dissolve the Hairs. Upon that Solution pour by degrees so much Oil of Tartar, as untill all the Spirits of Nitre be mortified and totally deprived of their Corrosive power. But you should not cease to pour on Oil of Tartar, untill the Spirit hath well acquired a Golden Colour. This being seen, filter the Solution through brown Paper, in which the Fæces will remain, which notwithstanding will scarcely weigh half a dram; because the Spirit of Nitre hath almost dissolved all. If from this Liquor in a Glass-body set in Balneo, you abstract all the unprofitable Phlegm, in the bottom will remain a Red Salt; on which, if you pour good Spirit of Wine, some Fæces will again be left in the bottom, which you may cast away as unprofitable. Moreover, if one half of that Spirit of Wine be abstracted from the Tincture, a yellow Oil is acquired; which if you rub upon good Silver, that will look as yellow as if it were good Gold. If you shall take of this Tincture, although it is so Volatile, from three, six, nine, to twelve drops, it strongly expells Sweat and Urine, cures the Jaundies, yields relief in the Dropsie; in Feavers it provokes Sweat, and in the Pestilence or other Diseases, where Sweating is needfull. I attempted to fix this Tincture; but it was an Operation of no small time; therefore I was weary of proceeding, and absolving the Work begun. If any one be so patient as to fix this Tincture, he, after his Work is ended, will have whereof to rejoyce. Touching this Operation, Philosophers feigned the venomous Dragon to be a watchfull Keeper of the Golden Fleece; and that the same could not be taken away before the Dragon was brought to sleep by a Soporiferous Medicine, by which he should be rendred insensible and fixed. But undoubtedly some opinionative Men will say, that this yellow Tincture is acquired from the Hairs, Wool, or Feathers, rather than from the Nitre. The Opinion of such Men I thus refell. If any one dissolve Hairs, Wool, or Feathers, by the help of Spirits of Salt, Sulphur or Vitriol, he will acquire a white Solution: and if he mortifies the Spirit of Salt or Vitriol with Oil of Tartar, yet shall no yellowness appear, but all remain white. And such white Salt, which comes from the Spirits of Salt and Vitriol, hath also its use in Medicine. The reason of that is especially, because Hairs in themselves contain a very Medicinal Salt, which cannot possibly any other way be obtained, than by dissolving with the help of Aqua Fortis, or of their re-mortification and reduction into Salt by the benefit of Alcali’s.

After this manner from many Animals, by the help of Spirit of Nitre, may be extracted yellow Tinctures or Salts, which are very efficacious in Medicine.

Such Cast-skins of Serpents, as are commonly found in Fields, and among heaps of Stones, are famously Medicinal against Poysons, the Pestilence, and all other venomous Diseases.

The Teeth of Serpents, and Teeth of Mad Dogs and Wolves, have a Medicinal Efficacy against all venomous Bitings of Animals. Also they help the Stomach against all Feavers.

Scorpions, May-Worms, Cantharides, and such like venomous Insects, do all minister yellow Tinctures, or such Salts as may most profitably be administred in all grievous and venomous Diseases.

CHAP. XXVII.

What is to be judged of the Tincture of Corals.

When Paracelsus writ of the admirable Virtues of Tincture of Corals, which it manifests in the Expulsion of all grievous Diseases, he said, that very many famous Men endeavoured to perfect that Tincture; but an happy event or prosperous success of the same happened to few. Even so hath it hapned unto me, who have been a searcher of that Tincture above forty years. As to the external face, I could indeed variously extract a Tincture of Corals, but in Medicine it proved not as it seemed. Hence I conjectured that was not the true Tincture of Corals, but that Tincture came from the Menstruum. Yet at length GOD shewed me some particular Feathers of Birds, which might be adapted to fixed Tinctures latent in Stones and stony Subjects, and by help of them the same be extracted from their gross Bodies, and exposed to publick view; yet among them all, three sorts of Feathers onely hold the Principal place.

I. The black Feathers of Crows, which are endued with power to elevate such Tinctures as love to ascend.

II. The white Feathers of Pidgeons, which, in a sort, contain in themselves the purest, and before (by their natural virtue) lightly volatile Tinctures, invade and carry them upwards with them.

III. Eagles Feathers, which rowse even the most fixed and heaviest Bodies, and thence extract the inmost or noblest part of them, and carry it upwards with themselves.

Yet these Eagle-Feathers are most commodiously used for extracting of fixed Tinctures from fixed Metals and Stones. For if they be applied to other very Volatile Subjects, they will carry up with themselves the whole mortified Body together with the Tincture. Therefore, whosoever would by the benefit of the Salt of these Feathers, or of the Salts of other Volatiles, perform some excellent Work, let him exactly learn the difference between one and the other. But since here I onely intend the Extraction of the Tincture from Red Corals, there is no need of any other Feathers for that purpose, but of Pidgeons Feathers onely, because they will be sufficient for this Operation.

The Feathers or Wings are thus found and acquired.

Dissolve one pound of pure Silver in Aqua Fortis. If to this Solution you pour good Spirit of Salt, in which Common Salt is dissolved, all the Luna will be precipitated from the Aq. Fortis in the form of a white Calx. In which Precipitation the Silver acquires the aforesaid white Pidgeons Feathers from the Salt-water, and submergeth them, together with it self, in the bottom of the Vessel. In this Precipitation also the Aqua Fortis perisheth not, but passeth into good Aqua Regia. This white Calx of Lune, which I have otherwise called Mercury of Lune, if it be diligently edulcorated and dried; then are the Feathers prepared, by help of which I here teach how the Tincture of Corals is to be extracted.

Recipe one pound of Red Corals, grind them upon a Stone to a most subtile Powder; to which add as much of this white Silver Calx also pulverized. Put these together into a Glass-Retort, administring Fire by degrees, untill the Retort be red, whence (before it is red-hot) will ascend a reddish Water pleasantly sweet; out of one pound of Corals, about four or five ounces. Let this Water be dephlegmated in a small Glass-body, by gentle heat of Balneo, and the unprofitable Water separated from the Tincture; which every Man may safely use in Medicine according to his capacity and skill; because by virtue of it the Bloud is egregiously purged. Almost after the same manner, by help of these Feathers, a most efficacious Water of Pearls may be distilled from fragments of Pearls, or in defect of them from Mother of Pearls.

Likewise, by their help, from a certain peculiar kind of white Talk, may be extracted a famous Cosmetick for whitening the black Skin.

Also otherwise by the help of these, from Vegetable and Animal, as well as from Mineral Subjects, many famous Medicaments may be extracted; all the Preparations of which, if any Man should take upon him to describe, he would above measure encrease the Volume of his Book: which is not my purpose now to do. Therefore with these already commemorated every well-meaning Man will hold himself content. Hereafter (if GOD please) we may discover more.

That which remains in the Retort take out, mix it with an equal weight of burned Tartar, and then by strong fire melt the Mixture. Then the Lune will precipitate it self into a Regulus, and the Corals, Pearls, or whatsoever you distilled by the help of that, will pass into Scorias. If you rightly know how to operate this, you will lose none of the Silver. But if you granulate the same, dissolve it in Aquafortis, and again precipitate it with Spirit of Salt, edulcorate and dry the Calx, you will have new Feathers, by the benefit of which you may sublime subtile Tinctures from Bodies. The reason why these Tinctures ascend so sweet, is, because the sharp Spirits of Salt, which the Lune detains with it self, adhere to the Corals and Pearls, and mortifie themselves with them, and upwards onely drive a sweet Essence.

Since I have said something of White Pidgeons Feathers, and also made mention, that many other such Feathers may be had, by which heavy Subjects may in like manner be elevated, and carried upward with them; among which the Dark-coloured Feathers of the Eagle do easily obtain the priority; I thought it would be worth while to shew the way of Acquiring them here also; which thus take.

CHAP. XXVIII.

How a Medicine may be prepared of =Sol= and =Luna= together.

Recipe of Gold one ounce, and of Silver two ounces. Dissolve the Sol in Aqua Regia, and the Lune in Aqua Fortis. If you mix both Solutions together, one Metal will precipitate the other, and both settle to the bottom in the form of a Dark or Ash-coloured Calx. This Precipitate edulcorate and dry, and mix with the same half its own weight of our Eagles Feathers. Distil these in a Glass Retort with strong Fire: then will the Eagles Feathers take up with it self a white Water; in which, notwithstanding, is latent a red Tincture; but of an unpleasing Taste, and therefore not to be administred in medicinal Practice. Yet, if this fierce and horrible Water be mortified by the help of a Lixivium of Tartar, and afterward some white Glass broke small be melted in a Crucible with some such Salt, the Glass will be tinged by the Salt, with an eminent yellowness answerable to the Colour of Gold. That yellow Tincture may be extracted from the Glass, and used in Medicine; because it ariseth both from Sol and Luna, and therefore necessarily must be medicinal.

Note: That during the Distillation, the Glass vessel contracts divers Colours, partly red, and partly yellow; viz. as long as it stands in the Fire and is hot; but the Neck remaining out in the Air, continues white. Here is cause indeed of admiration, that by that mixture of divers Colours many and various Figures are represented, as Mountains and Valleys, adorned with Rocks and Trees, so artificially, as they seem to be the Work of a Painter. Some such Glasses painted, both by Art and Nature, I gave to some of my curious and ingenious Friends; who I believe have them yet to show. These Glasses are tinged well and throughly; sometimes through their whole Body, and that so firmly, as even the strongest Aqua Fortis or Aqua Regia, or any Corrosives cannot take off those Colours. Which indeed is a most strange and admirable thing, that even vulgar and corporeal fixed Sol and Luna should be rendred so volatile, as to be able to enter into the compact Glass, and tinge the same. Spirits have great power, are void of ponderosity, and when they tinge, the vertue of them is discerned far: even as the Spirits of men and other Animals are void of all heaviness or weight; which we clearly discern by this, viz. that a man living, is much lighter than when he is dead.

Moreover, Spirits cannot onely render fixed Luna volatile, and reduce it into red Bodies as Sol and Venus, which without any hurt of their form, and without increase or diminution of their weight, they can totally tinge with whiteness; but also Spirits can render the most fixt and most compact Gold volatile, and induce it into compact Lune, whereby that shall be tinged with yellowness, which is a thing very wonderfull. But that Spirits can induce Tincture into Glass, without hurt or augmentation of its weight, deserves greater admiration; especially because it is the common Opinion of putatitious Philosophers, that in Glass are no pores, yet the contrary of their supposition is true. For if it were so, as they perswade themselves, which way I pray could Tinctures be introduced into them?

Note: That Spirits do not onely induce Metallick subtile Tinctures into compact Metals and Glasses; insomuch, as by the help of white Spirits, yellow Sol, without destruction of its form or species may totally be tinged with whiteness; and white Lune by the mediation of red Spirits, be totally tinged with yellowness, and white Glass with various Colours resembling the Beauty of Jems: but they also extract fixed Bodies from other fixed Metallick Bodies. As we see, as often as we cast any mixture of Sol, Luna and Venus, (melted into a Mass) into those Spirits; the same Spirits extract the Luna and Venus from the Sol, without corruption or destruction of its form, so as the Sol, although this separation is made, doth notwithstanding remain compact and massy. We have such Spirits as these in our Possession, and can render the same fit for our purpose.

As for all other Spirits, which are various; viz. 1. Are Cœlestial and Divine. 2. Terrestrial and Diabolick. 3. The Spirits of the four Elements; these excel the former in power: for they cannot onely pass through Doors that are shut, but also through the hardest Stones and Rocks, and there at pleasure sport and perpetrate wonderous things. As you may learn from those that labour in Mines of Metals, where such Spirits inhabit, and stoutly defend their Treasures of Gold and Silver, from such as come to spoil them of the same; wherefore they invade the Miners, strike them, pault them with Stones or Dirt, blast them with venomous Vapours, and oftentimes kill many of them at once. What wonderfull things they in these subterranean Mansions are able to effect, is more than sufficiently known. In the Mansfieldick Mountains of Venus or Copper, the Spirits paint all kind of Figures, especially of Fishes; some of which I my self have seen. About 100 years since there was dug up a certain Image of Venus upon a black Fissile Stone, wherein Luther and the Electour of Saxony were so evidently expressed, as either of them might be seen kneeling before the Image of Christ crucified. Also another such Fissile Stone was thence dug up, in which was exactly figured John Baptist baptizing Christ in Jordan. But if our Spirits of Salt can induce Tinctures into the compact Bodies of Metals; and Elementary Spirits in their subterranean Habitations, can impress many and various Figures on Stones; what is that good Cœlestial Spirits shall not be able to effect? Did not these preserve the three Children in the Babylonian Fiery Furnace? Did not they bring Peter out of Prison; and the Prophet Habacuck to Daniel into the Lyon’s Den? Are not they able to bring in, and lead out? Cannot they render fixed palpable Bodies volatile, spiritual and invisible, and on the contrary render invisible Bodies visible and tangible?

Many things might here be spoken touching the Nature, Property and Difference of Spirits, but that they are not pertinent to our present purpose. If GOD permit, according as I have purposed, I shall ere long set forth a peculiar Treatise of Spirits. Here we have heard how Spirits can bring through shut Doors hard Bodies, and there render them corporeal and visible. Which may serve for Information to every Searcher into the Light of Nature.

CHAP. XXIX.

Yet one other =Specimen= of Probation by the help of Eagles Feathers.

That Artificer Lazarus Ercker, most famous for finding out the Veins of Metals, in his Book of Probations (or of finding out Veins) relates, that the Venetians hired certain men for wages, and sent them into Germany to gather of the glassy dark coloured Grains of Sand of the Rivers running by the Mountains, and to transport it to Venice. The same is done at this very day. And although this Exportation is prohibited by Law, yet they desist not, but clandestinely proceed. The common People of those parts perswade themselves, that Grains of Gold are contained in those Sands, and therefore by Edict every man is forbid, either to remove it thence, or to convert the same to his own use.

Indeed Lazarus Ercker added, that he had subjected such Grains of Sand to various Trials, but never found Gold in them; yet that he also understood, that the Venetian Artificers prepared of that Sand such beautifull Colours, as with them were in more esteem, than Gold it self. But I affirm, that Erckerus did not rightly know those Grains of Sand. For indeed there is little corporal Gold in them, but much spiritual Gold. If to those Sands the Eagles Feathers be added, they will carry upwards with themselves much spiritual Gold, which will be very conducent in Medicine. Such Grains are found in all the Sands of Rivers in all Regions of the World, and in the Gravel on the Shores of common Navigable Rivers: whence much good may be gained. Now these may suffice to be spoken touching the Eagles Feathers, for it is not convenient to divulge more.

CHAP. XXX.

Yet one Royal Medicine of Vulgar Gold.

Make one Ounce of Gold more or less, irreducible by the benefit of Salts. Then to such irreducible or unmeltable Gold, add as much by weight of the fixed Salt of the Eagles Feathers burnt. Put these into a firmly coated Glass, and place the Glass in an Earthen Pan full of Sand; which Pan set in the Fire that it may be red hot. But after it hath stood in such a Degree of heat, for four or five hours, let it cool. Then take your fixed Sol out of the Glass, and it will be like white Chalk. This white Sol taken out of the Glass put into a good Crucible, upon which lute another, and then set it in a Wind Furnace, where having stood four or five hours, without any extream heat, let it cool. Then your Gold will be transmuted into a Tincture intensly red. Grind this red Salt to a most subtil Powder, and pour on Spirit of Wine to extract his Tincture. The tinged Spirit pour off, and pour on other, that it may also extract. Abstract the Spirit of Wine from the Tincture, and in the bottom a red Saline Liquor will remain, which is to be accounted a true Aurum Potabile: because it is not possible by any way whatsoever to extract any Gold from thence. This Operation begun, I once absolved without Errour; but many times afterward trying my Work, did not succeed so prosperously as at the first time. Yet I rather ascribe the Errour to my self, than to Art, plainly judging, that no other way more swift, more easie or more preparable, can be obtained a most readily profitable Tincture for diseased, humane and metallick Bodies. Yet I add this. If thou sufferest the common and now ductile Sol to be and remain Gold; and sparing labour and charge for making it irreducible, do onely make choice of such Stones for your Operation, such as without Charges you may get, and by nature partake of irreducible Gold. Then indeed you may much more easily find what you intend. For whatsoever Tinctures of a golden Disposition are incited in those Stones, they notwithstanding in this operation lose it, altogether wax white, and at length totally red again. Which being beheld by me, I never saw in all my Life a more wonderfull Sight. Hence Philosophers have always said: Whosoever can so destroy vulgar Sol, as it can never be again reduced into Sol, he hath attained to a very great Mystery. Also they further say: Whosoever knows not how to make our Sol (which is vulgar Sol rendred irreducible, or such as hath not yet felt the force of Fire, and in Stones is by Nature irreducible) white, he also cannot make it red. But now that is done this way. Therefore you need not doubt that besides medicinal Remedies, some other Eminent Works may thence be made. Which I leave more deeply to be searched into by those, who are yet strong and able to endure labour. As for my own part, I esteem the Pleasures and Riches of this World to be worse than nothing; and seek onely Incorruptibles, which can neither be stolen by Thieves, nor gnawn by Moths and other Vermine, nor be destroyed by any force of the Elements.

An Admonition.

In this little Book, candid Reader, I have treated of many rare Arcanums, or Secrets not vulgar; and that very briefly. All I here write, I write from certain Experience, as to Medicine: far be it, that I should profess my self a Master in the Melioration of Metals, I had rather say with Socrates, This one thing I know, viz. that I know nothing. Indeed had I been a younger Man, I should scarcely have forborn to exercise my self in such an Operation; but my great Age having rendred me unfit for all Labours, and unable to do any thing, I may easily be excused, for I am as it were compelled to abstain from so great a Work.

Here in this Book I have treated of divers secret Fires, yet not of all to me known, but of many of them: touching the best of them all (if GOD permit) the seventh Part of my Spagyrical Pharmacopœa shall treat. The wonderfull Vertues of which secret Fires is so far beyond belief, as they exceed all the Fires in this Enchyridion commemorated.

Quantum Lenta solent inter Viburna Cupressi.

I am amazed, as often as I call to mind, how immensly vertuous such fiery truly Stygian Spirits are, which are endued with a faculty of mortifying all Metals (although they be Bodies of greatest strength) and of carrying with them their immortal Souls, wheresoever they can. For they are endued with so great power, as nothing is able to defend it self from them. Yet besides these there are also other horrid Spirits made by Art, which do not onely after Mortification take from metallick Bodies their Soul; but also are endued with so great power, as they take away the Body with the Soul. Spirits of this kind are not usefull for our necessities, but those Spirits which do onely mortifie the Body, and draw forth from it its Soul, leaving the gross Body. If these Bodies were as conducive to us as Spirits, there would be no need to extract from them their most pure Spirits or Souls, to prepare our Medicine of them. Wherefore we, not without good reason, by the help of Artificial Distillation) extract the most clean Souls of Metals from their rude Bodies. For, by the benefit of Distillation, all Bodies of Vegetables, Animals and Minerals, are purified and subtilized. Which clean and subtil Spirits (when they are again reduced into fixed Bodies) must needs be better Bodies than all other vulgar Bodies, which never yet were Spirits. Therefore, the more fixed those Bodies are rendred, and the more those Spirits are subtilized, the more pure and further powerfull Tinctures will be obtained from them. The like we understand by Elementary Spirits. These Spirits, by their proper Virtue, can so far extend themselves, as to become wholly invisible, and (if I may so speak) altogether pervisible: on the contrary, they can again concentrate themselves, and constringe themselves into a very narrow compass, and in such-wise assume visible Bodies, palpable and hard, as they please themselves. Although such Objects, in the Judgment of the Eyes, are accounted Bodies, yet in very deed they are not true Bodies, but are onely concentrated Spirits, which enjoy a perpetual power of extending themselves again into latitude, and of leaving their corporeal Form and Shape, and re-assuming their Spiritual Figure. But it is impossible that these extended Spirits should possess so great power, as they had before Extension. For Spirits extended are no other than Air and Wind. On the contrary, concentrated Spirits have incredible Fortitude, penetrate more swiftly, and are Bodies of very great potency. A common Body cannot penetrate into another, without hurt to it self; nor in that extend it self, because of its gross and hard Mass. Yet such a Body, as is made of a certain Spirit, can penetrate other Bodies, and amend the same, without destruction of their Form and Species. As for Example: If any one turns a fixed Metal into a subtile Spirit, and this Spirit again reduceth into a fixed Body; this Body will not be a common, compact, gross or mortified Body, like all other Metallick Bodies; but is a Body spiritual, living, penetrating and vivifying mortified Bodies; or is (as I may call it) a Corporeal Spirit, which can extend it self in Amplitude, and shew its potency an hundred or a thousand ways; according as all true Philosophers ascribe to their Universal Medicine or Tincture, that it, in a very small quantity, is able to tinge or meliorate a great quantity of the more vile Bodies into Bodies most noble. Which admirable Correction is not as yet known to me; yet I certainly believe and judge, that such a Transmutation, or famous Emendation of Metals may be made, by the benefit of concentrated and fixed noble Metallick Spirits. Whosoever hath Time and Place convenient to set about this Work, may try what is possible to be performed by the help of Art. Convert fixed Bodies into subtile Spirits, and reduce volatile Spirits into fixed Bodies, then shall you obtain whatsoever you can desire or wish for.

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.

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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.

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.

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.

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.

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

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 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.

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.

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 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, 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, 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.

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 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 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 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 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 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.

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.

As for the weight of Silver, it may, in like manner as the Colour be given to Silver by Art, so that it shall be equal with Gold in weight: Which introduction of Colour and weight into ☽, the Philosophers have called closing of its Pores. For this is certain, that if any light Metals are melted together, that one filleth up the Pores of the other, and both come out of the Fire more compact and heavy, than they were before. For example: Take half an Ounce of Red Copper, and as much of good Tin, melt these together, and pour them out into a Bullet-mould, and you will see, that they will not be much more in Magnitude than one of them was before; for one Bullet of ♀ and one of ♃ may almost be put into the same Mould: From whence it appears, that one Metal hath an ingress into the other, and mends, and augments it in its weight and Colour; but what those Metals are which give weight and colour to Silver, you may easily guess. Nothing can tinge, but what is naturally Coloured, and nothing can better give weight, than what is naturally heavy: In which, ☿ and ♄ have the Preheminency, but in introducing Colour, Mars, Venus, and Antimony excel. But which way this introduction of colour and weight, into light and white Silver, is to be done, the following Process will teach.

But this the Ingenious ought to know, that it is no Art at all, that if the Iron made Red, and ☿ and ♄ made White, be mixed with ☽, yet they will not render it durable, red and heavy: But the Corroding ♄ will quite take away the Redness and Whiteness upon the Cupel: For what is not purged from all combustible Sulphur, cannot Sustain the Cupel, but will vanish with Saturn, and turn into Scoriæ: And seeing that we know, that ♂ and ☿ contain abundance of superfluous combustible Sulphur, and also that their incombustible Sulphur is not yet fixed enough, to refill the Corroding ♄ upon the Cupel, and therefore with him must vanish and come to nothing, for all that is able to abide the Cupel must be separated from all combustible Sulphur. Now we know, that ♂ and ☿ are not so, and therefore cannot abide the Cupel. For ♂ if he be made Red, and cast upon Silver, he doth not remain Red with it, but so much as enters the Silver, again becomes black Iron, and therefore can give no Colour to the Silver; and also ☿ flies away, and so leaves no weight to the Silver: Which Paracelsus hath sufficiently described in his Cœlum Philosophorum. So that if one melt unfixed Metals with Gold and Silver, and keep them together never so long in the Fire, yet notwithstanding the unfixed Metals, cannot be made fixed by the Gold and Silver, but every of them would again be found in the Examen, as they were before. But if one Metal should make the other better, they ought to be spiritually conjoyned, and so the Spirit of one Metal will improve the other. For all Philosophers testifie, that the Metals must first be reduced to their first Matter, that is, they must be brought into a spiritual being, before they can be transmuted into more Noble, by Art. But which way all Metals are to be spiritualized, and brought to their first Matter, is taught in my Treatise of the Three Principles of Metals, lately published, as also in the Seventh part of my Pharmacopæa Spagyrica, and its Appendix. Now if one would Meliorate, or improve, the imperfect Metals, the imperfect combustible Sulphur must first be Separated from them, that only the purest and incombustible part, viz. the incombustible Sulphur may remain; which may be done by several ways; as by Distillation, and Rectification, and also by Adustion, and Combustion, in which nothing perisheth, but the combustible and unprofitable part: But the incombustible Oyl still remains, and doth not perish by the Fire; and also by Solutions, Distillations and Rectifications, all the unprofitable Feces of the Metals are separated, and there remains only the clean Quintessence of the Metals, which are separated and advanced into a concentrated Medicine. This Separation of the unprofitable and combustible Sulphur, from the incombustible, as Old Philosopher hath notably expressed in these Verses.

Est impossibile, Sulphur sine Flamma delere, Calcis adustibile, quod præstat fossa Mineræ.

=Sulphur= impure, we can’t blot out, Till Circling Flames play round about Our Oars and Calces; for then they This subtil Fire forthwith obey.

Here the Philosopher tells us, that every combustible Sulphur, may be burnt, and reduced into nothing, but no otherwise, than by a kindled and combustible Fire, by whose Flame nothing that is good, but only the superfluous and noxious Sulphur by which all the inferiour Metals are destroyed, is taken away. And therefore justly reputed imperfect, as long, and as often, until this unprofitable Sulphur is taken away from them, either Particularly, by Dissolving and Coagulating, Distilling and Rectifying, or else by an Universal fixed Mercury by projection, by which means the hurtful combustible Sulphur is fixed, and, without Combustion, transmuted into a nobler Metal. For this is very possible, that any combustible Sulphur, by an easie way and small Charge, and in a short time, viz. in one day, Particularly, may be so fixed, and made constant in the Fire, that, without being burnt, it may be able to endure the strongest Fire, the which is handled more at large, in my Three Principles of Metals. From hence it follows, that no imperfect Metal can be transmuted, with Profit, into a Perfect, before it be free’d from its combustible Sulphur, which may be done several ways. Now, he who hath a mind to get any good out of the imperfect Metals, must learn how to separate their unprofitable Sulphur, either by one means or other, as I have sufficiently taught. For in this, viz. in the Separation of the combustible Sulphur, from the incombustible, consists the whole Art; which every one ought to attend without other thoughts. Now after we have understood out of this Theory, in what the Melioration of the Metals consists, or how it must be effected, it is necessary to know the exact Practice, or Process, as the Operations succeed one another: For to this work belongs, not only Distillation and Rectification, to separate the pure from the impure, but also the most subtil and clean parts, after they are separated from their Feces, must be made fixed, subtiler, and constant, viz., so constant, that the Corroding ♄, may not overcome them, but against his Will, leave them constant upon the Cupel. This is one of the greatest Secrets in Alchymy, yet taken notice of but by few, and therefore few there are who reap any Profit. For the greatest part of Operators are persuaded, that if they had but Red Metallick Tinctures, that they could immediately tinge with them, but in the end they have understood, that more than unfixed Tinctures are required. It is an easie Matter, to make Red Tinctures out of Stones and Metals: But these are not permanent on the Cupel, without true Fixation, which the Philosophers call Perpetuation in the Fire. Nothing in the World can tinge, so that the tinged Metal can endure the Cupel, as long as the Tincture is still Metallick. For whatsoever is made out of Metals, and by a strong Fire may again be reduced into a Metal, cannot be called a true Tincture, for whatsoever yet contains a combustible Sulphur, perisheth upon the Cupel with Saturn, and nothing abides, but what is totally deprived of that. For even the Saturn contains much combustible Sulphur, therefore he so readily acts upon Sulphureous Metals, and draws them with himself in to the Cupel, which he cannot do to Gold and Silver. But because we also know this, that when by the help of common fixed Gold, a combustible and fugacious Sulphur is well united and fixed, that the combustible Sulphur adheres so closely to the fixed Gold, that it also remains fixed with it, and can never be separated from it. Now, if the weight and proportion be well adjusted, then the fixed Sulphur enters with the Gold into Lune, and Tingeth it into constant Gold. But if the conjunction of the Sulphur and Gold, be not well made, or too much of the Sulphur be put to the Gold, it takes away the Ingress of the Gold, so that it remains with the Saturn, and cannot enter the Silver. It is also to be observed, that if the Sulphur of ♂, ♀ or ♁ be legitimately united with ☉, and yet be not kept long enough together, it will produce no good; and therefore the Transmutation of Metals is not so easie a thing, as many imagine; it is not enough to make a Tincture; to fix it, is more; and to give an Ingress, is hardest of all. And these three things ought to be well known, if one would effect any good in the Transmutation of Metals.

Now that we may farther hear, which way Tinctures may be drawn out of the Red Metals, fixed, and made constant in the Fire, and how to give them an Ingress, I have undertaken to Reveal to the Lovers of Art. And none needs to doubt, but what I here Write are my own Inventions, which I have not only once or twice, but many times experimented, and always found good, although in small quantities, provided no accident hath hindered me. If a Glass break in the labour, or a Crucible runs out, by which one suffers loss, that is not to be accounted a loss, because it comes by accident and not from the Art, and therefore not to be imputed to the Art. If an Art be never so well described, and an Unskilful Workman intermeddle with it, the Work may be easily spoiled, and therefore the fault cannot justly be charged upon the Art, as it is too often done. I shall here acquit my self of this unjust charge, if out of a good Intention I here discover the Art, as I have often done, without concealing any Manual Operation, and hereafter shall not care what Ill Men say or judge of it, if any one, through his want of Skill, should lose his labour. I here Write nothing, but what I have often done my self, and found good; for what should move me to publish any false thing, that might seduce others to labour in vain, even when I am ready to dye? I never sought any Profit by any of my Writings, no, not when I was young, and might have occasion for it. And now, when both my Feet are in a manner in the Grave, and I am certain not to live much longer, although I am heart-whole, nor find I any dolour about me, yet my Limbs being weak, I am forced to keep in my Bed, where I Write this. I say, Why should I, so near my end, write any thing hurtful to my Soul? I write this for my farewel, to do good to the World, even as the Swan, when she is near her death, sings a pleasant Song, and such I would that every one should take these my last Writings to be. But if it shall please God, I hope this will not be the last; which is only a small Work, to shew the probability and verity of the Transmutation of Metals, and to help Skilful Chymists to great Riches. But if God shall yet spare my Life, I shall write of higher matters, and shew such a light to the blind World, as hath not yet been revealed by any Man. In the mean time, I desire the Ingenious very well to consider this particular, and to try his Fortune, every thing is easie to be done, and needs no beating of the Brain, for all the labour is clearly laid down, without any reserve, therefore I would have none be so arrogant, as to impute the fault to me, if he miss his Intention, but rather to himself, through his own unskilfulness or negligence. Yet this is also to be considered, That sometimes a true skilful and diligent Operator cannot imitate an easie thing, being hindered by the Almighty, who for certain Reasons keeps his Hand over it, and will not let every Man grow Rich.

Now follows the Fundamental Process, how to make good Gold out if Silver, with profit, and how to separate, after a particular manner, good Gold and Silver, out of Iron, Copper, Tin and Lead.

℞. A pound of Steel Wier, more or less, according as you will begin your Work in a greater or lesser quantity, dissolve it in Spirit of Salt, filter the Dissolution, and abstract the Phlegm from the Solution, in Sand, for in the Abstraction there will come over no acidity, (because the Mars holds it after a Magnetick manner) but yet this is not without virtue, for it carries over with it self a very subtle Martial Spirit, of which a little put into ones Mouth, penetrates the Tongue, so that the taste thereof remains long after. And this penetrating taste and smell, is nothing else but the most subtle Narcotick Sulphur of Mars, which is set at liberty in the Solution, and carried over with the sweet Water, in the deflegming. It doth wonders in Internal Obstructions; and Externally it easeth all Pains, because it is Narcotick and Stupefactive; It serveth for Physicians and Chyrurgeons in many cases, but because I have already written of this, I need not here repeat it. And this you ought to note, that you draw not off the Phlegm to dryness, but the Solution of ♂ must remain in form of an Oyl. This sweet Oyl of ♂ is the Opake Tree of Virgil, from which he hath taught us to pluck its Golden Branches, and how this is to be done, he hath also obscurely hinted, but I here publish it plainly. Virgil saith, that those Golden Branches are the gift of Proserpina, but what was to be understood by this Proserpina, which the Heathens have said to be the Wife of Pluto, is not here expressed, but only this, that this Golden Branch was Consecrated to the Goddess Juno. He that will have the foundation of those Heathenish Gods, cannot better accomplish his Desire, than by Reading the last Edition of the Dictionary of Eight Languages, written by Ambrosius Callepine, for there he will find many curious secrets of the Ancient Poets illustrated. Now concerning Proserpina, many Philosophers and Chymists understand the Corrosive Oyl or Butter of Antimony, of which I have already made mention, although obscurely, in my Treatise De Sale Philosophorum, but shall here give it you more plainly. Now, it according to a due weight, you put some of this Proserpina to the Solution of Mars, and unite them well together, and then distil this mixture by a Glass Retort well Coated, there first comes over a certain unprofitable Humidity, then a white Oyl of Antimony, which is to be kept by it self, and when you see yellow drops begin to fall, you must then change your Receiver, then give a stronger Fire, and the Proserpina brings over with it self the Tincture of Mars, as red as Blood. This Blood-red Oyl of Mars and Antimony is the Golden Branch, plucked from the obscure Tree, which may easily be fixed into a particular Tincture, as we shall hear anon. Now when you have pulled one Golden Branch, you may also pluck a second and third, for they will easily follow. As for the manner of plucking more such Golden Branches, it is thus: You must dissolve the remaining ♂ with Spirit of Salt, and there will remain many Feces, but the Solution will be clearer and better than the first, although less in quantity: Now, after (as I told you before) you have put to it the due quantity of Butter of Antimony, for which purpose that which came over in the first Distillation will well serve, and when you have driven this over by a Retort as before, the Proserpina again brings over more of the Tincture in a Blood-red Oyl, which may as the first, be fixed into a Tincture. After this manner you may pluck many Branches, one after another, but it is not convenient, because the Solution of Mars is diminished by every Distillation, and at length your Branches would be very small, therefore it is better when you have plucked the first Branch, so go to another Tree, and thereto pluck a Golden Branch, for the Tree is not so precious, and you may collect the Trees from which you have pulled the Branches, and dissolve them in Spirit of Salt, and then pluck from them more Branches. Proserpina hath learned this spoiling and bearing away, of her Husband Pluto, for he stole Proserpina from her Parents, and carried her with him into Hell, and made her his Wife. N. B. Pluto carried Proserpina into Hell, but Proserpina doth the contrary, carrying the dead Bodies and Souls out of Hell. For she hath her Original only from the Spirit and Salt of the World, which Spirit and Salt of the World have power to carry the Souls of the dead Bodies out of Hell, as you may see in the Books of Philosophers which say.

Sal & Spiritus Mundi, ducunt Anima Mortuorum ex Orco.

The Salt and Spirit of the World, bring the Souls of the Dead out of Hell.

Let this suffice concerning the bringing over the Metallick Souls or Tinctures, which is done by Proserpina. But there is yet other ways to draw out the Tinctures of Metals out of Red Bodies, and they are chiefly to be had by means of our secret Sal Armoniack in a far greater quantity, than by the help of Proserpina, which is somewhat troublesome, but yet these are more easily and perfectly acquired by our Alcahest. Now, after we have heard how to draw Tinctures out of Metals and Minerals by the help of Proserpina, it is further necessary to know how to fix those Volatile Tinctures, so that they may not only endure the strongest Fire, to which they may easily be brought, but that is not enough, they must be made so fixed, that the Corroding Saturn may not have power to injure them upon the Cupel; if that be not done, these Tinctures can profit nothing to Metals. I have seen very many who very well know, how to Extract Tinctures out of Mars, Venus, Vitriol and Antimony, but they wanted the Fixation, the perpetuation upon the Cupel, and also Ingress, and therefore they could do nothing with them. These following ancient Verses are read by many, but understood by few, viz.

Fixum si solves, faciesque volare solutum & volucrem figes, faciet te vivere tutum.

If thou dissolve that which is fixed, and render it Volatile,

And again fix the Volatile, thou shalt not want.

We have proceeded according to this Verse, in making the fixed Iron Volatile, although we have not yet again rendered the Volatile fixed and constant upon the Cupel. The Fixation requires but little Art, so that it may abide the Fire, but to make it abide the Cupel is a great Art, and cannot be done by idle talking, but by a fundamental knowledge, without which all is in vain.

Now concerning the Fixation of those Volatile Tinctures, so as to abide the Cupel, I have (thanks to God) often experimented, and have already communicated to some who are Curious, out of kindness, whose success I do not yet know. This Fixation cannot be effected without Common Gold, for when Gold in a liquid form according to a due proportion, is mixed and radically conjoyned with the Tincture, and cast into Hell to Pluto, and Pluto finds his dear Consort deeply in love with the Anima of Mars, or this Beautiful Hermaphroditical Youth, he burns with Jealousie, so that he bends them so close together, as they can never afterwards be parted by Saturn. But wheresoever one of these three goeth, draweth the other two with it. And because they are also constantly together, as if it were one Spirit and Tincture united to the fixed Body of Gold, therefore they have an easie admittance into the Chamber of the Queen Diana; for Diana doth by no means shut out her dearest King Apollo, but willingly admits him, and therefore she is recompensed with all the Treasures which he hath received from his true and Warlike Servant, Mars: And of this, by Neptunes help, she hath made her self a glorious and constant Red Garment, which neither Water nor Fire, nor the old and envious Saturn can spoil her of. Here I have Fundamentally described the Fixation of the Martial and Antimonial Tincture, clearly without any reservation, yet somewhat enigmatically, according to the manner of the Poets. He that doth but a little consider, cannot fail, but must comprehend it, if he hath but a moderate Capacity, except God shall prohibite him.

Now let us further see, what may be further done with our Red Oyl of ♂, and ♁, in Physick and Alchymy. When we powr upon this Oyl our Alcahest, and again draw off the Liquor by a Retort with a gentle heat, and at length give a stronger Fire, the most subtle and cleanest part of the Tincture will come over, and the grossest part will remain behind, which is an Universal Purge. The subtle part, may yet be made purer and nobler by Rectification, and this you may afterwards dulcify from its Salt, and dry the Anima Martis and Antimonij, then put it into a Glass, and with an easie Sand-Fire melt it into a Red Stone, for this Stone melts as easily as Wax, and hath as easie Ingress into all Metals, as Oyl hath into dry Leather. This Stone hath not its equal, for it is better than the Fire-Stone of Basilius, it is better than Butlers Stone, to which Helmont hath ascribed such Wonders. Of this Stone and its incredible Virtues, which it shews in Physick, I shall treat at large in the following Treatise. This Treatise shall Discourse of three unknown Fires, and Stones: First of the secret Fire of the ancient Philosophers, which is called the Fire of Artephius, by Virtue of which secret fire, is generated the vegetable, Animal and Mineral stone of Philosophers, and also particularly out of all Vegetables, Animals, and Minerals, their Quintessence, or highest Power, without the help of any common Fire, without Furnace, Glasses, or any other known Chymical Instruments, is to be obtained in a few hours, without any Labour or Cost: And also things incredible and unheard of are by it brought to pass; of which great Secret, no Philosopher hath hitherto made the least mention; as the before cited Treatise will sufficiently testifie. The second Fire is like to it, viz. the same with which the Israelites in old time did set fire to their Sacrifices, which their Priests, when they were to go into the Babylonish Captivity, did hide in a dry hole in the Earth; and many years after, when they were released from their Captivity, and returned, they found not a Fire, but instead of it a Viscous water, which they poured upon their Sacrifice, and it kindled it, as well as if it had been done by the secret heavenly fire, of which you may read more in the Maccabeus. This secret fire of the Ancient Caldeans is also comparable to the Æthereal fire, of which Meteors, Thunder and Lightning are generated, and also the Thunderbolts themselves, which are cast down upon the Earth, to the great astonishment of Mankind. Hermes hath very well said, that what is above is also below, which is proved by the secret Fire of the Caldeans. For by a light, plain and cheap Art, one may easily produce the same Lightning fire, together with the Thunder, here upon Earth; of which the following Book shall treat more fully. And therefore to that I refer the Reader. I could not but here touch a little at these three Principal Fires, by which are generated the three chief Jewels of the World, that the Enquirer after the Wisdom of God may know, what great Mysteries of God are to be imparted hereafter to the ungrateful World, before I publish this Book of Fires and Stones. Now to return to our particular, and see by what means our Red Oyl of Mars and Antimony may be Coagulated, after a nearer way, into a tinging Stone, with which Silver particularly, with all other inferiour Metals, may be Meliorated, that out of them may be had good Gold and Silver with profit. And also, how by it the Tinctures of Stones, both noble and ignoble, may be drawn out of them, and after the Tincture is drawn out, to incorporate it with Silver, and Colour it. And also, all precious Stones exalted in their natural Colour, and if their Colour be too high, it may be diminished, and the Stone rendred more precious, and how this is to be done, the following Practice will reveal. The second and easier way, how to bring our tinging Red Oyl of Mars and Antimony into an hard, sweet, and not Corrosive Stone, is this.

In the foregoing Appendix, I have said somewhat of the Coagulation of the sharp Spirits, of Metals and Minerals, and have proved, that such Coagulation is to be made by the help of Old, cold and dry Saturn, but because I did not there declare, how it is to be effected, I think fit to do it here, and it is thus. All Liquors or moist things, if they are to be dryed, then the moisture must be drawn off from the thicker part by an easie heat, and then the thicker part remains by it self, and is used according to its Appropriation, as we know, that Aloes, Myrrh, Opium, and all other Gums and Juices were thin at the first, and were inspissated into concrete Juices, by the Sun or Fire. It is true, such an Inspissation of vegetable Juices is easily done in this manner; but Mineral distilled Spirits, and Corrosive Oyls, cannot be thus dryed, for they will endure heat, but if you give too great a heat, they will fly away and not be thickned, as you may see in Oyl of Vitriol, which by it self can never be dryed, although it be never so long kept in heat. But if you will have it dry, you must add something to it which is more than dry, and hath also power to exsiccate moisture. We see in the baking of Bread, when we put water to the Flour, and mix them together to make Dough, and of that bake Bread, that the Flour, although it be dry, yet it cannot retain with it self the Water, in a hot Oven, for that perfectly flies away from the Meal by the heat, and if the Fire be encreased, all the moisture would be gone, and only the Meal remain in form of a dry Earth, having quite lost the form of Bread, because the Meal was not radically united with the water, and therefore they could not endure the heat together. If one take a dry Earth, Sand or Powder of a Stone, and put water to it, the dry Earth will imbibe the water, and to the Eye reduce it into Earth, but this is not constant. For if you distil this Earth by a Retort, all the added water will again come over, and leave the Earth alone, but this is to be understood of common water. But suppose, one should add a heavy Mineral water as ol. Vitrioli to a dry Earth, and should commit this mixture to the Fire, in hopes, that the dry Earth should retain with it self the Corrosive Oyl of Vitriol, and also reduce it into a dry Earth, it would prove a mistake, for the Oyl of Vitriol, in a sufficient heat, would wholly forsake the Earth, because the Earth is dead, and hath no Sympathetick, or Magnetick power, to conjoyn it self radically with the Oyl of Vitriol, so as to remain together constant in the Fire; but such an Earth, which by an innate Love draws the Oyl of Vitriol to it self, and endures with it in heat, or cold without Separation, must proceed from the same Original with it, for every thing loves its like, and hateth what is unlike to it. Now, because the Oyl of Vitriol proceeds from a Mineral kind, therefore it loves the Metals, but no common Earth or Stones, for it hath no affinity with them. Now if the Oyl of Vitriol be to be converted into an hard Mineral stone, it must be done by its like, to wit, by Metals, and by such Metals as are most nearly related to it, viz. the Metals that are yet imperfect, for all Metals and Minerals proceed from the same Root, and therefore they all love one another, yet one Metal loves Oyl of Vitriol more than another, and the immature Metals, better than the ripe ones. For although Gold and Silver also love Oyl of Vitriol, yet they do it by Compulsion, and not out of true Love, for they are very difficultly dissolv’d by it, because they have put off their vitriolick Nature in their Fixation: On the contrary, Mars and Venus have not yet so done, and therefore they easily assume the Oyl of Vitriol, and are dissolved by it, because it was driven out of their Body by the force of Fire, therefore one might say, that Mars and Venus were the true Metals, and easiest to Coagulate the Oyl of Vitriol and Antimony, and to fix them into a Stone, yet this is not so, for Mars and Venus are of a gross Nature, and have too much unprofitable Earth, which may easily be seen by their difficult melting in the Fire. Then what is to be done? Shall Saturn or Jupiter do it, both which are of an easie Fusion? Or shall Mercury do it, which is always Liquid? I answer, that Mercury cannot Coagulate, nor make fixed, because he himself is not fixed, nor Coagulated. Neither can Jupiter do it, for although he is fluxible and dry, yet he is easily transmutable by a small Fire, into an influxible Earth, which cannot again be reduced into a fluxible Metallick Body: What then, shall despised Saturn do it, (may one ask) who is unfixed himself? and which way is it then possible for him to fix a Body, which is more fluid than himself? To this I answer, that the Fixity is not the only cause of the Coagulation of the Oyl of Vitriol, for then this Coagulation might be easiest performed, by Gold and Silver, which, yet is not done, and therefore this Coagulation of Corrosive Spirits must be done by dry Metallick Subjects. Now we know very well, that among all the Metals Saturn is the driest, of which Paracelsus writes very well in his Book of Vexations, which I have already alledged, and confirmed in the foregoing Appendix, [viz. Pharmacopœa Spagyr. Pars 7.] It is also true, that a better Coagulator, of all Corrosive Mineral Spirits cannot be found, than old, cold, and dry Saturn; for by his great dryness he Coagulateth the moist Mineral Spirits; by his great innate sweetness, he dulcifies all Corrosives; and by his fluxible Sulphur, he renders all influxible Metallick Subjects, fluxible. Now we need nothing more to our Red Oyl of Vitriol, Mars and Antimony, but that it be Coagulated into a hard, sweet and fusile Stone, which Coagulation can only be done by Saturn, and by no other Metal or Mineral, which I have sufficiently proved in the before mention’d Appendix, and also in my Book of the Three Principles of Metals. Now we have sufficiently understood, that the Coagulation and Dulcification of our Red Corrosive Oyl of ♂] and ♁ into a fusile Red Stone, can only be done by the help of the Old, Cold, and, of all Fools, despised Saturn. Concerning the Nature and Property of Saturn, it would not be here amiss, to say somewhat of it: But because Paracelsus hath already sufficiently done it, in his Cœlum Philosophorum, and I have already confirmed it in the forementioned Appendix, I think it here unnecessary to add any more. Yet I cannot forbear to say this, that Saturn naturally contains yet a good quantity of the Corrosive Oyl of Vitriol, which doth not vanish in melting, nor cannot be easier perceived, than when other Metals are added to him upon the Cupel, how soon he swallows them, and draws them with himself into the Cupel, except Gold and Silver, which he cannot touch, because they have no radical Communion with him, but are cleansed by Nature from their superfluous Sulphur, for this devouring Wolf Saturn, can consume nothing, but the combustible Sulphur of Metals, but the incombustible fixed Sulphur and Mercury, he cannot touch, as appears in Gold and Silver. The ancient Philosophers painted Saturn, as an Old Man, with one foot on a Wooden stilt, having in one hand a Sythe or Sickle, and in his other hand a Child, which he puts to his mouth to devour it. By this they would intimate the devouring Nature of Saturn, which they have also expressed in these Words, Falx ejus Mordax est, he hath a sharp Sickle, beware of him, for he hath no mercy, which I have found to be true, not only by the Cupel, that he Corrodes and eats through them, for he Corrodes Sand and Stones, and reduceth them into a transparent Glass; if he doth this by his own Nature, what will he not do, when his Sythe is whetted by the Corrosive Oyl of Vitriol? Certainly he can do ten times more: I have experimented it, he that will know it, may also do the same: By him we wash and cleanse common Gold and Silver on the Cupel, but that Gold and Silver, which is still hid in the imperfect Metals, as Mars, Venus, and Jupiter, as also in the vile Minerals and Stones, which is still closely tyed to the combustible Sulphur, here the common Saturn is too weak and can make no Separation. On the contrary, ours can effect it very well, and therefore I commend him, for after his Sythe is whetted by the Corrosive Oyl of Vitriol, if then one handle any Metal, or Mineral with him in a Crucible, he will in a moment eat a hole through it, and run out; Nay, if one should put two or three Crucibles one into another, he would do the same, but if one cast somewhat before him, to satiate his Wolf-like Appetite, then he leaves the Crucibles whole, but doth what the Artist would have him, and is used as a tame Wolf, devours the Sheep no more, but keeps them from other devouring Wolves.

Before I could bring him to that pass, to prevent his biting, I tryed many sorts of Vessels to hold him, nay I have put him upon a Test made of bone Ashes. ’Tis true, he did not eat in, but remained fixt upon the Cupel like Silver, and would not Coppel, by which I perceived, that any common Lead, by help of the Red Oyl of Mars and Antimony, may in a very short time, not only be reduced into Gold and Silver, but also be fixed into a true Tincture, which I have sufficiently shewn in the foregoing Appendix, that some of the ancient Philosophers have made their tinging Stone out of Saturn. But setting this aside, because I yet never went so far, but I should not think it at all difficult, to make an universal Tincture, to transmute all the Metals into perfect Gold and Silver out of Saturn, with the Red Oyl of ♂ and ♁, if my weakness of Body would permit. But I concern not my self about that, but leave it to those that are younger, for I can easier come to an universal Tincture, by the help of the secret Fire of Philosophers, than by Saturn; but in the particular Transmutation of Metals, I have performed many things with the Stone of ♄, as the following Practice sheweth.

Now followeth the easie Coagulation of our Red Oyl of =Mars= and =Antimony=, into a Red, Sweet, and fluxible Stone.

℞. Some Pounds of common Lead, melt it, and pour it out into a long Ingot, and rasp as much thereof as need shall require; take of this a Pound of more, and put it into a Glass Retort well coated, pour to it half the quantity of the Red Oyl of ♂ and ♁, set it in a Sand Cupel, and give Fire gently by degrees, and there will come over no Red Oyl, but only a clear and insipid Water, and all the sharpness, with the Red Tincture, will remain with the ♄. If you break the Retort, you will find no Saturn, but this Red, Tinging, and easie melting Stone, of such Virtues as I have told you before. Now if you will make use of this Stone for the particular Meliorating of the inferiour Metals, as also for noble and ignoble Stones, you must powder it, and mix it with the Metallick Ashes, and melt them, and you will find the good Metal to be separated from the rest, the unprofitable part, and superfluous Sulphur, will turn into dross, and the purer part will settle into a Regulus, which you must blow off upon a Cupple, and you will find the Silver and Gold, which our Stone hath separated out of that Metal; for our Stone hath this Nature, to separate in the Fire the good from the bad, to turn the Good into a Metalline Regulus, and the inferiour into Dross. For Example, I have a mixture of Metals containing Gold, Silver, Venus, Mars and Jupiter together, I granulate this mixture, and mix them with our Stone, melt them together in a Crucible, our Stone only spoils the inferiour Metals, as ♂, ♀ and ♃, which it consumes into a Dross, but the purer as ☉ and ☽ it separates from this Dross, and precipitates them into a Regulus. But if this Regulus should not be fine enough at the first melting, you must Cupel it with Lead, neither doth all the ☉ and ☽ come out of this mixture at one melting, but some remains with the Dross, therefore you must again put this into a Crucible, and put to it some filings of Iron, and so melt them together, then the wild Sulphur will be destroy’d by the ♂, and so let the Gold and Silver fall by Cupellation. The Dross you must reserve, till you have enough to melt in a small Wind Furnace, and it will be again reduced into Lead, which you may again use for the same Labour; for the Reduction of this, I have invented a peculiar small Furnace, which may be carried from place to place, and also you may pour out the Dross after it is melted, without breaking any thing of the Furnace, so that you may use it very often, before the Hearth will need mending. What is here said of the Separating of Metallick mixtures, the same may also be understood of those Mixtures, which are yet in the Oar, for the Oars are as easily separated by our Stone, as the Metals. This is the use of our Stone, before its Tincture is yet fixed, and therefore not able to transmute ☽ into ☉. Presently you shall also hear, how it may be rendred capable to transmute any Silver, by Degrees, into good Gold. I think it fit, first to say somewhat, how by the help of our Stone one may attain great Profit from Gems. For the Gems have in them fixed Tinctures, which our Neptune can spoil them off and so incorporate them with the naked Diana, to make her a Golden Vest, which is done thus: ℞ The fragments of coloured Gems, viz. of Granates, Rubies, Saphirs, Hyacinths, Jaspis, &c. put a little of these into a good Crucible, and put to it three times as much of our Stone, cover it well, and melt it upon those Stones, and our Stone draws out the Colour of the Gems, and Colours it self yet deeper. With this Red Stone, if any filed ☽ be mixed with it, and melted, it draws the fixed Tincture to it and becomes Golden, so that in the Separation it yeilds much Gold, N. B. The fittest Silver for this work is, that which is precipitated by ♀ out of Aqua Fortis, yet you may also use that, which is precipitated by Salt water. If the work be well done, the Gems will be white, which you may use instead of small Diamonds, for the Fire doth not take away their hardness, N. B. If a Man hath Skill enough to take away the Colour from the great Gems, as Granates, and Hyacinths, he may acquire Riches in a short time; for afterwards you may tinge other white Stones into Rubies, by the help of this Colour, but this Labour requires an experienced Artist, but no Pratler: And this is sufficient for this time, he that delighteth in these Arts may Practise them, and try how God will prosper him in it. If he can but obtain the Extracting of the Gems, he needs no more, for one Gem, of a Drain, is worth more than several Ounces of Gold. After we have briefly understood, how to make good Profit with our Red coagulated Oyl of Antimony and Mars, before it is yet fixed, with the imperfect Metals and Gems: You shall also hear what it will do, when fixed. And this you must know, that if a Tincture very well prepared, can endure melting in the Fire, yet for all that, it may not be accounted fixed; for inasmuch as they are made out of unfixed Metals, they cannot themselves be fixed; if one should object, and say, that the Tincture was drawn out of fixed Iron, and therefore it must also be fixed, although the Antimony was not fixed: I answer, that Iron cannot be called fixed, although it doth not fly in the fire, for Saturn can still devour it, but this only is to be reputed fixed, which endures the Cupel, which neither ♂ nor ♁ doth. Therefore the Tinctures which are extracted out of them, cannot endure the Cupel before they are made fixed. For which reason the highly experienced Philosopher Paracelsus tells us, that we must not take common Iron to draw our Tincture, but such as cannot be again reduced into Iron, which we must seek in the green and blue Scoriæ, out of which Iron hath been melted by the strength of Fire, and are cast away. Because the Iron, and also every imperfect Metal, containeth two sorts of Sulphur, viz. a combustible, and incombustible; the combustible is melted by a strong Fire, into a dead Glass, but the incombustible remains unhurt, hidden in the said Glass, and may be drawn out of it by Art, and brought into a Tincture, that will endure the Cupel. I could cite Paracelsus for several other things, because he writes very honestly, but it is not here convenient. It would be very well, if some one would reprint this Treatise, for it is out of Print, that the way to the Truth might be shewn to them that err. And if none will do it, I shall do it my self, for it is commendable to preserve a lighted Candle, and not suffer it to go out. This is enough of the Fixation of Paracelsus, which is done by the great strength of common fire. Now we will also hear, how this Fixation may be effected by an artificial moist fire, much easier than by the former. In my Treatise lately published of the Three Principles of Metals, I have taught how any combustible Sulphur may be fixed in a very few hours, so that no Fire can any more hurt it. Now if such a quick Fixation of combustible Sulphur, can be done with a moist Fire, as I have shewn it may in the said Treatise, what may not be done, by the same Fire in the more fixed Metals, such as Iron? I have also shewn in the same place, that ♁, as well as common 🜍, may be made fixed in few hours, I have also said that ♁ and common 🜍, so fixed have no ingress into Metals. After that, I have also taught, how to procure this ingress by common Gold, if the Gold and the Sulphur be united, and then a fixing Aqua Fortis drawn from them, that then it can never be separated from the Gold, but that the Gold so preserves it upon the Cupel, that Saturn cannot enter it: Now if this may be done with common Sulphur and Antimony, why not also with Mars, which in its Nature approacheth Fixity? Therefore it behoveth, that we should fix our Tincture of ♂ and ♁, after the same manner being united with ☉, by the Humid fire, that both may be permanent upon the Cupel. For without this Fixation nothing of moment can be done. For if these Tinctures be added to Silver, and are not constant in the Fire, they with the Silver, become Metals again, vanish upon the Cupel with ♄, and leave the ☽ nothing bettered. Therefore nothing else is to be observed, but to bring into Perpetuation the prepared Tinctures of ♂ and ♁, by the addition of Gold, and the due Abstraction of the fixing Waters; and then the Tinctures remain with the Silver unseparable, and the devouring Saturn cannot hurt them upon the Cupel. Let this suffice concerning the particular Fixation of our Red Oyl of ♂ and Antimony. Now followeth, how to make an universal Coagulation and Fixation of this Oyl.

The PROCESS.

℞. Three or four Ounces of our Coagulated Oyl of Mars and Antimony, into a Red Stone by the help of ♄, grinde it into an impalpable Powder, and draw from it ten or twelve Ounces of strong Aqua Fortis, which hath been first abstracted from decrepitated Salt, and in which is dissolved half an Ounce of Gold: Secondly, and Thirdly, abstract from it again fresh Aqua Regia, but without Gold; then the Gold will radically unite it self with the Tincture of Mars and Antimony, and they will be constantly fixed together, by means of Aqua Regia. When this is done, pour upon it a good quantity of common Water, let it boyl for some hours, and it will draw out the sharp Spirits, which remained with the Tincture, this may be once or twice repeated, then dry it, and it is fit to tinge Silver into Gold. This Tincture melts as easily as Wax; the Saturn which is mixed with it, doth not hinder it, it is true, he goes into the Silver with the Tincture, but is easily separated by the Cupel. I could set down many more Dexterities, in the Preparation of this Tincture, but it would swell too much, it being already greater than I expected, for I only thought to have annexed this to the Appendix, as a Corollary, but it is grown bigger than the Appendix it self. Here should have been added, how this Tincture of Antimony and Mars, by the help of our Alcahest, might be made into a constant Tincture, easily and in great quantity, without Cost; so compendiously, that in three or four days time, a good quantity of Tincture may be made fit to graduate a great part of Silver into Gold: But the time will not allow me here to insist any farther on it, but must defer it the second Appendix, where the Reader will find greater Contentment. For this work is so easily done with the Alcahest without great Cost, that the most ordinary Mechanick may imitate it, and profit by it. There will come another World, when Art will flourish, and Pratlers perish. Take notice of this, for the time is at hand, Elias the Artist will soon appear, of this Read Paracelsus in his Book of Vitriol. At such a time there will be great changes in Europe, and chiefly in the German Empire, France and Swedland. For Elias the Artist, it may be, when he comes, will bring with him some Military inventions, and by his great Power establish the Fifth Monarchy. That in these times great Changes will be in Europe, is not to be doubted, for the Heavens do foretel it. God send us what is good, there being now nothing of good left, how then is it possible, it should remain longer in Peace?

OF ELIAS the ARTIST: OR,

What we are to understand by Elias the Artist, and what he is to reform in the World at his coming.

VIZ.

The true Spagyrical Medicin of the Ancient =Egyptian= Philosophers, which has been lost for above 1000 Years, and will be restored by him, and illustrated with many new Inventions, by rejecting much unprofitable Smut-work, and pointing out a nearer and better way to obtain good Medicines, with little Trouble or Charges; which true Medicine he will bring along with him, and declare the same to the present deceived World. Translated out of the =High-Dutch=.

Courteous Reader,

Towards the end of my last published Treatise concerning the Infernal Goddess Proserpina, I took occasion to mention, that probably soon after my Death, the long-since fore-told Elias Artista would appear, and bring along with him a great Light, to enlighten the dark World, enabling them to reject the Evil, and embrace that which is good: As likewise, that many great changes will happen in divers Kingdoms, and especially in the Roman Empire, where one Potentate will overcome the other, and make himself Master of his Dominions. I there also shewed what, Paracelsus hath declared concerning Elias Artista, and fundamentally confuted the groundless Opinion of some Persons concerning the same in my Fourth Part of the Prosperity of Germany, shewing that that Prophecy is not to be understood according to the Letter, and to be meant of some great Man in the World, but Magically; for the word Elias by transposition of Letters, makes out Salia, and so likewise doth the word Elisha, as I have formerly explained these words in my Treatise of the Nature of Salts. Elias Artista therefore according to the style of Philosophers, signifies extraordinary and unknown Salts, by which great and incredible things may be performed, and accordingly when manifested, will be the cause of great changes in the World.

These Salts were known to the Philosophers of old, who yet did not think fit any further to open themselves concerning them, than in declaring, that the Philosophers Stone must be prepared by them. Turba Philosophorum speaking concerning this matter, saith, This our Salt encreases the Redness in ☉, and whiteness in ☽, =and further=, if God had not created this =Salt= it were impossible to make the Elixir. It is probable, that the Philosophers who wrote concerning this wonderful Salt, had no knowledge of any other, supposing that this Salt only was proper to extract and prepare Tinctures. I must acknowledge there is no Salt in the World, that hath such virtue to encrease and exalt the Tincture in common as well as Philosophical ☉ and ☽, and that as it were in a moment, as soon as the Monarch of Salts is added to them. Neither doth our Salt only exalt, but it also joyns the King of Metals so indissolubly with his Queen, that no Art can separate them. A thing worth our wonder, that a Volatile white Salt should have the power to meliorate ☉ and ☽, and to exalt the same permanently. For to give some further light to the matter, I declare, that this Salt of which the Turba speaks, doth sublime white, and being dissolved in Water, gives a white Solution: It is white, and continues white both in and out of the Fire, and is altogether Volatile, for which reason I have called it my Secret Salt Armoniack; but as soon as it is join’d with ☉ or ☽ it becomes fix, and makes the ☉ and ☽ fixer than they were before, affording them a kind of plusquam perfection, and inseparable Conjunction. Let none think that this Salt of which I here speak, is like, or the same with that, which is made of Oyl of Vitriol and Spirit of Urine, of which I have treated in the Seventh Part of my Pharmacopæa Spagyrica; for this our Sovereign Salt has no affinity with that, for as much as that Salt makes all things Volatile, and separates their purer part by Sublimation from the gross fæces, but this our white Salt, though it be unfixt it self, yet has the power to fix unfixt Metals, so as to endure the Test, provided always that the virtue of this unfixt Salt, be first fixed by its conjunction with ☉ and ☽. For the whole substance of this Salt (which the Philosophers have called a Bishop or High Priest) when ☉ and ☽ as King and Queen are inseparably join’d by it, doth not abide with the ☉ and ☽, but only by its hidden Tincture and Virtue, whereby it exalts all colours, the unprofitable body of the Salt separating from them, as soon as the Conjunction is made, even as a Priest, when he has join’d two Persons in Wedlock goes his way, having performed his Office. And indeed this inseparable Conjunction of ☉ and ☽, may well be compared with the Conjunction in Marriage performed by a Priest; for as when the Priest has join’d two Parties together in Wedlock, they must inseparably continue so till death; so likewise when the Metallic Copulation of ☉ and ☽ is performed by means of our Metallick High Priest, consecrated by Jupiter, then are their Bodies thence forward inseperable; the Water finds no ingress into them, the Air cannot pierce them, and Earth much less, yea, the strongest of all Elements, the Fire hath no power over them, but, like a Married Couple, abide together in all contrariety and adversity, and according to their Kind do multiply in infinitum, being supported with due Food and Nourishment; for we know, that except we be refreshed and strengthened with Meat and Drink, we can neither live nor multiply; the multiplying virtue in many and all Creatures proceeding from the Nourishment they take in. And the same we are to understand also concerning the Metallick Multiplication, for when ☉ and ☽ are permanently conjoined, by means of the Metallick High Priest, this alone is not sufficient in order to their multiplication, but they moreover must be supported with convenient Meat and Drink. And as Man at his first coming into the World is nourish’d with his Mothers Milk, in like manner the Philosophers do feed their ☉ and ☽ with their Mothers Milk, that is, with their first Essence, from whence they deriv’d their Original. Now we know that in contemptible Antimony, the first Ens of ☉, is copiously to be found, and may with ease be drawn thence, in the appearance of Milk, with which ☉ and ☽ are to be nourished in order to their Multiplication and Increase. The Nourishment then wherewith our conjoined ☉ and ☽ are to be refreshed, and disposed to a Multiplication in infinitum, is our Lac Virginis, Virgin Milk and Mercurial Water, which strengthens and increaseth the Procreative Seed in ☉ and ☽ both in quantity and quality. Wherefore also this feeding or inceration has always been recommended by the Philosophers, as a most necessary thing, whereby, as it were, a new life, and multiplying virtue is communicated to the inseparably united ☉ and ☽.

Furthermore we are to know, that after common ☉ and ☽ by means of the Salt of Art, are inseparably conjoined and exalted in their colours; yet nothing can be performed with them, because they want an ingress into other Metals, which they have lost by their Conjunction, which therefore must be restored to them by means of our mercurial Water, which not only communicates Ingress, but also easie Fluxibility and Multiplication to the destroyed Bodies of ☉ and ☽. For when our ☿ Water is fixed in Conjunction with the fixt ☉ and ☽, then it is no longer a Volatile ☿, but is changed by the exalted ☉ and ☽ to a fixt Tincture. This done, if we would multiply this Tincture, we must add to it some of our Mercurial Water, and fix them together as before, which Multiplication we may repeat as oft as we please. For when once ☉ and ☽ are made irreducible and more than perfect, by means of our Salt of Art, we need never after to begin our Work a-new, but only mingle the fixt with the volatile in order to their Fixation; seeing that our Mercurial Water is in its inside better than ☉, for which reason also it turns the ☉ and ☽ when fixed with them into mere Tincture. Let no Man wonder why in this Operation we join ☉ and ☽ together, and not rather make use of ☉ alone, forasmuch as this ☽ hath no colour at all outwardly, though in its inside it be higher of colour than ☉ it self, both which Metals nevertheless, except their colours be exalted by the Salt of Art, and Inceration, without our Mercurial Water can never be changed into a true Tincture, because ☉ and ☽ have no mere Tinctures than is sufficient for themselves, but being exalted by the tinging Salt of Art, they are capable of colouring white Metals, but not before. Indeed ☉ alone without the addition of ☽ may be exalted by our Salt of Art, and Mercurial Water into a Red Tincture. In like manner also may ☽ alone be exalted in its whiteness by our Salt of Art, and ☿, one part of which exalted ☽ tingeth many parts of ♀ into good and fixt ☽♀, for our ☿ wherewith we incerate and multiply, may be fixed into a Red or White Tincture, according to the ferment we join with it, with ☉ it makes a red, and with ☽ a white Tincture. However the best way is to put ☉ and ☽♀ together in due weight and proportion, exalting them with the Salt of Art, by which means the whiteness in ☽♀ when join’d with ☉, becomes changed into Redness, of which mine Eyes are Witness. Of this Exaltation of ☉ into a high purple colour, and of ☽♀ into the highest whiteness, I gave an Ocular Demonstration to some of my Friends, before my Sickness, but none of them have since undertaken the Work, and my self by Sickness have been hindered hitherto.

Ovid excellently describes the preparation of this Tincture, where he tells us, that Jupiter, having chang’d himself into a Golden Rain, fell through the Tiles into the Lap of Danaë, (shut up by her Father Acrisius King of the Argives in a strong Tower) and got her with Child, of whom afterwards Perseus was born, who in process of time being mounted on the Winged Horse Pegasus, killed the Sea-Monster, delivering the fair Andromeda, whom he took to Wife; and afterwards vanquished the Gorgons, and made himself Master of the Golden-fruit-bearing-Orchard. In which Fable the whole Work is clearly and punctually described, but the reason why it is so little understood, is, because so few makes it their business to consider thereof, or put their hands to the Work. For attentively considering the matter, we find that the King of the Argives, in the sense of the Philosophers, is our Black Lead, whence we prepare our Snow-white Virgin Milk or Mercurial Water, which is the Beautiful Danaë, that becomes inpregnate by Jupiter’s Golden Rain. Archivum signifies a Treasury of secret and important Records, and no Subjects contains more secrets, than doth our Black Magnesia. What is more lovely to behold than Jupiter’s Golden Rain, whereby the fair Danaë becomes impregnate? And from whence does this Rain proceed, but from our Salt of Art, without which it were impossible for ♃ to change the ☉ into such a desirable Rain? What is the Beautiful Andromeda else, but Diana the Consort of Apollo, who is exposed to the Sea-Monster to be devoured, and is delivered by Perseus. And, in a word, the whole Work of preparing a Tincture from the foresaid Subjects is so clearly set down by Ovid, as it could not well be set down more clearly; and yet how little is it understood, by reason of the general Stupidity and inadvertency of the Readers. I have here discovered all the ingredients belonging to this Tincture, so as nothing remains, except putting hand to the Work, and begging God’s Blessing upon it: For no good thing was ever the effect of idleness: But Praying, Seeking, and unwearied Labour, are the Well-Springs of all useful Arts.

And herewith I shall conclude the use of the Salt of Art, in preparing the universal Tincture upon all Metals, transmuting the same into ☉ and ☽♀. I suppose it hath been sufficiently made out, that the foretold Elias Artista is nothing else, but this our Salt of Art, whereby the Redness in ☉, and Whiteness in ☽♀ are exalted into Tincture. Wherefore also this Salt, by those who know its use, has been called the Monarch of Salts: For every Species of things hath its Monarch, excelling all the rest of the same kind; upon which account, Paracelsus, who in his Life-time had not his Peer, obtain’d the Title of Philosophers, Physicians and Monarch of Chymists. Forasmuch therefore, as our Salt of Art hath not its like in the World, for working Wonders in Alchimy, it may well be call’d the King of Salts: Tho’ indeed there be one only Salt which excels him, as far as Elias excell’d his Servant Elisha: For as Elias went up to Heaven in a fiery Chariot, leaving his Mantle to Elisha, so this Salt may more properly be compared to Elisha than Elias, because Elisha staid here beneath, and did not ascend to Heaven, as Elias did. Now the Chymists generally prefer that, which ascends by the force of the Fire, before that which stays behind, tho’ this Rule be not without Exceptions; for that which remains is not always to be rejected, because sometimes much good lies hid in it: As we may perceive in Elias his Ascension to Heaven, who left his Mantle behind, which was not without Virtue, as appeared when Elisha with it divided the River Jordan, going over dry-shod. The Chymists commonly call that which remains after Distillation, or Sublimation, Caput Mortuum, but without good ground, because in that which stays behind, often a great vivifying Virtue lies hid. This we may gather from the Virtue (as has been said) remaining in the Mantle of Elias, and in the dead bones of Elisha, which as soon as it touch’d the dead Body, raised it again to Life: If Elias his Mantle had been a dead thing, Elisha could never have divided Jordan therewith, nor could Elisha’s bones have raised the dead to Life, if they had been dead and without Power. Consider well what I have said, and you will find more in it, than I dare more plainly declare; remembring always, that Jordan is nothing else, but our ☿ Water.

Concerning the =Salt= of Art.

Having already heard, how by means of the fixative Salt of Art, common ☉ and ☽♀ may be prepared into a Tincture, for the cure of Men and Metals; it now remains to be declared, how, by means of the Volatilizing Salt of Art, most excellent Medicines may with ease, and small Charges, in a very short time be prepared, out of all Vegetables, Animals and Minerals. We are here to take Notice, as has been already hinted, that the Property of our Salt of Art, is, to make the volatile Metallick Subjects fixt; of which fixative Property, notwithstanding it may in a few hours, easily and without Charges be devested, and a Power of Volatilizing all things introduced into it, instead thereof, by which, incredible things may then be performed, both in Physick and Alchimy. Of which Wonder-working Salt, the present World knows nothing at all, and probably nothing will be known of it, till God shall permit it to be revealed by Elias the Artist. What I know of it, I am willing to communicate for common Good, not doubting, but that God in his due time by means of Good men will reveal the rest. To volatize this fixative Salt of Art, is an easie thing to the Wise, but to the Ignorant altogether incredible; though it be no difficult thing to me, to make it credible and apparent, which if thou wouldest do likewise, proceed thus: Pour upon our Salt of Art, in due proportion good Spirit of Wine, which draw off by Distillation, and you will have a wonderful Spirit, of great Virtue; but you will find your Salt of Art so weakened, as it cannot be used again: But the Spirit of Wine, impregnated with the Virtue of the Salt, performs Wonders, that were never yet made known to the World, of which we shall hear more hereafter. For the Spirit of Wine in this abstraction hath its Virtue multiplied ten fold, so as it not only extracts the Essence of Vegetables, Animals and Minerals, both easily and suddenly, carrying them over the Helm; but also extracts the Tinctures from ☉ and ☽, and all precious and common Stones, and brings them over. Of which Extraction and Separation of the tinging Soul from fixt and unfixt Bodies, no Philosopher hitherto hath divulged any thing. Let us now take a view of the great Secrets, which may be obtained by means of our Alcolized Spirit of Wine. Paracelsus had an Alcolized Spirit of Wine, which he called Alcohol vini, with which he did great things; but it is not likely, that his Alcohol vini was of the same Virtue, as mine here described; for if so, it could not have been so long concealed. However it be, we cannot deny Paracelsus the Title of Monarch of Physicians and Alchymists, though he may have been ignorant of our Salt of Art, with which our Alcohol vini is prepared; for no Body knows all things; and God bestows his Gifts, as best pleaseth him.

But to our return to our Alcohol vini, and the manner of using it. First we are to take Notice, that as for Vegetables and Animals, they are to be reduced to Powder, if they be dry, but if fresh, they need only to be a little bruised or chopt, and then pour upon them our Alcohol vini; if the Subjects be dry, we may digest a while before abstraction, but in Case they be moist, we may distil the Spirit immediately, which carries over with it all the Virtue of the said Vegetables and Animals, together with the Taste and Smell, and poured upon Flowers, and distill’d, sometimes brings over their Colours also, which hitherto hath been looked upon as very difficult, if not impossible. But before we make use of it upon Minerals, we must prepare them, for our Alcohol vini is not strong enough to lay hold on hard Minerals, and compact Metals, so as to extract their Essences, and therefore they must be first opened with Waters, that are not Corrosive, and afterwards be digested with our Alcohol vini and then distilled; which being performed in this Order, the Alcohol will carry their Essences with it over the Helm. This is the true Preparation of Vegetables, Animals and Minerals, in order to the extracting of your Essences, by means of our Alcohol vini. But here we must observe, that this Preparation of fixt Metals, by opening of their Bodies, must be done with fixt Liquors, and not Volatile; for if the dissolvent were Volatile, it would come over in Distillation with the Spirit of Wine, and spoil all; because after Distillation, the Spirit of Wine must be separated from the Essence it hath brought over with it; now if the dissolvent, by being Volatile, should come over the Helm, it would remain with the Medicine, and consequently spoil it. We are therefore to remember, that this dissolvent must be Firey, not Corrosive, without any Smell or bad Taste: The dissolvent being as necessary to our Work, as is the Spirit of Wine it self: Wherefore he who intends to plant good Fruit, in this Gold-bearing Orchard, must be provided with both these Keys, viz. with a Menstruum, not Corrosive, to dissolve Metals and Minerals, and with a well prepared Alcolized Spirit of Wine, without which, he cannot obtain the Tincture of Metals.

Having thus spoken of the foregoing Preparation of Vegetable, Animals and Minerals, in general: I shall now proceed to shew in particular, how out of them most surpassing, and excellent Medicines may be prepared.

And first to begin with Vegetables; their Essences are to be distilled in Balneo, with a moderate heat, changing the Recipient when it is needful: For that which comes over, first is of another Nature, than that which distils next, and that again differs from that which comes last. There are some Vegetables, that first give their best part, and the worst last, whereas in others, the worst comes first, and the best stays till the last. For the rest, it is easily apprehended, that the Virtue of Flowers and Herbs; especially when green and tender, doth more easily yield to Distillation, and come over sooner than the Essence of hard Wood, which is more closely shut up in its Body. He that proceeds aright in this Work, will meet with great delight and Satisfaction, and bless God for the Communication of this Light. For our Alcolized Spirit of Wine brings over Vegetable Essences, of a most fragrant Odour, which common Spirit of Wine can never do: We may indeed extract Vegetables, and Minerals with common Spirit of Wine, but cannot carry the said extracted Essences over the Helm: Which extracts made with common Spirit of Wine, are not to be compared with those, which our Alcohol vini brings over with it, differing as much as the shell from the kernel. For our Essences, as soon as they are taken into the Body, penetrate it throughout, passing every where to find out their Enemies, and when found Attack, and put them to flight, which gross Medicines cannot perform. The like Virtue is also in those ☿ Salts, Tinctures or Souls of Metals, that come over in the flame of the distilled Spirit of Wine, which also penetrate the Body throughout, chasing their Enemies before them; and the Tinctures of Stones in the same manner prepared do the like. Which we must not so understand, as if the Alcolized Spirit of Wine were to be taken into the Body, together with the Tincture, for indeed it must be separated from it. As for instance, when I have brought over the Quintessence of Flints or Crystals, with our Alcohol vini, and have a mind to make use of it against the Stone in the Bladder or Kidneys, or Stones that are grown in the joynts, I must not exhibit this Essence, as it is mixed with the Spirit of Wine, for if so, the good effect, that might be looked for from the Essence, would be spoiled by the great heat of the Spirit of Wine, which is the reason the same must be separated from the Essence, before it can be given inwardly. Now this Separation cannot be done by Distillation, because both would come over together. Neither can the Tincture, or Essence of the Stone, be separated from the Spirit of Wine, by Precipitation. What is to be done therefore in this Case? The only way to attain our desire is, to kindle the burning Spirit, and let it flame away under a large and capacious Helm or Head, made for that purpose; by which means the Spirit of Wine is consumed in the flame, and the incombustible Essence of Crystal remains in form of a sweet and pleasant Oyl. We are also to note, that in this burning away of the Spirit of Wine, the Sulphur of Wine only is consumed, and the incombustible ☿ of Wine, being condensed in the Head, falls into the Receiver, in the appearance of a sweet Water. [see more of this instrument in the Sixth Part of Phar. Spagyr.]

N. B. We are to observe, that the most highly rectified Spirit of Wine, is much about half water, which water ascends with the flame, and is caught in the Recipient. Yet is not this ⛛ any common ⛛, but indeed a powerful ⛛ of Life, especially when the Spirit of Wine hath been rectified from Aromatical, or Medicinal Subjects, but even without this, it is of very good use, because the incombustible ☿ of Wine lies hid in it, and may be separated from it, by abstracting the said ⛛ in a very gentle vaporous Bath, which done, the ☿ of Wine stays behind, in the form of a white lovely Salt, full of heavenly Powers and Virtues: For which cause this Salt or ☿ of Wine, hath been always termed by the Philosophers, Heavenly Salt.

It is likewise to be noted, that after the ⛛ is abstracted from the Spirit of Wine, the said ⛛ is not devoid of all Virtue, as invisibly containing some part of the foresaid Heavenly Salt, especially if the Spirit of Wine in its Rectification, hath been impregnated with Spices, or other good Subjects: For according to the different impregnation of the Spirit of Wine, the Heavenly Salt, or ☿ of Wine, will be more or less powerful. Thus we have seen in what manner the Essences of Flints and Chrystals are to be prepared, with the help of our Alcohol vini.

When this Spirit of Wine Crystallized is kindled and burnt away under a large Head, the greatest part of the Essence of Crystals remains behind, in the form of a pleasant clear Liquor, which is the most Sovereign Medicine against all Diseases proceeding from Tartar, viz. Stone in the Bladder, Kidneys and other parts of the Body, which it dissolves, and carries off. But the most pure part of the Crystals mounts with the flame into the Helm, in form of a clear Water, which when abstracted in a vaporous Bath the ☿ of Crystals stays behind, in form of a lovely white Salt, which is of far greater power in the Stone, Gout, and like Diseases, than the fixt Oyl or Liquor, which remains in the Vessel after the Spirit of Wine is burnt away. In like manner, we may proceed with other Stones. Yet we are to understand, that all Stones have not the same Nature or Property: Thus we find Several sorts of Crystal, viz. some White, Transparent and clear, others White, but Opake and dark, also Green, Blew, Yellow, Red, and Black Crystals, all which by the help of Salts, are melted into Glass of several Colours. Amongst these Crystals are also reckoned. Flints, Pebbles, Gravel and Sand, which likewise suffer themselves with Salts to be melted into Glass. All these forementioned Stones, may with Alkalick Salts be melted, and afterwards by Deliquium be resolved into a Liquor, concerning which Liquors, I have treated at large in the Second Part of my Furnaces.

These Stones that suffer themselves to be melted, with the Addition of Alkalies, may also, with Lead-ashes, be reduced to transparent Glass. Whereas precious Stones, viz. Diamonds, Rubies, Saphirs, Jacinths, Granates, &c. are of a quite different Nature, which neither by Alkalies, nor Lead, can be run down into Glass: Wherefore also none have been found hitherto, that have been able from them to prepare any good Medicine, as not yielding to the most Corrosive Waters whatsoever.

N. B. And though indeed, I know a way to dissolve them without any Corrosive, yet do not I think it proper, to Communicate the same in this publick manner.

There is another sort of Stones, which are commonly found in Rich and fat Earth, and sometimes also in Rivers or Brooks, such as Lapis Judaicus, Lyncis and others, which being not very hard, may be dissolved in good Spirit of Salt, which Solutions are by some of our common Chymists used against the Stone, but without any good Success, forasmuch as the Body of the Stone is not at all meliorated by being dissolved in Spirit of Salt, but rather made worse; because by this means, there is no Separation of the pure from the impure. But if any Man will take the pains to reduce these Stones into Essences, in the way before specified, he will find them much more available in all sorts of Tartarous Distempers.

There are also several kinds of Lime-stone, which cannot be melted with Addition of Alkalies, or the Ashes of Lead, but by a strong Fire are burnt into Lime. Amongst which Lime-Stones, we may reckon the Ludus of Van Helmont, which like other Limestones, may be sublimed with our strong ♓, and afterwards reduced into a Liquor, of which I have treated elsewhere, and particularly in the Seventh Part of my Pharmacopœa Spagyrica. Out of these Stones, after they have been first burnt into Lime, a most excellent Medicine may be prepared against all kinds of the Gout: Basil Valentine assuring us, that he with Essence of quick Lime, cured the Chancellor of the Emperour of Germany of the Gout: Which we may the rather believe, because Basil Valentine knew the way of separating the ☿ from the Spirit of Wine, by enkindling it; and hath also described an instrument of Copper, for performing that Operation: And knowing all this, he could not be unacquainted, that the Essence of Quick-lime, being united with Spirit of Wine, and afterwards meliorated, and putrified by burning it away, was separable from it, which he having reduced to Practice, obtained this excellent Medicine for curing of the Gout.

We are further to know, that there be other, and better Stones, to prepare an universal Medicine against the Gout and Stone, by means of our Alcohol vini, after they have been first burnt into Lime, viz. Oyster shells, which, being burnt afford a Lime that is very Caustick; and of a like Nature are all Sea-productions, viz. the Stones that are found in Spunges, all sorts of Coral, Pearl, and Mother of Pearl, all which may be reduced by Fire, into a Lime of great and excellent use.

But above all other Stones, I esteem those that are found in Beasts, Birds, Fishes or Man, which being reduced into a Calx, and their Essences extracted with our Alcohol Vini, may then be brought into a pleasant Liquor of great Use.

Amongst Fishes, the best Stones are found in Haddocks and Whitings, Crabs Eyes also are very good, but must be calcined before they can be of any good use in Physick; for without that, they are more proper to generate the Stone, than to expel it.

Having thus declared, how, from some Stones, good Medicaments may be prepared against the Gout and Stone both of the Bladder and Kidney; we will next shew, what kind of Stones are proper to be extracted with our Alcohol Vini, in order to the obtaining of true Tinctures for Men and Metals. For all Stones that have good fixt colours, are not therefore fit to have their Tinctures extracted; because some of the Precious Stones are too costly, though we should only make use of their Fragments. Some will not submit to any Operation, viz. Granates, Saphires, Rubies, Jacinths, Emralds, Turkoises, &c. though they abound with much fixt Tincture; whereas all those Stones which are high of colour, and suffer themselves to be dissolved, are proper for this work, because without preceding Solution, it is impossible to extract the Tincture from hard and compact Bodies: Wherefore we must make choice of Stones that are soluble, and abound with fixt Tincture, viz. Green and Red Jasper Stones, Lapis Lazuli, and the Black Magnesia which contain abundance of Solar Tincture. All Stones likewise that are high coloured, and break smooth like Glass, whether found on Mountains or in Brooks, are good for this purpose.

It was because of this Solar Tincture abounding in the Jasper Stone, that the Ancients preferr’d it before ☉, as containing a most high and excellent Tincture. A very rich Tincture may also be extracted from the Lapis Lazuli; and from the Black Magnesia, (which is not costly) a richer. Let us therefore take this despised Stone in hand, and see how easily its Tincture, by means of our Alcohol Vini may be extracted, and what uses it serves for, as well in Physick as Alchimy.

The PROCESS.

℞. One pound or two of black and ponderous Magnesia, pulverize the same, and dissolve it in our Universal Stone-Water, wherewith all hard Stones may be dissolved, and thou wilt have a Solution of a Grass-green-colour, filter it, and in case thou hast proceeded aright, the undissolved fæces will be of small quantity.

Now is thy Solution ready to have our Alcohol Vini pour’d upon it, in order to the extracting of its Tincture, and carrying it over the Helm.

N. B. That notwithstanding the Solution be at first of a green colour, yet the Spirit of Wine in Distillation comes over yellow as Sol. And when the Spirit of Wine is kindled under a large head, the pure Mercury of the Magnesia ascends with the flame, which is of great use in Physick; and a Blood-red Liquor stays behind, being not only a Tincture for the Bodies of Men and Metals, but also by means of the same may Crystals be tinged with several fair colours, so as to resemble Precious Stones in all things, except hardness. I dare not set down here the manner of applying this Tincture to white Metals, he to whom God vouchsafes this Tincture, will easily find out the use of it.

As to the Physical use, this Tincture opens Obstructions of the Liver, Spleen and Lungs: The white Mercury come over with the Flame is an excellent Medicine, strengthening the Heart, Stomach, Head and Reins, and a great Remedy against the Gout. In a word, he that is Master of this Tincture will find much more in it than I have here hinted.

In like manner, as hath been said of the Magnesia, we may proceed with other Stones, to extract their Tinctures, all which have different properties, according to the nature of the Stones from whence they are prepared.

We proceed now to shew, how by means of our Alcohol Vini the Tinctures or Essences of Minerals and Metals, without any preceding Solution, or other preparation, may be easily brought over. The way is thus:

℞. What quantity you please of any Sulphurous Marcasite, whether of ♂, ♀, ♃, ♄, ☽ or ☉, make them red-hot in a Crucible in a Wind Furnace, and then put them red-hot as they are, into my second Distilling Furnace, fitting a large Recipient thereto, and pour upon them to the quantity of about an Ounce of our Alcohol Vini, closing the Furnace again immediately; by this means the Spirit of Wine will enter into the Stones, yet because of the great heat will not long continue there, but ascend and carry over the Metalline Spirit with it; which done, pour upon them another spoonful of Spirit, which when come over, pour on another, repeating this as oft as shall be needful. After that the Marcasites or Metalline Stones are grown cold, they must be made red-hot again, and proceeded with as before, till a sufficient quantity of the Metallick Spirit be obtained. Then burn away the Spirit of Wine, and there will remain a glorious Essence of Metals, which thou mayest make use of, according to thy best knowledge. One thing I can assure thee, that this is the easiest way to obtain Metallick Spirits in quantity. And though the Process appears plain and simple, yet more may be discovered and attained thereby than many would imagine. I know what I write, though it may be every Man will scarcely understand me; which is very fitting, to the end these great Arcana may not be prostituted to the Unworthy. He, who cannot make Metallick Spirits according to this way, may dissolve the Metals themselves in proper Dissolvents, pour Spirit of Wine upon them, and distil their Essences, which he may then make use of, as his understanding shall guide him.

I have already declared, that Metallick Spirits, when pour’d together, do Meliorate one another. I shall add no more at present, having already declared too much to the Unworthy, and for those that fear God, they will be further assisted from above, and led to the desired end.

In like manner may the Essences of all common Stones, Pebbles, Metalline Stones, colour’d Earths, &c. be extracted without any foregoing preparation; for which God be praised for evermore. Amen.

In the same way we can obtain the Essences of many other Mineral Subjects, without any preceding preparation, especially of such as are Volatile, viz. Kobolt, Arsenick, Orpiment, Bismuth, Zink, Lapis Calaminaris, and the like Realgars, from which we may distil very poisonous, but withal admirable, Spirits, in order to the Melioration of Metals. We may also take the same course with compact Metals themselves, and distil their Spirits without any foregoing Solution, viz. we must file them small, make them red-hot, and put them into the Distillatory, and then proceed as before hath been said with the Marcasites, and the Metalline Spirit will come over with its natural smell, taste and colour, in which Spirits great wonders lie hid, but are of greatest use in Meliorating of Metals. Read what Paracelsus writes to this purpose in his Book called Vexatio Alchymistarum, where you’l meet with what will satisfie you in this matter. Consider well of what I have said, and thou wilt find more than I dare set down; for it is no small or common thing to obtain the pure Souls of Compact Metals, without any foregoing Solution of their Bodies.

N. B. Those Metals which are molten with Minerals, being filed, and proceeding with them as aforesaid, afford a Spirit higher in colour, and of a stronger smell than simple Metals. Take an instance from Brass, of which if you lay a piece upon a red-hot Coal, it will send forth a bad stench, or put Coals into a Brass Chafing-Dish, and you’l perceive the same; which bad smell proceeds from the Lapis Calaminaris which is joyned with the Copper, the said Lapis Calaminaris being a volatile and stinking Mineral. So likewise when ♀ is made white by the addition of Arsenick, it stinks much worse than when it is join’d with Lapis Calaminaris, as being much more poisonful. This stinking fume which proceeds from Brass, though it be a Spirit, yet is not without a Body, and may be called a spiritual Body, or Bodily Spirit. These fumes are hurtful to the Brain and Heart; and therefore a wise Man endeavours to catch this Volatile Spirit, and to turn it to a true fixt Tincture, fixing white Metals into a permanent Yellow; as the stinking fume of White ♀, made so by Arsenick, may be reduced to a Tincture, which will tinge Red ♀ into White.

I have said enough here, he that hath ears to hear, let him hear. He, who desires to know more concerning those Metallick Odours, may read Braceseus; where he will find, that from them the Philosophers Stone, or highest Medicine against all Diseases of Men, and Metals may be prepared: Of which, elsewhere I may have occasion to treat further.

It remains now to discover, in what manner the Medicinal tinging Spirits, or Souls of Stones, are to be extracted, wherewith great Honour and Riches may be obtained in the Practice of Physick. The Process is the very same, as with the Marcasites; for when white Pebbles and Chrystals, or colour’d Stones, as Jasper Stones, Lapis Lazuli and the like, being first made red hot, have our Alcohol Vini poured upon them in a convenient Distillatory, the Spirit of Wine carries over their several Colours, which Tinctures are of great use in Physick. In this way, we may get a Spirit from Lime stones, which is most subtil, and strong of any other whatsoever.

As for Corals and Pearls, they are not to be made red hot (because their Virtue is destroyed by strong Fire) but only heated, and pour Spirit of Wine upon them, by which means the Spirit of Wine will bring over the Essence of Corals of a curious red Colour, and that of Pearls white as Milk.

The Stones that are found in Fishes, Crabs eyes, so called, need only to be pulverized, without heating them, and in abstracting the Spirit of Wine from them, we obtain all their Virtues, which Spirit of Wine being afterwards separated there from, as I have taught, or according to my new invention burnt away, we shall get the true Magistery of these Stones, being a pleasant Salt, full of Virtues, and without any thing of Corrosiveness. This Salt is the true Magistery of these Fish-stones. The like true Magisteries may, without the assistance of any Corrosive, be prepared of Coral, Pearls, Mother of Pearl, Cockleshells, and the Egg-shells of some particular Birds, as also of soft Stones, such as Lapis Lyncis, Judaicus, &c. Let no Body think strange, that I make mention here of Egg-shells, amongst the rest; seeing it is certain, that they have their Original from Stones, as Experience teacheth us, for when Hens are coop’d up in the Winter time, in places where they cannot meet with Sand, or small Stones, they lay Eggs without shells. Wherefore Egg-shells are not to be contemned, for when according to my Instructions they are reduc’d to Magisteries, they are of great use in curing the Stone and Gout: And are used with extraordinary Success, to hasten the Birth in Women, strengthning both Mother and Child, and helping to expel the After-Birth.

Swallows Egg-shells may easily be had, forasmuch as after they have hatch’d their young, they cast them out of their Nests, and afford an excellent Medicine against the Falling Sickness. The Egg-shells of the Wag-tail would be yet more effectual to this purpose, if they could be got, for no Bird is subject to the Falling Sickness, but it: For being caught, and running about with other Birds in the Winter, it’s oft seiz’d with the Falling Sickness, his Feet stagger, his Head and Tail tremble, and at last falls on his Back, but continues not so long, for rising again, he plucks out some of his Feathers, and thereupon immediately recovers, and runs about, eats and drinks as before: Of whose Feathers, since their Egg-shells are not to be got, a Magistery may be prepared against that Distemper.

They who know, that great Virtues are contained even in natural superfluities, will not wonder at my treating here of Egg-shells and Feathers. Some great Philosophers have set down the way of making the Philosophers Stone of them; amongst the rest, a certain Author, writing concerning Mans hair and Egg-shells, concludes thus: Though these matters may seem to be very strange and absurd, yet who is there that knows all things, &c?

Many other Subjects might be hinted, from whence Magisteries may be prepared, but I think it needless, he who sets upon the work will easily find many more, than I have mentioned. I shall only, by the way, take notice, that the common Magisteries of the Apothecaries Shops, are no Magisteries, but mere dead, unprofitable Powders.

We now proceed to the Preparation of Vegetables and Animals, which being of different Natures, must also differently be prepared. As for Instance, Opium (which is a tough Juice, and cannot be pulverized) must be cut in thin slices, and laid on a Tin Plate before the Fire, or any other convenient way, to be dried, and then powdred; which done, we must pour upon it some of our Alcohol of Wine, and after a short digestion distil it, by which means we shall get it’s most subtil Essence; and, if afterwards we burn away the Spirit of Wine, part of this Essence will ascend with the Mercurial Water, and other part stay behind. The former of these, viz. the Volatile Mercury of Opium is so powerful, that when only smelt to, it is of better effect than the common Laudanum Opiatum taken in substance. The Red Liquor, which remains behind in the Cup or Dish after the Spirit of Wine is burnt away, may be taken inwardly. That which remains in the Glass Body after Distillation is of no great use, and may be cast away; yet if any one will take the pains to dissolve it in common ⛛, filter, and after reduce it to the consistence of Pills, perhaps he will not find it much inferior to the common Laudanum Opiatum. The Oyl which remains in the Cup is of very excellent Virtue, as having past the Purgatory Fire of the Spirit of Wine, whereby it is much corrected: Wherefore also we find, that this Oyl is wholly devested of that loathsome Smell that is in Opium. But yet the Mercurial Virtue, which ascends together with the Flame, is far better than that which stays behind, not only in Virtue, but because being in the form of a clear ⛛ without Taste or Smell, it may with the more ease be taken by the Sick. The said Oyl may also with Saffron, and the Narcotick 🜍 of the Vitriol of ♀ be thickned and reduced to the Consistence of Pills.

This Medicine is of great use, for such as are in pain, and want their due Rest, removing the one, and procuring the other: And no Body can be ignorant, how necessary Sleep and Abstinence are, to preserve Health, as well as to remove Diseases.

According to this way, we may extract the Virtues of all vegetable Subjects, and greatly exalt, as well as correct them, where need is.

N. B. Henbane and Tobacco, this way prepared, afford Narcoticks not inferior to Opium. Aloes, Myrrh, and Saffron handled in this manner, make an Elixir Proprietatis, ten times better than that described by Paracelsus, or Helmont: For our Alcohol Vini brings over only their purest Essence, which is afterwards yet further exalted through the Flames of the Spirit of Wine. According to this method, a Man may prepare from Vegetables excellent Cordials, Cephalicks, strengtheners of the Stomach, Nephriticks &c. which in their effects will far exceed the Common. Only we are to observe; that when we have a mind to prepare an universal Medicine, we need not to meddle with Vegetables or Animals, which are Grandfather Demogorgons green Cloak, forasmuch as a little piece of his Heart, is far more valuable than his whole Cloak; wherefore he that would prepare an universal Medicine, of greater Virtues than all Vegetables and Animals contain, let him take to Task a part of this Demogorgons Heart. Concerning which, if the Reader desire further to be satisfied, let him peruse a Treatise of the incomparable Philosopher Joannes Bracescus, of the Tree of Life; where he may be informed, who this Demogorgon is, what his clothes, and what the inmost Blood of his Heart are.

Now by the way, to speak a little of this Demogorgon, we are to understand, that the Ancients always described their universal Work, not plainly so, as to be apprehended by every one, but wrapt up in Riddles and Allegories; all of them pointing to this Demogorgon, who has his Seat in the Center of the Earth, having a rusty Colour’d, and green Cloak cast about him; which in plain terms, is nothing else but the Central Fire, which God, when he created the World, placed there as an everlasting vivifying Fire; by means of which quickening Fire, not only Metals and Minerals are produced, but also all Herbs, Plants and Trees: Upon which Account, the ancient Philosophers have described this Demogorgon, to be the Grandfather of all the Heathen Gods, that is Metallick Subjects, and an Upholder of, and Provider for all things that are within, as well as without the Earth; for all things proceed from one Original, viz., this Demogorgon. Concerning which, See the Twelfth Treatise of Sendivogius.

Metals and Minerals, are as it were the Shirt, or inmost covering of Demogorgon, whereas Vegetables and Animals, are but his Cloak, or upper Garment. The Ancients have writ much concerning this Demogorgon, attributing to him, not only the Generation and growth of Stones and Metals, but declaring him to be the Father of those living Spirits, which are often found in the Mountains, where Mines are, especially of ☉ or ☽, about which, if the Reader desire to be further satisfied, let him read George Agricola his Treatise concerning Subterraneous living Creatures.

To return then to our Demogorgon, I say, there are found some contemptible Minerals, in which all the Virtues of Vegetables and Animals lye concentred, which Minerals take their Original from the purest Heart-blood of Demogorgon: Such Minerals as these we are to take in hand, if we would prepare an universal Medicine against all Diseases, as well as a Tincture, to meliorate all white Metals with great Gain and Profit. We are also to observe, that such an universal Medicine, may easily, with little Charges, and in few days, be prepared: For the Minerals themselves cost little or nothing, the Dissolvent is very cheap, and the burning Spirit is not Chargeable, so that an Universal Medicine, to meliorate Vegetables, Animals and Minerals, may be made with the Charge of an Angel, which, certainly, is a strange and wonderful Compendium. All this may be done with the help of our Spirit of Wine Alcolisatus, without which, the Essence of these Minerals cannot be brought over, nor be made perfectly sweet and fine, without enduring the Purgatory of its refining Flames: Wherefore, also our Elias Artista, or Salt of Art, wherewith we acuate our burning Spirit, and make such a wonderful Menstruum of it, may well be called the Monarch of Salts. And to demonstrate, that such a Medicine prepared of Metals or Animals, with the help of our Salt of Art joyned with Spirit of Wine, is not only able to cure all the Diseases of Men and Metals, but also of Vegetables, appears first from hence, that an universal Medicine can scarcely, or at all be prepared without the Concurrence of Vegetables and Animals: For which reason the Philosophers say, that their Stone is Vegetable, Animal and Mineral; if then the universal Medicine be made up of these three, we must conclude also, that it is Master and Commander over them. The use of this Medicine in the several three Kingdoms, is as follows. When by means of our Tartarized Spirit of Wine, thou hast brought over the pure Essence of a Metal or Mineral, and separated the Spirit of Wine from the Metallick Essence, by burning it away, then the said Essence stays behind in the Cup or Dish, wherein the Spirit of Wine was burnt away, and may without any other Preparation be made use of, for the Cure of all curable Diseases. But when we have a mind to make use of this Essence, for the meliorating of Metals, we must first ferment it with common ☉ or ☽, for without this, the Soul or Quintessence of Metals can have no ingress into Metals, so as to unite with them in a Fire of Fusion. We are also to note, that when this Metallick Essence is fermented with Sol, it becomes a Solar Tincture, but when with ☽, it only affords a white Tincture. It is also to be observed, that when we take two parts of ☉, and one of ☽ for our ferment, we shall have a Red Tincture, and so on the contrary, if we make use of two or three parts of ☽, to one of ☉, it will only be a white Tincture, because the predominant Metal determines the Tincture. But he who hath once obtained a well prepared Quintessence of Metals, will easily know the ferment and way of applying it, for a due application is of great moment in this matter. I have known some, who had extracted good Tinctures from ♂ and ♁, but understood not the way of fermenting them, that is of joyning their ferment without their Tinctures; neither did they understand the Inceration, that is, the way to give to your Tinctures easie Fluxibility and Ingress, so could not arrive at their desired End. Were the World worthy of it, I could set down an easie, cheap and short way, to extract much ☉ out of ♀, by which means every one that is somewhat skilled in Distilling, Melting and Cupelling, might have a Rich and inexhausted Mine in his own House, but it is much better to be silent, than to strengthen Men in their Pride and wickedness.

But to return to the Medicinal use of our Tinctures, we are to take Notice, that the Red Oyl, which remains after the burning away of the Spirit of Wine in the Cup, is fittest to make a Metallick Tincture of: But the ☿ or Celestial Vitriol, which mounts with the Flame of the Spirit of Wine, is the most proper Medicine for human Bodies: For this pure Mercurial ⛛ is the true and best ⛛ of Life, wherewith, not alone Men, but also other Animals, yea and Vegetables too, may be cured of all Diseases, and Evils incident to them. And forasmuch, as the highest Medicine of Vegetables is the Nourishment they draw from the Earth, the warmth of the Sun, and fruitful Rain, and that on the contrary a dry and barren Soil, and want of the cherishing heat of the Sun and Rain, are the Death of all Vegetables, it is apparent that there can be no better Remedy to keep off the Death of Vegetables, than this our sweet cherishing, and vivifying ⛛ of Life, or Celestial Salt: For when any Seeds of Vegetables are steeped therein, and set only in Sand, they immediately shoot up and grow: And having this effect upon Vegetables, we have the less reason to doubt of its cherishing, and vivifying Virtue on human Bodies, as indeed there cannot be a better Medicine to rid the Body of Man, of all manner of Diseases than this Universal Blessed ⛛ of Life, or heavenly Rain ⛛. When we attentively consider Nature, we find, that the Life and growth of all Vegetables, Animals and Minerals, is Originally from the Air, or an Airy volatile Spirit. Thus we can make all hard Stones and Metals grow as it were in a moment, by means of such a volatile Spirit, concerning which, I have spoken in the Second Part of my Furnaces.

This sudden growth of Stones and Metals, I have many years since shewed to some of my Friends, who greatly admired the same, but could not comprehend that reason thereof. Now therefore, to satisfie the Searchers after truth, I declare, that all growth, whether in the Microcosme, or Macrocosme proceeds from a Spirit, or Volatile Salt, arising from two contraries, viz. an Acid and an Alkali; for when an Alkali, and an Acid Spirit meet, they cause an Effervescence, during which, there proceeds from them both a very subtil Spirit, which has the Nature and Property to make all things grow. If a Man takes this Spirit inwardly; it procures and preserves health; if it be joyn’d to an Herb, it makes it to grow and shoot up suddenly. With this Spirit we can make an Herb grow from its Seed in the midst of Winter, (but it must be in a warm Room,) so as it may be seen to grow; which my self have performed more than once. And to make it appear, that this swift growth only proceeds from a volatile Spirit, produc’d by the strife of two contraries, I’le give this instance; pour one Pound of Oyl of Vitriol, upon one or two Pound of calcined Tartar, not at once, but by degrees, and at several times, and it will cause a great strife and Effervescence, cover the Cucurbit with its Head, and give Fire in a Sand Furnace, by which means a very subtil volatile Spirit comes into the Receiver. If before this Work be undertaken, a Stone hath been dissolved by the calcined Tartar, and a Metal in the Oyl of Vitriol, then the Spirit, which proceeds from them, will be much more powerful; because the Virtue both of the Stone and Metal comes over with the Spirit. In this manner may a volatile Spirit be had from all Acids and Alkalis.

To demonstrate this further, that the growth of all things proceeds from the strife of two contraries, take this instance: Dissolve some Iron or Copper in Spirit of Salt, or Oyl of Vitriol, draw off the Flegm, in which Distillation none of the Acid Spirit will come over; because it is joyn’d and concentred with the Metal, animating and disposing it to shoot up and to grow swiftly, so as the eye may perceive it grow, like a Tree with a Body, Boughs, Branches, and Twigs. Take this Spirit of Salt or Vitriol, concentred by the ♂, as soon as you have taken it out of the Furnace, whilst it is yet warm, and break it into little Bitts, about the bigness of large Pease (if you should suffer it to grow cold, it would by attracting the Air, suddenly run into an Oyl per deliquium.) These pieces of animated ♂ must be joyned with its contrary, for which you can choose nothing better than a Liquor of Flints prepared in the same manner, which I have taught in the second part of my Furnaces. The Glass, wherein you put this Liquor of Flints, must be of the same wideness at the top, as at the bottom, and about an handbreadth high, and fill’d with the said Alkalious Liquor, to which, put your Acid concentred by the ♂, laying the pieces orderly a thumbs breadth from one another, and place the Glass, where it may not be shaken or jogg’d. As soon as these contraries are thus joyned, they begin to act upon one another; but forasmuch, as the one of these contraries is concentred by the ♂, and become hard, it cannot mingle it self with its adversary, or destroy it, so they only vex and anguish one another, in doing which, a warmth ariseth between them, and the one contrary pusheth the other to shoot and grow; the hard and dry part, viz. the animated ♂ drawing so much moisture from its contrary, the Liquor of Flints, as makes it heave and begin to grow in form of a Plant, with Root, Stock, Branches, and Twigs, very pleasant to behold, the growth being very swift, so as within an hour and an half, or two hours at the most, the whole Glass is fill’d with little iron Trees, which grow harder and harder, and when they are hard enough, (which will be in the space of twenty four hours) then the Liquor of Flints must be let out from it through a hole, left on purpose in the bottom of the Glass, and the Plant, or little Tree, remains. If we desire to make a more pleasant sight of it, we may take several Metals, and make them grow up like a Tree; ♂ affords a dark brown, Venus a green, ♄ ♃ and ☿ a White and Grey, ☽ a Blew, and ☉ a Yellow Colour. Minerals also give different Colours from Metals; Lapis Calaminaris grows not into Trees, but into the resemblance of Mountains and Rocks of a White and Greyish Colour.

If we have a mind to make Stones to grow, we proceed thus, first we melt the Stone, whether White or Coloured, into a transparent Glass, and pour it forth into a Copper Bason, where it will flow broad and thin, and will be the fitter to be broke into as small pieces as we desire. Which peices we place as before in a flat bottom’d Glass before described, which must be full of an Acid Spirit mixed with water, so as it may neither be too sharp, nor too weak; for if it be weakned with too much water, it will not retain strength enough to make it grow; and if the Acid be too sharp, it will dissolve the Alkalized Stone, wherefore great care must be taken, as to this particular.

N. B. The Magnesia gives a Blood-red Tree, and much more beautiful than any of the Metals: Only observe, that Metals may be made to grow with less trouble than Stones.

From what hath been said, it appears beyond dispute, that the growth of Vegetables, Animals and Minerals (Stones not excepted) proceeds from two contraries. I could easily make this out more amply and fully, but having treated of the same in other parts of my Writings, I shall let it rest here.

An Appendix or COROLLARY.

I have in the foregoing Treatise declared the use of the Salt of Art, both in Physick and Alchimy, and have set down nothing, but what my self have experienced. What I have writ concerning our Alcolized Spirit of Wine, is also the very truth: And tho’ what I have here set down might seem to suffice; yet I cannot, before I conclude this small Book, but mention a much greater Gift of God, than that of which I have spoken here, viz. that God hath vouchsafed Mankind, for preserving their Health, a Subject, wherein the Powers and Virtues of all Vegetables, Animals and Minerals, are summ’d up and united together; which Subject may be had in all places for nothing, and however contemptible it may seem to the ignorant, yet it is the matter of the highest Medicine in the World. Every Man can have enough of it from himself, needs therefore not to go to another for it. Adam and Eve our first Parents brought this matter with them out of Paradise; yea, every one brings it along with him from his Mothers womb.

Let no Man imagin, that I speak here of Urine, or Mans Dung, it is something else, and more despised than either of them, so that a proud Man will scarcely light upon it. I say, if a Man know this Subject, and how to make use of it in Physick, he may well account himself happy, as needing nothing of all that is in the World besides, in Case he hath only strength, place, and convenience to prepare the same. The Subject costs nothing, and the Preparation requires neither Glasses, Coals nor Furnace. I commend this Subject to Physicians above any other in the World, the Preparation being easie, and without Charges, and may be finished in few days: So that the knowledge of this Subject, and its easie Preparation, ought not to be look’d upon, as an invention of Man, but as a wonderful, and undeserved Gift of God, reserved only for those, who despise the World with all its Vanities, renounce the Devil and all his Works, and avoid the Company of wicked Men, his adherents.

Of the Three most noble STONES generated by Three Secret FIRES. AND

First, Of the Stone of Philosophers, which is prepared by the Secret Fire of the Wise.

Secondly, of the upper and lower Thunder-stone, how they are generated above, by the Meteorological Fire; and below, by the secret Artificial Fire. And,

Thirdly, How the =Lapis Ignis=, or Fire-stone of =Basilius=, is to be prepared out of =Antimony= by Art.

And how these Three most noble Stones of the World, are to be used in Physick and Alchymy. Translated out of the =High-Dutch=.

Reader,

In the end of the Appendix to the Seventh Part of my Pharmacopœa Spagyrica, I have made mention of Three Fires, which are not Common, but unknown to the World. By which are generated three wonderful Stones, which I did intend to publish. First, of the secret Fire of Philosophers, commonly called the Fire of Artephius, because Artephius a very ancient Philosopher did first write of it, who was also envious like others, and would write nothing of it, till he came to be nine hundred Years old which way the Philosophers Stone was to be made by this Fire. These Writings have been long tossed up and down the World, before any could be certain, whether or no this miraculous Fire could be found in Nature. At length some Philosophers attain’d its knowledge, and published it for the good of the World. But because, those Philosophers were very obscure in their Writings, the Art could not be made common, but remaineth secret to this hour: So that one of a Thousand among the now reputed Philosophers, (who have fill’d the whole World with their unexperienced Writings) scarcely one is to be found, who know any thing of it. And because this secret Fire was called by the true Philosophers, Ignis Philosophorum, it would have becomed them, to know somewhat of it. Helmont the most experienced and learned Philosopher of his time, although he had studied long in the Universities, yet he doth not Glory in any Arts he there learned: But on the contrary, he saith, that Physick, as it is taught in the Schools, is of no value. And, that not the Universities, but the Fire, made him a Philosopher. And therefore, he calls himself a Philosopher by the Fire. And without doubt, our secret Fire was known to him, as appears by his excellent Writings. For his Elementum Ignis Veneris, to which he attributes so many Virtues, could not well be made, without this secret Fire. A Quintessence may be drawn out of Venus, but that will not effect, what the Red Element of the incombustible Sulphur can. Paracelsus, in his Book of Sulphur, writes, that an excellent Elementum Ignis may be made out of common Sulphur, which he so highly commends, that he dares to say, that except a Physician hath this Element of Fire, (that is the fixed Quintessence of Sulphur, among his Arcanums, he cannot rightly be reputed a Physician, but a Money Catcher, and Robber of the Sick. In my lately published Treatise of Sulphur, I have also described an Elementum Ignis, which is certainly a very excellent Medicine against all Cold Distempers, but this is not yet fixed, but combustible, but the Element of Fire ought to be incombustible. For as long as a Medicine made out of Sulphur is still combustible, and subject to blacken Silver when touched with it, it cannot be reputed the true Elementum Ignis Sulphuris. For the true Element of Fire of Sulphur doth not make Silver black, but tingeth it with a constant Golden Colour, which cannot be washed off. As also, the Element of Fire ought to be of this Nature, to enter a Red hot Plate of Silver without fume, as Oyl sinks into dry Leather; and to tinge it Yellow. Also, it ought to tinge common ☿ into Gold, when added to it in a due heat. This Quintessence of Sulphur, also must not be burnt by the Fire as other Oyl, but remain incombustible. Therefore, the Philosophers have called it an incombustible Oyl, a permanent Water, Aurum potabile, &c. When it hath those Virtues, then it can perform what Paracelsus attributes to it, viz. Wonders both in Physick and Alchymy; and by this, Aristotle and his followers (who assert, that the Species of Metals cannot be transmuted) are quite out of Doors.

It is true, Aristotle also saith, that the Metals cannot be transmuted, if they be not first reduced to their first matter, of which I have sufficiently treated. This our fixed Oyl of Sulphur transmutes the Metals without any precedent reduction of them to their first matter. For our secret Fire hath taken away whatsoever was pernicious or combustible; so that only the purest and incombustible part remains, by which such great things in Medicine and Alchymy are performed, that it refuteth all those who speak against it; although many Impostors by their cheats, from place to place, have given occasion to speak evil of the Noblest of Arts; which hath had an ill effect heretofore upon my self.

An History of the Poisonous Tayl of Common Alchymy.

Here follows a large Historical Digression of some great Abuses which the Author some time underwent, but pertaining nothing to the scope of this Treatise, I will not trouble the Reader with it.

Now concerning our secret Fire, it is not made of Coals or Wood, or other combustible Matter, but compounded of certain Fiery Waters, which burn, but not like other Fires without the Glass, but always within the Glass; wherefore Artephius, as the first Author of the secret Fire, useth these words. Our Fire is Mineral, Equal, Continual, it Vapours not unless it be too much stirred up, it partakes of =Sulphur=, and is taken elsewhere than from the matter; it pulleth down all things, dissolveth, congealeth, and calcineth, it is artificial to find; it is a short way without cost, at the least with small cost; it is moist, vaprous, digestive, altering, piercing, subtile, Airy, not violent, not burning, compassing or environning, containing but one, and it is the fountain of living Water which goeth about and containeth the place, when the King and Queen hath themselves.

This is Artephius’s Description of the Fire of Philosophers. Pontanus hath also wrote of this Fire, to whose Epistle I refer the Reader for the more easie introduction to it.

Artephius hath here plainly enough described the Matter, and the Mercurial Water, and Pontanus hath confirmed it. He to whom God will give it, will easily comprehend it; but Artephius and Pontanus teach nothing, but how to ripen the Stone of Philosophers compounded of Gold, Silver, and Antimony, by this secret Fire. But because several others as well universal as particular are to be easily prepared by this our Fire, I think fit to say somewhat of it. Our Fire, maturates whatsoever is put to it, whether Vegetables, Animals, or Minerals, and therefore our Fire, as also the Matter of the Philosophers Stone it self, is called Vegetable, Animal, and Mineral; as also a natural, non-natural, and supernatural Fire. He who is not satisfied with this may read Artephius himself, where he will find more of this our secret Fire.

Now having understood what Artephius and Pontanus have written of our secret Fire, I could not but describe it somewhat more openly, to shew the Artist a nearer and easier way to obtain it. I Glauber can truly affirm this, That in my young days I have travelled many Countries, and diligently searched for an Experienced Philosopher, that might teach me some good. But I no where found my desire, but I often found some diligent Physician, who following Crollius, Hartman, Beguinus, and other Experienced Physicians, prepared their own Medicines, by which they gained Honour and Wealth, and were therewith content. Some of them had indeed read Artephius and Pontanus, but had not light enough to understand them. I have also endeavoured to frequent the elaboraories of Princes, to learn something there. Indeed I found Processes enough there, which were sent from great Men. By following of which, and working in Arsenick, Orpiment, Cobalt, Cinabar, Mercury and the like Minerals, I drew a great deal of Poison into my Body, till at length I grew weary of it, and therefore set my mind upon Spagyrick Medicines, by which I have found many curious Secrets, and gain’d a sufficient Livelyhood. But yet at the same time, I attentively read the Writings of the Philosophers, and out of them learned many good things, chiefly Basilius, Braceseus, Neusementius and the like good Authors; but the secret Fire of Artephius, or the proper Agent, I could not Learn, I have often Discoursed of it with Learned men, but always found, that they understood less of it than my self. For they had not read the Ancient Philosophers, but had spent their time in getting of Money, and sending their Receipts to the Apothecareis Shops. But after a light was enkindled in me from above, and I began to know this secret Fire, I began to have an aversion to the tedious, and troublesome work with Glasses, therefore I set it all aside, and now find my self more at ease, by this Capital work, for I make no further use of Furnaces, Glasses, or Coals, but can now do more and greater things in half a Nutshell or Eggshell, than I could before, with all my Furnaces, Glasses and Coals, for which I give incessant thanks to God, who is the giver of all Good. This I was willing to add, viz. that our Fire is hard to be found, but easie to be made, when known. Concerning the Matter, it is not always the same, but may be taken after several ways, yet according to the true proportion of the Fire, for this is all in all, the proper Agent must be only excited by our Fire, and carried on to the promoting of the Maturation of our Matter; for the proper Agent is here as much concerned, as the fire it self, for that alone could not work sufficiently to prepare an unripe Mineral by it self, without the help of the proper Agent, in so short a time, into a Tincture constant in the Fire, or universal Medicine. Now whoever hath a mind to do any thing with our secret Fire, must have constancy of mind, tarry at home, and beg assistance of God, whose Blessing he must wait for with Patience.

Now concerning the farther use of our secret Fire, it is thus, that all Vegetables, as Herbs, Roots, Seeds, Woods, &c. and all Animals, none excepted, together with all Minerals and Metals, may without Cost, be easily brought into excellent Medicaments, particularly. For our Fire Maturates the purest Anima, or Quintessence of all things. Poysonous Subjects are converted into Medicine, sowr and bitter into pleasant and sweet. The immature is ripened; and our Fire can be better compared with nothing, than with the Sun, which gives Life to all Vegetables, Animals, and Minerals, and makes the imperfect, perfect, nothing excepted. In fine, Our Fire is the greatest and most noble in the World, the Sun excepted: But God is above all, the Lord of the Creation. But what need I say much of the Melioration of Vegetables, Animals and Minerals, by our secret Fire, I have said enough, if I should say more, it would render it too Common.

But thus much it will be necessary to add, viz. what the Subjects are, which are the most easily wrought upon by our Fire. Among Vegetables, Wine, and what pertains to it is the best; Among Minerals, Antimony and Mercury, which is our living Gold; Among Animals, Man, and what appertains to him. You have your own choice to chuse, which you will, you have sufficient Advice, and want nothing more, but the Blessing of God, without which all is in vain.

Here followeth the Composition, or Preparation of our secret Fire.

Three Heathenish Deities command this our secret Fire, viz. Apollo, Diana and Pluto. Apollo affords the warm Sun-shine. Diana gives the cooling and refreshing Night. And Pluto gives his Fiery Hellish Rain. That you may better understand it, Apollo gives Wine three times, Diana Milk twice, and Pluto his Hellish Fire once. Out of these three Gifts, our Fire is prepared. This is the true Preparation of our wonderful Fire. To speak of this more amply, is not convenient; we must not cast Pearls before Swine, which way this Fire is to be used to any Subject, is sufficiently discovered to a Man thereunto elected by God. But there are many, who having no dependency upon God’s Blessing proceed after an evil and cheating manner, so that those Alchymists, or Gold-makers, are become a scorn to the Country, and no Man cares to dwell by them, lest their great and continual Fires should bring damage to his Neighbours, and this not without reason. For in making Oyl of Vitriol after the common way, a Fire is kept ordinarily for forty or fifty hours, which is a very tedious Work; but the Adepts can force over a Pound of Oyl of Vitriol in an hours time, with very few Coals, which thing I have already touched in my Writings, and shall say more of it in my Second Appendix. I have recommended this compendious way of making Oyl of Vitriol and Sulphur, to some Men; but they adhered so close to their old lingring way, that they were regardless of a better, notwithstanding that the Oyl of Vitriol, and the Acidum of Sulphur, are the Basis or Foundation of all the common Hermetick Medicine, for all other Mineral Spirits are by them acquired easily and plentifully. That Mineral Acid which is plentifully found in Vitriol and Sulphur, is the only Agent whereby Nature Maturates the yet volatile and unripe Minerals in the Earth. And also all Tinctures, which are fixed and constant in the Fire, are by the hand of the Artist prepared by this, yet with the Addition of its Compeer, the external Fire. This universal Acidum is our Horse-dung, and the Stygian water, in which Jason drowned his Dragon and made him fixed: But when I here mention Jason’s Dragon, it comes into my mind what happened to me, when I once attempted to make such a Dragon, which vomited out Fire, and a black poysonous Smoke, out of Sulphur and Saltpeter: And because this History, may serve as a warning to many, who may incur much danger oftentimes by the common Alchymy, I will here insert it. A little before I became Bed-ridden, I had undertaken to steal from the ever watchful Dragon, that Golden Fleece which he hath in his keeping, and because this fierce Dragon will part with nothing before he be half slain, or at least, laid to sleep, therefore I was busied in this work, and had made a mixture of Sulphur, Niter and Tartar, and also another of Salter-peter, Antimony and Tartar, each apart in an Earthen Pot, in order to Fire them for Detonation. And although I had ordered, that one Pot should first be detonated, and then the other, that the Smoke might not be too great, yet this was not done, but they were fired both together, which caused such a great, black and stinking Smoke to ascend the Chimney, that when the Neighbours saw it, they thought the House had been on fire, and cryed out, Fire, knocked at my Door, to come in to quench it, when there was none, notwithstanding this was not done in my dwelling House, but in a House remote from all others, so that it could have done no hurt to any else, if it had been burnt down, but they not being satisfied got Ladders and looked down the Chimney, and seeing no Fire there, they then said, it was Witchcraft. Out of this History, one may see what a dangerous Toyl the common Alchymy hath. This work to kill the Dragon, and to spoyl him of his Golden Fleece, is one of the pleasantest that ever I did in Alchymy, except the secret Fire. For when the Sulphur, Salt-peter, Antimony and Tartar, are denotated together, and sublimed with Sal Armoniack, the Golden Fleece riseth in a curious Golden Colour, and tingeth the Head, and Receiver with all sorts of Colours, like unto the Rain-bow, or a Peacocks Tail, and also one sees the Foot-steps of the scaly Dragon most gloriously in the Head; which Neusementius hath excellently described, in a few French Verses, and hath omitted almost nothing which belongs to this Work: And because I here write of this sort of Work, it will not be amiss, to add those Verses. Concerning this, Medea thus exhorts Jason in Ovid.

Pervigil ecce Draco, squamis crepitantibus horrens, Sibilat & torto pectore verrit humum.

Which Neusementius hath thus rendred into French.

Voy le Dragon veillant de fureur forcenè Qui d’escaille bruyante a le corps entournè Dont le gosier sifflant fumeè & feu deserre Et qui par replis tors va baliant la terre De sa large poitrine en la poudre imprimant Les sinueux sillons, qu’il trace incessament.

And may thus again be put into Latine.

Adspice squamosum tumidumq; furore Draconem Semper in excubias aures frontemque minacem Vibrantem, & nullo claudentem lumina somno Qui crista linguisq, tribus præsignis, & uncis Dentibus horrendis, patulo de gutture Flammas Sibilat, & fumis atratis inficit auras, Adspice multiplices Gyros quos ponderè Caudæ Insinuat Terræ, cum longa volumina ducit Perque superficiem reptat, cum pectore lato Verrit humum, relegens eadem vestigia semper.

And in English may sound thus,

Behold this scaly Dragon swel’d with Ire, His Crest doth brandish, with a dreadful Brow; Nere closeth Eyes, nor Ears, nor yet retires From dismal noise, and horid Teeth to shew: From his broad Throat flames issue out Black fumes infect the Air about. Behold the Rings, which his encircled Tail Casts on the Earth, whilst he doth form his Coil; With his broad Breast he creeps upon its Face Sweeping the ground, always in the same Trace.

Here in few words the Philosopher describes the whole Work, how to spoyl the Dragon of his Golden Fleece. But only to those, who easily understand these Verses, whose eyes God hath opened, and are already pretty well skilled in this Art. But to the unexpert all remains dark. Reading only will not do it, but you must put your hand to the Work, if you will attain to any thing. I have, for several years together, read, sought, and laboured in vain, before I found the right way of obtaining this Golden Fleece. And when at length I became Master of this Art, I could not but admire that it was so easie a thing, and yet so difficult to be learned out of Books. Paracelsus and Neusementius write the plainest of this, of which two expert Men, I first learned this Art, but afterwards I found a more Compendious way, so that I can now perform the whole Work, with the Charge of one Ducat [or ten Shillings] in a very short time. But I must leave it to others to do, being yet detained in my Bed by my sickness: So that I can do no more, than to shew to others by my Writings and Instructions, the ready way to the Land of Promise.

Of the Second Fire, and its marvelous Fire-stone, which is generated by it.

We know, that Fire generates Stones, every one according to its Nature. The secret Fire of the Philosophers, engenders the Philosophers Stone, which is a universal Medicine for Men and Metals, as we have already heard. That the Meteorical fire, from whence proceeds Lightening and Thunder, generates also Stones, is known to all, for the Air procreates the same things, which are found upon the Earth. Therefore Hermes in his Smaragdine Table hath very well said, That whatsoever is beneath is also above, and what is above, is also beneath, by which, marvellous things are done. We know, that Frogs and Grashoppers and the like, which are procreated in the Air, have fallen down with the Rain. I have read in a certain Historian, that once a Calf fell down with the Rain.

Anaxagoras, a famous Philosopher, prognosticated in his Life-time, that after he was dead, a great Stone should fall down from the Air, to the Earth, which also came to pass. We also know, that sometimes great pieces of Iron have fallen down, not compact, but sticking one part to another like drops. And also, every Body knows, that Stones are cast down by Thunder and Lightening, which Stones are formed and concentrated by the Lightening, and so have assumed the Nature of a Stone; for in the Lightening is hid a very miraculous Property seeing that Lightening is a Fire of quite another Nature, than our common Fire, which breaks in pieces all hard things which resist, but toucheth not what maketh no resistance. It hath very often happened, that the Lightening hath broken a Mans Bones, without hurting his flesh. We have also known, that it hath melted the Sword in the Scabbard, and left the Scabbard whole. This Stone generated by Lightening, hath quite another Nature than common Stones, for it is not transparent like a Pebble or Sand-stone, which melt in the fire. Neither hath it the Nature of transparent and hard Gems, which do not melt in the fire, and yet keep their Lustre, neither can the fire reduce it into Lime, as it doth a Chalk-stone. In a word, it can be compared with no Stone in the World. Its shape is also wonderful, for it is generally sharp at both ends, but yet they are not all of one Figure or shape, they are generally smooth on the outside, and of a milky Colour, and reddish within. I have one which is Triangular like a Star, and if you turn it, ’tis like a Heart, of which I never saw the like. I have also one which is Cole-black, which is rough both within and without, it is a wonder to me, that this Stone will not strike fire with Steel, notwithstanding it is generated by fire. We may also by Art make Lightening out of Iron or Steel, in which also is generated a strange Stone. The Thunderbolts love all things which are combustible, especially Gun-powder, for the Lightening it self proceeds from Saltpeter and Sulphur, and that is the reason, why it so often strikes into Towers, where Gun-powder is kept, and also it useth to strike Old Oak Trees, which contain Sulphur and Saltpeter, also upon Church Steeples, but seldomer in the open Fields. I once saw in Germany, where the Thunder had stroke a Tower of Gun-powder, and although it was four square, yet it run so about it, and took out a piece of Stone-work all round, as if it had been cut out with Tools, because it could no where find entrance. Strange things are done by Lightning, it sometimes killing the Horse, and not hurting his Rider, and again killing the Rider, and not hurting the Horse, because it is no common Fire, but a concentrated Meteorical fire: It hath no resemblance of the fire of the Sun, much less of our common Fire, but our secret Fire of the Chaldeans hath some Agreement with it, because it is made of Iron or Steel, and Saltpeter: Therefore it cannot be much unlike the fire of Lightening, for that is also generated out of Saltpeter concentrated, and Sulphur. Steel is concentrated Sulphur, that hath also Power to concentrate Saltpeter, and so to generate this marvellous Fire. The Meteorical Thunder-fire is a terrible one, but our Steel-fire is more wonderful in its Essence and Operation, as we shall heer by and by, for incredible things are wrought by it, so that even the Stone of Philosophers, never so well prepared, is not to be compared with it. Query, whether this Thunderbolt which is cast down by the Lightening be of any Virtue, or whether it be a dead and unprofitable Stone? I answer: It hath been always reputed, that if a Thunderbolt be kept in any house or place, the Thunder and Lightening will never strike into it. Whether this be true, I cannot tell, yet this I know, that those who keep them esteem them highly, I my self have one, which I much esteem for its marvellous Figure, for turn it which way you will, it always represents a Star or a Heart. Many strange things are performed by this Thunderbolt. I have seen several Foresters break it into pieces of the bigness of a Pea, which they put into a Bullet-mold, fill’d up the Mold with melted Lead, and did believe, that they could not miss any wild Beast at which they should shoot it. I have also seen some Souldiers make such Bullets, and formerly believed, that they could pierce any thing with them, that otherwise they could not shoot through. I have also seen others, who have put pieces of this Stone into the pummels of their Swords, and believed, that this took away their Adversaries Courage when they should encounter them, and so they might easily Conquer them. These and the like things, I have seen done with it. But whether this be so or no, it is probable that there should be some ocult Virtues in those Stones. For seeing that all Stones are good for somewhat, why should this marvellous Thunderbolt only be good for nothing? Some cause Women in Labour to hold these Stones in their hands, to facilitate their Labour; they also say, that it encreaseth Womens milk, if it be put into their drink. Others put them into the hand to stop Blood. If one could do any good with it, one might easily, by the help of a certain Magnet, attract a great many of them from the Air, as you shall hear anon. Now again, to return so our Fire and Fire-stone, I affirm for truth, that our secret Fire and Fire-stone, in its Essence and Efficacy, is more wonderful than the Meteorick Lightning and Thunderbolt. For our Fire doth not burn or flame, but when we will have it, otherwise it is like a dead Black-stone, if you only keep the Air from it, it will remain a Stone as long as you please. If you put it into a Glass and stop it very close, and keep it under water never so many years, it will still remain Fire, and not be hurt. For our Chaldaick Fire, when once prepared, will not burn, but remain good for ever, if you keep it from Air and Water. It is sufficiently known, that the ancient Heathens put burning Lamps into their Vaults, of which Lamps I have seen many, that were digged out of Mines in Colen. Some of these Lamps were found in some burying Vaults burning, when they were first opened, but as soon as the Air touched them went out. But our Chaldaick Fire remains dead, when kept close, and is kindled by the Air. I call it dead, but it is rather a dormant Fire. This our secret Fire hath so strange a Property, that it is able at all times to attract Fire out of the Air, not only in the hot Summer, but also in the cold Winter Nights, when the Sun is farthest off. By the help of this Fire, I believe, I could at certain times light a Candle, either under or above the Earth. The Maccabees set their Sacrifice on Fire by this, and not with common Wood, or Coal, fire, as the Vestal Virgins in Rome were forced to feed it with Wood continually that it might not go out; if by chance or neglect it went out, those Virgins were buried alive; in so great esteem, had the Jews and the Heathens, their Fires.

Now as for the use of our secret Fire, no Man may be so bold as to discover the Power thereof to the World, for things incredible are to be done by it, which are better to be concealed, than made publick: Yet I will a little touch at it. The secret Fire of it self is of no use in Physick, but great Secrets may be prepared by it, both in Medicine and Alchimy. First, out of our fiery Mass may be driven a living Mercury of Mars, which is the most noble Subject to prepare an extensive Tincture, both for Men and Metals, for of all Mercuries of Metals, this is the best. When our Fire is melted into a thick water, and this fiery water poured upon a subtil Calx of Gold, and digested with it, it will attract the yellow Colour from the Gold, and leave it white, yet the Tincture is not yellow, but as green as Grass, out of which an excellent Medicine may be made; it is also profitable in Alchimy. For it is also of this Nature, that if you put a Solution of Gold and Silver into it, they will be joyned together without Precipitation, which is not usual to be done. One may also squirt this fiery water, by peculiar Springs, to a great distance, and thereby fire any Combustible matter. If you will, you may also shoot this our Fire in a dry form, out of great and small Guns, to fire any thing with it. I believe, that by the help of this, one might fire a great Canon under water, by which you may fright Fish up to the Surface of the water in deep Ponds, so that you may catch them with small Nets. One may also drive away all hurtful wild Beasts, as Bears, Wolves, Foxes, nay even Lyons, Tygers and Dragons, out of the Wilderness. One may also drive away High-way-Men, Murtherers out of their Ambuscades, and catch them. In a word, many strange things may be done with it, which for certain Reasons I dare not mention. The greatest and the best thing that may be done by this secret Fire, is the preparing of the Mercury of Mars, as also after a Magnetical manner to draw the Lightning which way one please. I have had this Fire now for above twenty years, and durst not own that I had Such a thing, now I am near my end, I was willing to let it be known, that there is such a Fire in Nature. If I did not fear, that malicious Men would abuse this secret Wonder-fire, I would have been plainer, but the time is not yet come for the doing those great things, but when Elias the Artist shall come, he will not fear to make great Alterations in the World, by the help of this Fire. He will establish much good, and abolish all that is evil, but I have said enough of this at this time. I have indeed told you here that it will be done, I do not desire, neither shall I live till it shall come to pass, for such great Changes will not be made with ease, but with great Zeal. God preserve the Pious, and shew them a way over the Mountains, where they may live secure from this Sodomitish Fire, Amen.

Of the Third secret Fire, and the wonderful Stone that is engendered by it.

That pious Philosopher Basil Valentine, in his Triumphant Chariot of Antimony, teacheth, how to prepare a stone by Distillation and Rectification out of the purest part of Antimony, and calls it the Stone of Fire because this Stone is prepared by Fire out of fiery Subjects: And also because it expelleth all Diseases from the Body of Man, and consumeth them as common Fire doth Wood. He also saith, that this Fire-stone can transmute Silver into Gold, although in a small quantity. The highly experienced Philosopher Helmont, makes mention of almost such a Stone, which he saith, he saw in England with one Butler, and tells of wonderful things that the said Butler did with it. Now by reason of my diligent search into Nature and the Blessing of God, such a Stone hath fallen into my hands, with which I can do the same things in Physick and Alchimy, which Basil Valentine ascribes to his Fire-stone, and Helmont to Butlers Stone: I could not but leave to posterity, that it is possible to prepare this Stone out of Antimony. The Art consists in this, that you first bring the Antimony by Sublimation, Distillation and Rectification to the greatest Subtilty, and afterwards again concentrate this subtil Spirit into a hard Stone, which Stone when it is not fixed (being then useful in Medicine) is of a reddish Colour, and easily melted, and penetrates all Bodies. But if by it you would graduate Silver into Gold, you must first fix it, to abide the Cupel, but being once fixed, it will not then perform in Medicine what it would before. It is worth much more, when unfixed to be used in Physick, than when it is fixed for the tinging of Silver. For the health of Men is more precious than Gold or Silver. And with an universal Medicine, that will Cure all internal and external Diseases, you may get Gold and Silver enough. I have at this present time, but a very little of this Stone left, but am resolved in a little time to make a good quantity of it, that I may therewith serve my sick Neighbours. For it works strange things as you shall hereafter hear. This our Stone is so powerful in its working, that we dare not give it in substance, for one Grain of it serves for twenty Doses or more, and each of them hath power to expel from the Body whatsoever is hurtful. This Medicine opens all Obstructions, and you shall hardly find any other comparable to it. The best way to use it is to keep it whole, and not to powder it, and then it is fit to be used both inwardly and outwardly. If you will use it inwardly, then put a few bits of it into a Glass, and pour Spirit of Wine upon it, in which a little Sugar is dissolved, and so let it stand till you have occasion for it. If you will purge any Body with it, you must put a few drops of it into a spoonful of Wine or Beer, or any other Liquor, and give it to the Patient, and order him to be kept warm, then the Medicine will work in his Body, like fire upon Wood, and consume whatever impeded his health, and drive it out by all the Emunctories, viz. by Vomit, Stool, Sweat, Urine and Spitting, and leaves no impurity in the Body, and so it expels all Fevers and Agues, however distinguished. It also cures the Plague, Leprosie, Gout, the falling Sickness in young and old. It takes away all obstructions of the Body, viz. of the Liver, Spleen, and Lungs, it expels all ill Humours, contained in the Cavity of the Thorax and all other parts of the Body. This our Stone also opens the Obstructions of the Mesentery, carries off all Slime, and Salt watry Humidities. It cleanseth the Stomach and Guts from all pituitous and bilious Slime. It also draws all hurtful Humours out of the Brain, takes away noise in the Ears, Comforts the hearing and sight, takes away every Toothach in a moment, fastens loose Teeth, and hinders their fouling. It takes away all the Vices of the Throat, Mouth and Tongue, and suffers no uncleanness or foulness to abide thee. It is a pitty to see that no Physician hath a Remedy for the Toothach, but either pulling them out, or stopping them when hollow with Narcoticks or hot Oyls, which are indeed no cure: Now forasmuch as this Disease troubled People of all Ages, and few know any Remedy for it, I think it necessary to set down a never failing Cure. ’Tis true, most Toothachs may be put off by Purging, and need not so painful a Cure, as drawing. Out of Pity to those, who are troubled with the Toothach from their infancy, I here declare the Remedy. ℞. Of our Fire-stone, as much as a Pea, and put it into your Mouth, with half a Spoonful of Wine, keep it in your Mouth as long as you can, or so long till the Stone hath drawn your Mouth full of Rheume, then spit it out, and again put the Stone into your Mouth, with as much Wine as before, and keep it there till your Mouth is again fill’d with Rhume, then again spit it out, and continue doing this so long, till you have spit out half a Pint of Rhuemy Spittle, not reckoning the Wine. The next day again draw out the same quantity; do this every Morning fasting so long, till no slimy matter, but only a clear insipid water comes out, which is a certain sign that your Head and Brain is freed from all superfluous Moisture. When this is done, for a great while you will be free from all noxious Rhumes, or Salt defluxions, which fall from the Head to the Teeth, and there cause pain. This our Fire-stone doth not only draw all noxious Humours from the Head, but also out of the Stomack, Lungs, Liver and Spleen, and carries them out of the Body, by the Mouth, as well or better than any common Purge. But if the Body should be too full of ill Humours, so that our Fire-stone, should not be able to draw them all out that way, then you must take some of it inwardly extracted as before mentioned. But because this our Stone is yet unfixed, and therefore sometime causeth Vomits, and some are not able to bear Vomiting, therefore you may prevent it, by putting distilled Vinegar with Sugar upon the Stone, instead of Brandy, and so extract it, and this Extract will cause no Vomits, but only work by Stool: This is enough to be said for the Cure of the Toothach. But if Parents were sufficiently knowing, and careful of their Children, they might in their Childhood prevent the greatest part of this Mischief, by causing them daily to wash their Mouths, and behind their Ears, with cold water. But in those who are come to Maturity, our Fire-stone is the best of Remedies and never fails. It also cures the Scurvy in the Mouth, when little hot Pimples appear, and the decay or washing of the Gums. This Stone being held in the Mouth with Wine, also preserves Old Men from Apoplexies, Catarrhs, and the like. Let this suffice to be spoken concerning the Virtues of our Fire-stone, in the curing of internal Diseases. But because the Variety of Distempers is great, I will there set down the true way of using it, that none may err in its Application.

Of the true use of this Medicine in Diseases.

In all Fevers or Agues, let them be Quotidians, Tertans or Quartians, you must always give our Medicine two hours before the fit, and keep the Patient from the cold Air. In the Plague, Pleurisie and other hot Fevers, you must not delay the using of this Medicine, but as soon the Patient is taken, give him a Dose of our Medicine, let it work with him in a warm Room. And if the Disease abate not, give him the next day another Dose more or less, according to the condition of the Disease and the Patient. And you must beware of Bleeding, if the Patient be strong enough to endure a Purge, but if the Patient should not have sufficient strength, and yet the heat encrease, then you may abate the heat by taking away a little Blood, but not too much, that the strength may not be exhausted with the Blood, and the evil yet remain in his Body, for by Purging, only that which is hurtful is expelled, and the good remains.

In the Epilepsie, you must use this Medicine only every other, or every Third day, as long as there shall be occasion.

In the Stone of the Kidneys and Bladder, once in a Fortnight.

In the Dropsie, once a Week.

In the Cholick, once after you have used a Clyster.

In the Leprosie, once a Week.

In the Gout of all sorts, once in three or four Days, until the pain is gone.

In Obstructions of the Lungs, Liver, Spleen and Mesentery, once or twice one after another.

In the Venereal Disease, you must use it every Third day, and Sweat between whiles, till the Disease is gone.

In the Hypocondriack Melancholy, Scurvy and the like Distempers, which proceed from Salt and Cholerick Blood, you must take a Dose every Third day, till the Disease is gone.

In all sorts of Scabs and impurity of the Skin, which proceed from watery Blood, you must take it once or twice, and apply outwardly a fixed white Sulphur.

In the Dysentery or Bloody Flux, use it but once and it stays the Flux.

Of the outward Use of our Fire-Stone.

If our Antimonial Fire-stone be boyled for some hours in Sallad-oyl, it draws out of it many Virtues, so that being only outwardly applyed, it doth much good in Physick. The Oyl becomes red in the boyling, and if it doth not so, it is a sign, that it hath not been well boyled, but if it be well done, it will do what I here say. First, this Oyl is good to heal all fresh Wounds, and old Sores, if you dip Pledgets in it, and lay them thereon, and so keep it from the Air with a Plaister of Wax. It also cures all Bruises, being anointed with it, or a Cloth dipt in it, and laid over the Bruise. A little Cotton being dipt in it, and applyed to the Navel with a Nutshel, purgeth those, who are easily moved, as well, as if they had taken it inwardly: And if being so applyed, it should not work with Men, that are not easily moved, you may inject a Dram of it Clysterwise by a Syringe, and then it will open the Body, and carry all slime and filth from the Guts, and is certainly the best Remedy in the World against the Cholick. For it doth not only draw what is bad out of the thick Guts, as Clysters do, but also out of the small Guts, yea even out of the Stomach, to the ease and admiration of the Patient. This Oyl also applied to the Navel and Clysterwise, immediately helps Women, who are troubled with the Suffocation of the Matrix, for which Disease the World cannot afford a better Remedy. And without doubt this Oyl hath many more Virtues than I yet know, but time will discover them; for I have not had it long, but am resolved to have a good quantity of it made to serve the Sick: And no doubt, but in a short time this high Medicine of the Stone and Oyl, will be known to all Europe. For it will far outdoe the whole Galenick Apparatus of Medicine. Certainly those Physicians, who serve in Armies, should not be without this incomparable Medicine, which is of so small Carriage, and doth so great things. For one Ounce of this will make at the least a Thousand Doses, and so by consequence many may be cured by it. If every Chyrurgian in an Army, should have but half an Ounce of this Stone, for inward use, and some Ounces of the Red Balsome, for outward use, the Lives of many Souldiers would be saved, which for want of it must dye. The threatning of Armies is already over our Heads. God send us what is good for our Souls, and preserve the Pious from evil. And so we end this Book of the Firestones. If it please God, the Seventh part of the Prosperity of Germany shall shortly follow.

De Purgatorio Philosophorum: OR, A TREATISE concerning the Purifying Fire of the Wise Men.

With which, the Philosophers cleanse their =Mineral=, =Animal=, and =Vegetable= Subjects, and exalt them to the highest degree of Purity, in order to prepare =Universal Medicaments= from them, for the Bodies of Men and Metals.

Which Purgatory Fire is Called =Ysopaica=, by the ancient Philosophers, that is, to say, the Art of washing with Fire.

Together, with a subjoyned instruction, how, by means of the Salt of the World, out of all Metals and Minerals, a living =Mercury= may in quantity be prepared.

From the =High-Dutch= faithfully Translated into =English=.

Reader,

If any wonder at the Title of this little Book, let them know, it agrees very well with the Matter it treats of, forasmuch as all things that are cleansed with Fire, may truly be said to be purified by means of a Purgatory. There are indeed besides this, many other ways of cleansing as by Water, Lye, Soap, and other moist things; but that way cannot properly be called a Purgatory, nor any other, but what is done by Fire. I intend in this Book to treat of three sorts of Purgatories, viz. First, of the secret flaming Purgatory, or cleansing Fire of the Philosophers, made of Alcolized Spirit of Wine, wherewith they purifie the Souls of Vegetables, Animals and Minerals, dignifying them thereby to enter their Heaven.

The other Purgatory God makes use of, to purifie his dear Children here in this Vale of Misery, to make them abhor sin, and fit them, after many afflictions, and torments endured, for a Translation with all Saints, into his heavenly Kingdom, there to behold his Face to all Eternity.

The Third Purgatory is, that of which the Christians of old have Writ, and is to this day still believed by the Church of Rome, viz. that the Souls of the deceased, when by the guilt of deadly sins, they are not immediately sunk down into the eternal Hellish Pains, are in this Purgatory cleansed of the pardonable sins they have committed in this Life, and are made worthy to enter into eternal Joy and Salvation.

Now what this Purgatory is, which no Person living is able to give an experimental and true grounded Account of, we will, if it please God, a little enquire into, after that we have first exposed to view, and unanswerably asserted the truth of the two foregoing Purgatories, which our eyes have seen, and our hands have handled.

Concerning the First Purgatory.

The First Purgatory, or cleansing Fire of the Philosophers, with which they prepare their Universal and particular Medicines for Cure of all Subjects of the three Kingdoms of the World, hath been most carefully concealed by them. I have indeed formerly, of Friendship and Goodwill, revealed this Fire, with its most profitable Use, to some Persons, by which means others unworthy have began to perceive something of it, and used their utmost endeavours to attain the full knowledge of this high Secret, and have so far succeeded, as to understand it in part, viz. the Use of common Spirit of Wine, which is a considerable ingredient of the said Philosophick Purgatory Fire.

But after all their serching, they never attained the knowledge of the Salt of Art, by which the Spirit of Wine is Alcolized, which is the best and chief ingredient of this Fire. Forasmuch then, as the Spirit of Wine is thus known, and will probably yet further be divulged; I have thought good to publish it my self, and to communicate the Secret to all. But as for the secret Salt of Art, whereby the Spirit of Wine is actuated and fortified, and is the proper Agent for Meliorating of Vegetables, Animals and Minerals, and whereby they are brought to the highest degree of Purity, none hitherto have been able to entice it from me, and I trust that for time to come I shall be more cautious of communicating ought to false and wicked Men.

Let no Man therefore imagine Spirit of Wine to be the secret Fire of Artephius, whereby some Minerals and Metals, without any foregoing separation of the pure from the impure, may without any diminution of their weight be changed into a mere pure Tincture. No in no wise, for no Spirit of Wine hath any such power. But as for what simple Spirit of Wine is able to perform, that we will here declare, and no more at this time. I doubt not but many will persuade themselves, that in having the Spirit of Wine, they are Masters of the whole Secret; but that’s a great mistake, he that questions it, let him read Artephius, Pontanus, and some few others who write of it, and he will find that a simple Spirit of Wine hath no resemblance with the Fire of Artephius.

For the Philosophers who write of it tell us, that their Fire acts as a proper Agent on its Patient, with an invisible Flame, continually, equally in one and the same degree, and at last changes it into pure Tincture. Which things cannot be said of Spirit of Wine, which doth not burn continually, equally, or invisibly, from whence it is apparent, that Spirit of Wine is not the Fire of Artephius, nor can be compared with it.

Now what this Fire of Artephius is, has been sufficiently declared by me, in my Treatise of the Threefold Fire, and therefore unnecessary to write more of it here. It remains only for me to declare, how Vegetables, Animals, and Minerals with the help of any burning Spirit, not only that of Wine, but of Corn, Honey, Fruits, Leaves or Grass may be most highly purified, and reduc’d to the Highest Medicines.

In my little Treatise of Elias the Artist, I have taught at large how to bring the Essences of Metals, Stones, Vegetables and Animals over the Helm, by means of an Alcolised Spirit of Wine, and to prepare universal Medicaments from them, to which therefore I refer the Lover of Art.

And will now proceed to declare, to how good purpose Spirit of Wine may be made use of in Physick. We all know that in general there are but two ways of cleansing impure things, viz. Water and Fire. Now Water can only take away those defilements that are outward and superficial, not being able to pierce to the Center; whereas Fire does not only purge the outside, but even that which is in-most, separating the impure for the pure, as hath already been mention’d.

We know also, that the Flame of Fire can consume nothing but its like, viz. the Combustible Sulphur, but cannot consume the incombustible Mercury, nor destroy, burn, or annihilate it, the Flames serving only to meliorate and exalt it. For the Mercury of all things can no way better be purged than by Fire, by which though it be driven away, yet may always be found again, as being incombustible.

For Mercury is the best and purest of the three Principles, forasmuch as it cannot be hurt by any Elements, not by the most violent Fire, much less destroyed, because it is throughout Homogeneal.

There are three things in the World which be incorruptible, the first of which is the Mercury of Vegetables, Animals and Minerals, which, when by its Enemy the Fire, it is tormented, and driven from its Body, loseth none of its Virtues, but is only purified thereby. This incombustible Soul of Vegetables, Animals and Minerals, is one of those three things in the World, which are fixed, constant, and unperishable in all trials and conflicts whatsoever.

The second thing which is constant, permanent, incorruptible and invincible is Truth, which cannot be suppress’d by any Lies or opposition whatsoever; Oppressed she may be, but not totally suppressed; for God himself is the Truth, and as God cannot be overcome, so neither can Truth.

The third and last incorruptible subject in the World, is the Immortal Soul of Man; for whatsoever Afflictions or Persecutions a good Man suffers from wicked Men, can not in the least hurt his Soul, but serve only to purifie, exalt, and enoble it. The more Gold suffers in the Fire, the better and purer it becomes, and as true it is, that the Soul by the adversities of time, becomes refined and graduated to the height of Purity, being by this Earthly Purgatory dignified and prepared for Eternal Glory.

But to return to our purpose, which is to shew that the cleansing of Vegetables, Animals and Minerals, must be performed by their own Purgatory, viz. a common burning Spirit. We will begin with Wine, as being a very noble Creature, and see what good thing may be had from it, by means of its own Purgatory or Cleansing Fire, which without it could never have been brought to Light.

Now to speak fundamentally of this matter, we must first of all know, that several different Spirits lie hid in Wine, which also may separately be distill’d from it. As in the first place the known burning Spirit; next that Spirit which is distill’d from Crude Tartar, which is of a quite different nature from that which is distill’d from Wine, or its Lees, which being kindled burns away in Flame, consuming all the Sulphur, leaving nothing but the incombustible Mercury or Essential Salt behind, and that in a very small quantity, but of great Virtue; whereas the Spirit of Tartar which is distill’d by Retort, though it be much more subtil and penetrative than the burning Spirit, yet will not suffer it self to be kindled or burnt away, being otherwise of great use in all Tartareous Diseases, and obstructions of the Body.

There is also an Antinephritical Spirit distill’d from the fixed Salt of Tartar with distill’d Vinegar, which afterwards suffers it self to be sublimed, and being distilled yield a very strong Spirit, of which time doth not permit to treat at present. We will only, point out to you, by what means the most glorious Mercury and Essential Salt of Wine, may most easily be obtained, and what great things may be perform’d by it in Physick.

* * * * *

℞. Of white Tartar well pulverised 1 l. Spirit of Salt 1 l. and half, mix these well together, and fill therewith the fourth part of a Glass Body, and pour on 3 l. of Spirit of Wine, lute the head on immediately, for when these two Antagonists, the Acid Crude Tartar, and Urinous Salt of Tartar meet, they furiously attack each other, and in their Conflict send forth a very subtil Spirit, and a glorious Essential Salt, which Mercury the Spirit of Wine when distilled carries over with it. When now this Spirit of Wine being kindled burns away, the Mercury or most pure Essential Salt is thereby loosened, and with the Flame goes over into the Receiver, where it is caught of the Phlegm, from which being separated by distillation in a Vaporous Bath ’tis fit for use. This Cælestial Salt of Wine is of wonderful Virtue, concerning which I have given a full account in some of my last published Writings.

Its Virtues are chiefly these; It has the Præeminence of all Medicaments whatsoever, in curing the Stone, Gout, and the like Tartarous Diseases. Moreover this Heavenly Salt penetrates the whole Body, opens all Obstructions, strengthens the Heart, Brain, and all Vital Parts; is a powerful Diaphoretick and Diuretick. Indeed any one may easily imagine, that a Quintessence of Wine, when purified by its own Purgatory, must needs exert wonderful effects, and be of great uses, in the hands of a skilful Physician; of which more hereafter.

Furthermore from Wine, by means of its own burning Spirit, may be separated an excellent Volatile Salt, after this manner. Dissolve the Oyl of Wine, which by distillation is got out of the Lees in a strong Spirit of Wine, so as the Oyl may be well united with the Spirit. This done, kindle the Spirit of Wine, and let it burn away under our great cooling Helm or Head, by which means the Mercury or Salt of Wine goes over with the Phlegm, and is caught by it.

In like manner out of that stinking Oil which is driven from Tartar by a Retort, and is of great virtue, (though for its loathsom scent it cannot be used) a very powerful Volatile Salt may be obtained, by burning away the said Oyl with a burning Spirit, which Volatile Salt by those Purging Flames loseth its loathsom smell, and may be made use of in Physick, as that before mentioned prepared from Wine.

According to this method of obtaining the Mercury of Wine, we may proceed with all other Vegetables, and separate their pure incombustible Mercury, by burning away their Oyls, with their own or any ether burning Spirit, by which means the Volatile Mercury is caught.

It is to be observ’d, that all Oyls distill’d from Herbs, whose flowers resemble Stars, do yield more Volatile Salt, than the distill’d Oyl of other Herbs. When these Herbs cannot be had fresh and green, we may take their Seeds, which yield more Oyl and Volatile Salt than the Herbs themselves. In like manner all Oyls, distill’d from Seeds, afford more Volatile Salt than those which are forc’d from Roots, Stalks, Leaves or Wood; the Seed always abounding with more Volatile Salt than any other part of the Vegetable; and that because God hath placed the growing and multiplying virtue of all things in their Seeds, from whence also the same is most easily separable for the use and service of Man. In particular, the Seeds of Annis, Fennel, Dill, Carway, Cumin, Cresses, Scurvy grass and Mustard afford much Volatile Salt.

So likewise all Excremental and Superfluous Egestions of Nature, such as are the Hair of Men and Beasts, the Horns and Claws of Beasts, the Excrements of Beasts and Birds, as also their Feathers, do abound with Volatile Salt. Amongst these we may also reckon Amber, Soot, and Smith’s Coals; when the stinking Oyl of any of these is burnt away, the remaining Essential Salt will procure the Physicians praise and honour, and the Patient’s help and ease.

The Seeds of Henbane and Tobacco do yield a very powerful Salt; so likewise do the distill’d Oyls of Spices, as well as those made by Expression afford a most excellent Volatile Salt being burnt away, by means of a burning Spirit, united with them. Yet would not I counsel any to burn away such precious Oyls, forasmuch as we have other Subjects, which cost us nothing, and yet yield a better Salt than any Spices whatsoever; for Minerals and Metals, when without a Corrosive they are brought into a strong Spirit of Wine, yield a much better Mercury, wherein all the virtues of Vegetables are concentred; and consequently are far more efficacious than any Vegetable Salt against all Diseases whether of Men or Metals.

In this way we may easily, and in a manner without labour or any considerable charges, procure a running Mercury from all Minerals and Metals; which Mercury of Metals suffers it self afterwards to be fixed into a true Tincture for Men and Metals, by means of its proper Agent and Secret ever-burning Fire, and this easily without any loss of weight, which cannot be expected from a common Mercury, and therefore we must be provided of a Metallick Mercury if we would do this feat. Mars, Venus, and Mercury are the best amongst the meaner Metals for this purpose, as yielding the best Mercury, but the Mercuries of Sol and Luna are the best of all. And it is a thing that deserves our wonder, that from such Compact Bodies, as those Homogeneal Metals are, which are accounted indivisible, a Volatile Mercury should be separated. Indeed had I not done it my self, I should hardly have been persuaded of its possibility. Resuscitative Salts are the only means to effect this Wonder, and whosoever knows in due manner to apply them to Metals, to him it is an easie thing, yea, Childrens play, in one days time, without toil or labour, to separate a running Mercury from all Metals and Minerals. There is one only Salt in the World, which has a power above others to revivifie Metals, costs nothing, and is every where to be had in abundance: This contemptible Salt the Philosophers have always concealed, saying, that it is cast out upon Dunghils, and as much beloved of the Wise, as it is hated and despised by Fools.

In this Salt greater secrets lie hid, than in the Salt of Art before mentioned, which cannot be had without toil and labour; but this our more secret Resuscitative Salt of Art doth far excell that, for it not only exalts and multiplies the colours of Sol and Luna as well as that, but also radically opens all Metalline Subjects whatsoever, separating their purest Mercury from the gross fæces, and brings it over with it self, which no other Salt in the World can do. There are indeed some other Salts to be found, which in some degree do resuscitate Metals, and separate a running Mercury, as Salt of Tartar, Urine, and the like, but are not comparable with our resuscitative Salt of Art, which, for all them, continues the undoubted Monarch over all Salts. There are very few to be found, who are able with so much ease and little charge to separate a running Mercury in quantity from Metals, and fix the same into a true Tincture. Wherefore we should make it our business to enquire into the nature of Salts, and learn to know their several uses; because in Salts great good lies hid, which few believe or apprehend. Plato indeed was of opinion, that something Divine was contain’d in our common Salt; and other Philosophers have not stuck to say, that in the Sun and Salt is All. He that doth not know what Fire and Salt are, knows nothing, and deserves not the name of a Philosopher.

And thus much shall suffice concerning Fire and Salt, and the great things that may be performed by them. He therefore who desires to approve himself a good Physician or Chymist, let him study the nature of Fire and Salt, and learn to distinguish them, for without this he’l never do any thing to purpose in either faculty.

To return now to our Spagirical Purgatory, and shew that the Philosophers by means thereof performed their greatest Arcana. Paracelsus alone, the Monarch of Physicians, gives us a sufficient Testimony hereof, when, treating of the Element of Fire, in his Book of Sulphur, he saith, That if a Physician have not amongst his Secrets the Element of Fire from Sulphur, he is not a Physician, but a-------- O my dear Paracelsus, thou art not to be blamed for thy zealous inveighing against those Lazy Lubbards, and if thy words be Authentick, ’tis to be feared that scarce one good Physician will be found in all Germany, forasmuch as the Element of Fire of Sulphur is utterly unknown. But this cannot be said, for that besides this Element of Fire, there be several other good Medicaments a Physician may prepare. Yet forasmuch as I have writ somewhat of it here, I hope it may stir up some to search after it, and so learn to prepare their Medicines by Fire; because whatsoever can without hurt or loss abide the Fire, the same must needs be very pure and good.

David to this purpose gives us a similitude of Luna, which must sometimes pass the Fire, before it attain its utmost purity. This art of cleansing things with Fire, was by the Philosophers of old termed Ysopaica, of which see Paracelsus.

It is to admired, that how black or smutty soever any thing be, after it is wash’d by Fire, it becomes snow white; which the Mercury driven by Fire from black Sulphur and Mars, is alone a sufficient proof of, in which whiteness the fairest Red lies hid. That Ysopaica, or the Art of Washing with Fire, and thereby changing Black to White, was in use amongst the Ancients, seems probable from David’s words, when he cries to God; Purge me with Hysop, and I shall be clean, wash me, and I shall be whiter then snow: David here desires nothing else, than to have his Soul, which was cole black by Sin, washed and purged by the Fire of the Holy Ghost, and therefore by way of Comparison he mentions Ysopaica, or the Art of Washing black things white by Fire. In a word, this Art of Washing things snow-white by a Philosophical Purgatory Flame, appears to be the head skill of Philosophy, Physick and Alchimy.

And forasmuch as I have here made mention of Ysopaica, I hope I shall not be thought tedious, if I set down some more instances of cleansing black and impure things by Fire. For seeing this excellent and incomparable Art has for some hundred years been in a manner wholly lost, Paracelsus being the first that hath renewed the knowledge of it, I have thought good at present to restore this Royal Art to its former lustre and glory, wherewith it shone forth in the Schools of the Kings of Egypt, where those of the Blood Royal were taught and instructed in the same. In which Schools Moses also (as being the Adopted Son of Pharaoh’s Daughter) had his Education, being there instructed in all the Wisdom and Skill of the Egyptians.

In those times this Ysopaica, or Art of Washing with Fire was in great esteem and flourished, which was the cause of the great Riches and Puissance of the Egyptians, which continued till the Monarchy was made subject to the Romans; and yet even then, being Possessors of Ysopaica and Chrysopeia, they soon put themselves into a condition again of disputing their Liberty with the Romans, and rebelled against them; and though by the prevailing Power of the Romans they were still overcome, yet did they often reiterate their Revolt; until at last the Emperor Diocletian being informed that their Art of Chymistry was their inexhaustible Treasure, which still encouraged them to rebell, sent a great Army amongst them, with Orders to Ransack all Places for Books treating of that Art, and commit them to the Flames; which done, they quietly afterwards endured the Roman Yoak, which before, on every occasion, they were ready to shake off. By the same means also the said Art has been as it were totally lost, which I am not without hopes to restore again, and if Death should chance to prevent me, yet will it assuredly be done after my Death by Elias the Artist. I have indeed already in some of my last Treatises so plainly writ of this Art, that any one, who is any thing skilful in the Fire, may become Master of the Art.

To return then to Ysopaica, I say, I have already communicated the use of a Burning Spirit, by means whereof all stinking, impure, Vegetable, Animal, and easily inflamable Mineral Subjects, may be washed to the highest degree of Purity, with which great things may be performed, especially in Physick, and such as are impossible to be done by any known way. Indeed by this alone most profitable discovery, I have discovered a new World of Art, which for so many hundred years has been unknown; and I doubt not, but this way of washing with Fire will serve for a shining Light to lead Physicians to the true Spagyrical Physick.

Thus much shall suffice to have spoken concerning the moist fiery washing by means of a Burning Spirit; it remains now to declare in what manner the Compactest Metals, and Precious as well as Common Stones, may by a dry cleansing Fire be meliorated. For a Spirit of Wine is much too weak to pierce the Bodies of Compact Metals, and to wash them to a perfect cleanness; wherefore we are to look out for a stronger Wash-Fire, which may be able to Master the fixt as well as unfixt Metals. Now Art hands to us a certain dry Wash-Fire, wherewith the Ancients meliorated all Metals and Stones; but this dry Fire has never been published, neither know I any Author that hath writ plainly of it, save only Paracelsus in his Cœlum Philosophorum, where speaking of Mercury, he describes this flaming Wash-Fire, viz. ℞. Of Tartar part j. Sulphur p. ij. Nitre p. iij. being well mixed together, use them. Paracelsus calls this Composition a good fluxing Powder; but hints at other things, as appears by those words he places before the Description of the said Fulminating Powder, viz. Pulvis adole Verbenas, which words conceal a great Mystery, as will presently appear.

The Composition of Paracelsus may be meliorated by taking only one part of Sulphur, Tartar ij. and Nitre iij. and is a very good Wash-Fire. There be also many more and better Wash-Fires for to Purifie and exalt Metals, of which we shall hear anon. Follows now the use of the foresaid Wash-Fire.

And first it is to be observed, that to the end this Fire may have the better effect, the Ingredients must be pure, dry, and very well poudred, for by how much purer the Ingredients be, the stronger is the Fire. When therefore we have a mind to wash any Metal therewith, suppose impure Sol or Luna, we must file the same very small, and then mixing three or four parts of the said Powder with it in a Crucible, kindle the mixture with a red-hot Coal, and the Flame thence arising will consume all the impurities of the Metal, or separate them as dross, the pure Metals sinking as a Regulus to the bottom. And if the Operation be duly performed, the Regulus will be as fine as if it had pass’d the Cupel.

If we desire yet further to increase the strength of this Fulmen or Wash-Fire, we may take instead of Tartar half the quantity of the Saw-dust of dry Lime-tree, which affords a much stronger Flame than Tartar, and consequently better purges impure Metals. With this strong Fire we may in a moment purifie a small quantity of Sol or Luna if we please, in a Nutshel; which I don’t mention here as a thing of Profit, but only of Curiosity, and to shew the force of this Fire.

N. B. If we desire to make use of this Wash-Fire to Profit, we must not take a Common Nitre of Sulphur, but such a Sulphur as burns faster than the Common, and the Nitre must be purified, whereof more hereafter.

A Good Fulmen or powerful cleansing Fire for to purifie the Common =Mercury=, so as afterwards it may be easily fixed.

We are to know, that the Common Mercury contains in it self an extraordinary fiery Spirit, which hinders it from being a Compact Metal, and keeps it in continual Flux like a Molten Metal, and makes it so difficult a work to fix it: Now if we can but extinguish this Fire in him, he’l be easily reducible to a Compact Metallick Body.

* * * * *

It is notorious, that always a greater Flame overcomes and swallows up the lesser; to extinguish therefore this Fire in Mercury, we cannot do better, than make use of a strong Fulmen, which Paracelsus hints with those words, Pulvis Adole Verbenas, as if he had said, Go Fulmen and burn the Wings of that Volatil Bird, that he may flie no more. But the Fulmen he there describes will not do it, a stronger must be made use of in that case. To this purpose I have made many trials in my Youth, but have found none better than the Fulmen of Jupiter, which takes as follows.

* * * * *

℞. Of Crude Mercury and fine Jupiter each j l. melt the Jupiter in a Crucible, and when it begins to cool, pour the Mercury upon it, and the heated Jupiter will take to it self the Mercury, and become an Amalgama, which Amalgama must with dry and purified Nitre be ground upon a Stone. This done ℞. of the strong Fluxing Powder abovesaid, the same quantity as the Amalgama and Nitre, and grind them well together, and then the Mixture is ready for kindling. But the Operation must be performed in the open Air, where the Wind may carry away the poisonous Fumes. The Mixture may be put into a strong Earthen Pot, and after Detonation, there will remain a Mass difficult to Flux, which being Cupell’d, and separated by Aq. Fort. affords a considerable quantity of Sol and Luna, abundantly recompensing the cost and labour of the Operation. After that the Mixture is kindled, the Matter must be often stirred with a red-hot Iron, to the end that no part may remain unkindled, but that the whole Mass may be red-hot throughout.

Another Fulmen to graduate =Venus= into =Luna=.

℞. Of the foresaid Fluxing Powder of Sulphur, Tartar and Nitre, and grind with it iv Ounces of Mercury of Luna, and lay the same weight of thin Plates of Venus SSS. with your foresaid Composition, kindle the Mass, and the proceeding Flames will graduate some part of the Venus into good and fix Luna with considerable profit, the Operation being rightly performed. With the same Fulmen, ♂ may be graduated into ☉, and forasmuch as it doth not melt, it’s better than Venus for this way of working; Needles are best for this purpose.

Another Rapid Fulmen changing Iron and Steel into Good Gold.

℞. Of the abovesaid Fluxing Powder, iv or v ʒ, mix with it j ʒ or half an Ounce of Aurum Fulminans precipitated from the Aqua Regia, not with Salt of Tartar, but with Salt of Urine; with this Fulmen and Steel Needles make SSS. in a Crucible. Let not the Needles be above j ℥ weight, else the Fulmen will not be able to graduate them wholly into Sol. This Process well managed affords a good increase of Sol. It is also no contemptible Curiosity to see Needles chang’d to Sol, their pristine form remaining. I took once 20 or 30 Needles, which I put with their points up to the midst in the said Fulmen, their upper halves remaining untouch’d by it, and after Fulmination took out the Needles, the lower part of which was pure Sol, the upper continuing Iron, which I distributed amongst my Friends and Lovers of Art for a remembrance. The same may be performed with Nails.

Now though in this Gradation of ♂ there be no very great Profit, yet neither is there any loss; and besides the Curiosity of it, is a convincing demonstration that ♂ without deposing any Terrestreity, may have it’s whole Body changed into Sol.

N. B. The remaining Fulmen may with a little Nitre be melted down to a Regulus, by which means the Sol is recover’d, and so we have our graduated Needles for nothing.

N. B. When we have a mind to make use of the Fulmen of ☉, we had best place the Crucible, in which the Fulmen and Mars is, in a large glased Earthen Vessel, and as soon as it is kindled cover the Crucible, that the Fulmen may not fly abroad, or if any does, it may stick to the sides of the Pot, which being wiped off with a Feather, may be reduced with the remaining Fulmen in the Crucible, that there may be no loss.

N. B. It happens sometimes, when too great a quantity of ♂ is taken to be graduated to ☉, and the Flame too strong, that the Needles melt into one, especially if they be laid too close together.

N. B. In Case, the Needles should not in the first Fulmination be wholly changed to ☉, the Work may be repeated with fresh fluxing Powder. And if any one desires more Profit from this Operation, let him mix some of the Amalgama of ♃ and ☿ with the Golden Fulmen, and Fulminate with the same Needles, or thin Iron Wier, by which means the ☿ will better diffuse the graduating ☉, or Spirit throughout the ♂, and so more of it becomes changed into ☉.

N. B. He that would draw considerable Profit from this Operation, had best perform it in a close earthen Vessel, with a large Recipient fitted to it, for to catch the ☿, which may be used again, by which means that gain will be more.

N. B. For to make this Work yet more gainful, we may instead of the ☉ mix with the Fulmen of ♃ and ☿, some fine powdred Red, Brown, or black Pebbles, which are found in running Water, and break as smooth as Glass, and contain much Volatile ☉, grinding them well together. This Fulmen when kindled, drives the Volatile ☉ out of the Pebbles, and being received by ♃ and ☿ is fixed by them, by which means much ☉ and ☽ may be had out of ♃, ♀ and ♂. Out of these Pebbles with Aqua Regis much ☉ may be extracted, and tho’ the ☉ in them be Volatile, yet partly by means of the Aqua Regis, and partly by being precipitated with the Mercurial ⛛ out of ♃, and by Reduction it is fixed: Concerning which I have largely treated in the Seventh Part of the Prosperity of Germany.

N. B. To work on these Pebbles with more Profit, we may when reduced to fine Powder, extract them with ⛛ in which common Salt has been dissolved, to which Extraction (which will be of a very high Colour) we must add some of the Resuscitative Salt of the World, every where to be found, and then abstract the Solvent from the Extract, by which means the Resuscitative Salt will make ☉ more Volatile, and separating it from the fixer Part, bring it over the Helm, in form of a yellow Liquor, which when mortified by a Lixivium, and reduced to a dry ☉, if then it be driven through a Retort, you will find a running ☿ Sol in the Recipient, in small quantity indeed, but of great Virtue; which by the Fire of Artephius may easily be fixed into an Universal Tincture for Men and Metals. A Lixivium may afterwards be poured on the remaining Extract, for to mortifie the Corrosive Spirits, and then distilled by Retort, it will yield some more Mercurial ☉. As for the fixt ☉ which was in the Pebbles, the same may be easily reduced, and will be good ☉, tho’ somewhat pale Coloured, the Salt of the World having carried some part of the Colour over with the ☿.

N. B. Our Resuscitative Salt of the World is a very wonderful Salt, for when joyned with the dissolved ☉, it not only brings over a running ☿, but part of the Colour of ☉ with it, wherefore also the said Mercurial ☉ affords a most glorious Medicine, when duely fixed. In the same manner you may get a tinging ☿ from ☽, but much better, and easier from a ☽, which lies Volatile in its own Matrix, and has never touched the Fire.

N. B. But this Mercurial ☽ doth not tinge into ☉, but only into ☽. In the same way a ☿ may be driven from all Metals, and in considerable quantity. The ☿ of ♂ and ♁ are the best; those of ♀, ♃ and ♄ are good also, but not so high colour’d, as that of ♂ which is the best. Now to make ☿ of ♂, we need not dissolve common ♂, and thence with Salt of the World drive a ☿; but it is better to take Iron-stones, which have never touch’d the Fire, and having extracted them, add to them some of the Resuscitative Salt of the World, which then distill’d will yield more ☿ than common ♂. In like manner much more ☿ may be had from ♄, ♃ and ♀ Oar than from the Metals themselves.

I remember, that, in my youthful years, I laboured two years continually with a Person of high quality, to obtain a ☿ of ♄, we tryed all manner of ways but got nothing. Whether it was for want of Experience, or that the Process given us was not true, or because God did not see it fit for us, I know not: But this I know, that we had no knowledge of the universal Resuscitative Salt of the World, making use only of common S. Armon, and its Volatile Spirit.

I have, in the Seventh Part of my Pharmacopœia Spagyrica, taught a way to draw a running ☿ from Metals, but in small quantity, whereas by means of this Salt of the World, much more is obtained. I say therefore, that if from my last published Writings, Men cannot discover the way of making the Mercuries of Metals in good quantity, it will be a sign to me, that God will not permit it, having plainly set down every thing, except the Resuscitative Salt of the World.

And I now say again, that the said Salt is no where to be sold, since enough may be had for nothing. God must reveal it, for Men will hardly do it. It is a mere Gift of God to know this Salt and its Use. Turba saith concerning it: If God had not created this =Salt=, it were impossible to perfect our Elixir. From whence we may see, it is no Salt prepared by Art, nor made with hands, but created of God of nothing. Consider well what is here said, and you’ll find Wonders. Cosmopolita speaks after this manner of this Salt, viz. Nature affords us a =Chalybs=, which can from the Rays of the Sun extract that, which many have sought and not found.

Other Philosophers speak of this Salt in these Words: The Spirit and Salt of the World, bring the Souls of the dead out of Hell. What is this Hell, but a Stygian Water, wherein we dissolve Metals, and after draw forth their Souls with the Salt of the World. Of which Spirit and Salt of the World, Nuisement hath writ a curious Treatise. I say therefore, that he who understands the due way of applying this Salt, for drawing the ☿ of Metals, has obtained the greatest Secret in the World, the said ☿ being easily fixable into a true Tincture.

I have known several, who could fix the ☿ of ♄ and ♁ prepared by others into Tinctures, but could not prepare the Mercuries themselves: And to this day, I do not know one Man that can bring a running ☿ from Metals, tho’ I have communicated the way of making the said ☿ to many, as it is set down in the Seventh Part of my Pharmacopœia Spagirica: But seeing so small a quantity prepared that way, they let it drop. It had been well, they could have been satisfied with that: But Men generally are of such a Humour; that if they cannot have all without Toyl or Labour, they presently despond and give over; but they that persevere to the end shall obtain the Crown of Honour.

Thus much shall suffice, by way of Parenthesis, concerning preparing the Mercuries of Metals in great quantity, by means of our Resuscitative Salt of the World.

Let us now return to our dry wash-Fire, and see, what further may be done with it. We know, that with a Rapid and violent Flame, the Volatile part of Metals is driven away, the fixt and grosser staying behind: As for Example. If I dissolve a Metal, or Mineral in Aqua Fortis, and afterwards add to the Solution some good Niter, by this means the Metal abides with the Nitre and shoots with it into Crystals, which from ♂ are Red, from ♀ Green, from ☿ and ♃ White, from ☉ Yellow. When now this Nitre is kindled, the Volatile part of the Metal sublimes from the grosser, and is better for Medicinal use, than the gross Body of the Metal.

N. B. But if to this Niter impregnated with a Metal, we joyn some Salt of the World; and then detonate it, the said Salt through the Flames carries the immortal Soul of Metals out from Hell, that is the ☿ of them, which afterwards may be fixed into Tincture. The said Nitre impregnate with Metal, and the Salt of the World, doth also, by means of a swift Flame draw the Colours from precious and common Stones, and introduceth others, and better into them again; which is a thing of great Profit to him that hath Skill of it. This is the speediest way of meliorating Metals, when by means of a Rapid Fulmen, as it were in a moment, we Separate the pure Soul, or incombustible 🜍 from the gross Metal: For in this quick Flame the superfluous 🜍 of the Metals is consumed, which ties the pure ☿ to the Metal, and makes the same difficultly separable from its gross Body.

In this manner a pure ☿ may in quantity be drawn from all Metals, and as much ☿ as is got this way, so much Tincture, for every ☿ of Metals is fixable into Tincture, which cannot be said of the common. And yet amongst these Metallick Mercuries, one yields a better Tincture than another, the ☿ of ♂ as hath been said being the best, tho’ that of ♄ be good also. He who is come so far as to be able to make the ☿ of any one Metal, with the help of the Salt of the World, may easily do the same with all the rest, and then try which ☿ is the best. I have tryed several, but found none better than that of ♂. For which Reason also sometime before my falling Sick, I bought up a great quantity of Steel Needles unfit for common use, with intention to make a great quantity of ☿ of ♂, but being seized with Sickness not long after, and continuing Bed-rid till now; my design was hindred. Now whether God will be pleased to raise me, that I may prepare a good quantity of the said ☿, for those that come after, I know not; for at present by reason of my Weakness, I have no hope to do any thing. And therefore have determined with my self, to manifest these and the like great Secrets to the World, as far as my Weakness will permit; that they who are Lovers of Art may know, and work them, or let them alone as they please: For it shall suffice me, to have discovered the wonderful Works of God to mankind, not at all concerning my self with the rest.

’Tis here to be noted, that the ☿ which by means of the Salt of the World, in the moist way is drawn forth from Aqua Fortis, or other like corrosive Liquors, is purer than that which, in the dry way is forced over with a strong Fire, yet both are good, and fixable into Tincture. It is also less trouble to bring over the ☿ of Metals in the moist way, than by a strong Flame. For when a Metal is dissolved in Aqua Fortis, and Salt of the World added to the Solution, then if by Alembick, you separate the Menstruum, part of the ☿ will come over with it, which, as before-mentioned, is to be separated from it: Afterwards drive what remains in the Alembick through a Retort, and the Salt of the World will carry more of the ☿ over, by which means a good quantity of ☿ will be obtained. For which God be praised, who hath shewed us his poor necessitous Children so near and strait a way to the Land of Promise. For I still say (as I always did) that nothing more excellent can be found, either in Physick or Alchimy, than the ☿ of Metals, all other Works being mere trifles in Comparison of it: Because such a ☿ well fixed, is not only the highest Medicine, but besides Tinges ☽ and ☿ into ☉. I have clearly and fully described the manner of it, Preparation, save only, that I have not named the Salt of the World, because it is such a vile and contemptible thing, and cast out upon Dunghils: And yet nothing in the World lives without it. No living Creature in or upon the Earth, Bird in the Air, nor Fish in the Water is sustained without this Universal Salt of the World. Concerning this Salt of the World, or true matter of the Universal great Stone of the Philosophers, an unknown Author in the Thirty fifth Chapter of his Book writes thus,

That the first Work of the Elixir, is every where to be found.

Concerning the true making of the Elixir, as to its first Work, the Philosophers say, that the true Matter is every where to be found; because it is in every Man, and found with every Man. Adam brought it with him out of Paradise, and when he died took it along with him to his Grave. And therefore an Allegory of the Wise men saith, that the said Matter is subtilized ☉, that is ☉ advanced to the highest pitch of mineral Virtue. Concerning this ☉ it is said: With our Gum and little ☉, we can buy much. And, Albertus in his Book of Minerals saith, and proves it, that ☉ is every where to be found: Because there is nothing made of the four Elements, in which, after its highest refining, ☉ is not to be found, and therefore they say it is every where to be found. The same Albertus also asserts, that a great Mineral Virtue is in every Man, especially in his Head between his Teeth: For that in his time, in old Graves ☉ was found in little longish Grains, between the Teeth of dead Men Skuls, which could not be, except the said mineral Virtue were in Man, which mineral Virtue is in the Matter of our Elixir. And therefore it is said, that the Stone is in every Man, and that Adam brought it with him out of Paradise, &c.

The Philosopher tells us here, proving it by several Authors, that the true Matter of the Elixir, as to the firstl Work, is to be found with every one: Concerning which Matter, much might be said, but it is better be silent for fear of the abuse of wicked Men. Yet I cannot but hint here, how it may be made out, that ☉ can grow in the Skuls of dead Men, as before-mentioned. It seems probable then, that these were the Skuls of such Men, who in their Life-time much used ☿, either taking it inwardly, or much handling it in their Trades. Now it being the Property of ☿, to mount upwards to the Head, and settle between the Teeth, we may suppose, that by length of time the Microcosmical 🜍︎ did Coagulate it into ☉. Let no Man think this impossible, for the 🜍︎ of Mans Dung hath a very great affinity with the Mineral 🜍︎, which no Body can better witness, than he to whom God hath revealed it, and who hath found it true by Experience.

The Reader by this time hath sufficiently perceived, how the Mercuries of all Metals may with ease be brought over, by means of the Salt of the World; as also, how the same may be had with the help of a Fulmen, or strong Flame of Fire.

Now he that is Master of these Mercuries, will not be far to seek, for the way of fixing them; for which there is no nearer way, than to maturate them to a Tincture, by means of Artephius his Fire, for all other ways are very tedious, concerning which fixation by the said secret Fire, the Reader will find more in other Parts of my Writings.

Herewith, then I conclude this First Part of my Purgatory, or cleansing Fire, with which all unclean black Subjects may be washed to the highest degree of Purity and Whiteness. If by chance, I should here have omitted one or other Circumstantial of the Work, (as I hope not) I shall, as it comes to mind, set it down in my following Writings. In the mean time Farewel, and remember the Salt of the World, learn to know it, and its Use, for so thou wilt be able to make the Mercuries of all Metals, which in value exceed all ☉ and precious Stones.

An Advertisement to the Courteous READER.

Forasmuch as in this little Treatise, I have revealed many Secrets, and particularly, the easie Preparation of a running ☿ from all Metals, and that a true Tincture cannot more readily be obtained, than from such a ☿, which with ☉ becomes fixed to a Red, and with ☽ to a white Tincture, and that this Fixation is most easily performed by the secret Fire of Artephius. And have also taught, how from all Vegetables and Animals, a most excellent ☿ of great Virtue may be prepared, by means of a burning Spirit; in all which I have writ nothing, but what I have wrought with my own hands. I know there will not be wanting some envious and ignorant Men, who will pretend it impossible to get a running ☿ from Metals: But it is no wonder, that this is counted impossible by those, that have not attained to great Skill and Experience in the Fire, who may well be compared to little Children, who when they hear any Body talk of the Great World, can form no other Notion of it, than of the place, or House where they have been educated; neither can such ignorant conceited Persons believe any thing, but what they have seen themselves. It is enough for me, that I know it to be true.

Now forasmuch as I have before declared, that this ☿ of Metals is the nearest way to attain an universal Tincture, for Men and Metals, and that out of Vegetables, Animals, and all other things, that admit a Separation of Elements, a ☿ may be had, as well as from Minerals and Metals, and from that ☿ a Tincture: I intend here for further Confirmation, to add the Testimony of an old Book, which with many words confirms what I have writ, concerning the ☿ of Minerals, Animals and Vegetables, and therefore have thought fit, to subjoyn the Conclusion of the said Book, as an Appendix to this Treatise, by which, those, who understand, will perceive that I have writ the Truth, concerning the ☿ of Vegetables and Animals. The Author is unknown to me, but that he was an experienced Philosopher appears from his Writings, which contain great Truths: These as they were gladly received by us, so we highly recommend them to all Learners, and Lovers of Art: Here follow the two last Chapters of the said Philosopher.

A Recapitulation: Or, Summary Repetition.

We have sufficiently explained to thee the thing, if thou hast rightly understood our words. And observe, Son, that the Operations we deliver in this Book, concerning the Composition of the Great stone, are more subtil than those, that Geber has delivered in his Summ: For he saith, that in different intervals of time, it is first sublimed, next fixed, afterwards calcined and then dissolved, and so of the rest. But as to this our Book, know, that the Distillation by Alembick we call Sublimation, and the Solution of Bodies, we likewise call Sublimation, because by this means the Earthly Body is lifted up into the Air, which is Heaven. Wherefore know, that when we dissolve, we at the same time do Sublime, Calcine, Purifie, Wash, conjoyn and separate. To this purpose, Haly in his Secret of Secrets tells us, that between the Solution and Conjunction, or the Matrimony and Union of Body and Spirit; there is no distance of time; because when the Body is dissolved, it is by that Solution joyn’d with the Spirit, and therefore he saith, that Solution and Conjunction are at the same time. This therefore is the Order of our Operation, which is done at once in one hour: When our Body is put to dissolve in Water, then presently it is solved and sublimed, and by being dissolv’d and sublim’d, the Body becomes united to the Spirit; and if any thing of an extraneous Nature be mix’d with the Body, the same will not be dissolved, but will remain in the bottom of the Vessel for to dissolve, and thus the Body becomes cleansed of the extraneous Matter, if any be in it; yet is it in some sort sullied, nor is it so clean and clear as it ought. Wherefore our Operations in making the Great stone, are more subtil than those contained in Geber’s Summ, because what he says is done at several times, is here done at once, and of a subtiler Matter; and after a subtiler manner. And when thou shalt see our work, dearest Son, then wilt thou know, that we have spoken the Truth, tho’ not before: And indeed, except thou shalt give good heed to it, and sharply consider of it, thou wilt scarcely perceive it to be so, because of the quick, subtil and short Operation. But be sure to avoid the fumes in this, as well as other ways of making the Stone, as far as is possible, which if thou shouldst take in, would greatly hurt thee, either at the very instant, or not long after, except thou hast Remedies at hand to oppose their Malignity, which thou oughtest always to be provided with, that as soon as any such thing is perceived, a proper Antidote may be taken.

CHAP. LVI.

From all that hath been said from the beginning hitherto, may be gathered by a piercing eye, that in our Operation our Bodies do not abide in the top of the Alembick, as the Bodies of Fools do: Of which Aros saith: The Bodies of the unwise, do only stick to the Cover or Head of the Vessel, and therefore they cannot effect any thing that is true. Hence also may be gathered, that Sulphurs are retain’d by 🜍, Bodies by Bodies, and Spirits by Spirits; and every imperfect thing is perfected by one thing, that is by ☿ alone, that is, by a substance, which is produced by our foresaid famous, excellent and glorious Magistery. Wherefore for a final Conclusion we say, that the Blessed stone is one, the Medicine one, to which nothing extraneous is added, nor taken from it, only its superfluities removed. Understand this, as Hortulanus saith: That, That is not extraneous, into which it must be changed, that is fixed, viz. ☉ and ☽. Therefore this stone is Mineral, because it is produced from all Mineral things. But because Hortulanus saith, that Hermes the Father of all Alchimists, was Possessor of the three parts of Philosophy, of the whole World, viz. Mineral, Vegetable and Animal: The true knowledge of which three Kingdoms, the said Hermes had joyntly, or severally in the work of the Sun; which parts are contained in one only Stone, viz. in ☿, that is under the name of ☿, because every thing of which the Stone is made, whether it be Animal, Vegetable or Mineral, is called by the name of ☿. We have also before shewed, how this Philosophy, or Science is compleated in the work of the Sun, by means of a Mineral ☿. Now to the end that this Science, or most excellent Point of Philosophy, may be perfect in every Point, we must see how this Stone may be had, by means of a Vegetable ☿, from Vegetables, and by an Animal ☿, prepared from Animals. And first, we will shew how the Stone may be made, with a Vegetable ☿: For except the Great stone might be made from many other things, besides those mentioned in the former part of my Discourse, that saying of Alphidius would not be true: That there be many other Subjects, which solve and congeal. And Hortulanus saith, the Philosophers have called every thing, the Stone, from whence the Four Elements may be separated, by our Chymical Artifice: Now this may be done, from every Vegetable and Animal; wherefore from every Vegetable or Animal, may the Great stone of the Philosophers be prepared.

The two last Chapters of this Anonymous Philosopher, contain a short Repetition of the Matters handled in his whole Book, wherein he asserts, that the Preparation of the great Elixir, he sets down, is far more subtil, excellent and Skilful, than that of Geber: Because the Operations which Geber doth successively, one after another, he shews, how they may be done all at once; for that when he dissolves, he at the same time, in the same Vessel, with the same degree of Fire, and in the same Furnace, doth also Sublime, Calcine, Cleanse, Wash, separate and conjoyn: Because, when the hard Body is put into the dissolvent, to be dissolved, it presently turns Black, and is throughly dissolved, calcined, sublimed and joyned with the Spirit. And I leave it to every judicious Person to judge, whether this way must not be very ingenious and Artificial, which at once, so easily and suddenly finisheth all these Operations, belonging to the work of the Stone. Neither was it without Reason, that the Author affirms, that the possibility of this Accurtation cannot well be believed, or apprehended by any, but those who have seen it.

N. B. Now that all these Operations may be done at once, my self can witness, as having before my Sickness performed the same with mine own hands. And however this may sound very strange to those, whose Experience never reached so far, yet is it an undoubted Truth with all those, whom God hath been pleased to illuminate, giving them the understanding and performance of this great (I had almost said, Holy) work.

Our Author in his last Chapter concludes, that of all things from whence the Elements can be separated, the Stone of the Philosophers may be made; to the Truth of which, also I can set my Seal. For when about half a year since, I had recommended to an old Friend of mine, the manner of preparing the ☿ of Wine, and that the said Friend by reason of his business could not come to me, to overlook the Work himself, because he lived in another City, and I by reason of my Sickness kept my Bed: It was concluded by us, that a third Friend should come to my House, and carry on the Work, from the beginning to the end, which accordingly was done in three or four Days. But forasmuch, as in so short a time, we could not prepare any great quantity of the Spirit of Wine, we had but little to burn away, and consequently could not get much ☿, or Cælestial ☉. Now it happened, when we were separating the ☿, we had caught, from the Phlegme, that the Fire, by mistake was too strong, so that after the Phlegme was come over, we found the remaining Heavenly Salt, or ☿ of Wine in the bottom of the Glass molten to a Red stone, which could not be dissolved with common Water. Whereupon I ordered some Aqua Regis to be poured into the Glass, to dissolve the ☿, which presently succeeded, the Solution being Blood-red. But the ☿ being by this means spoyled, as to any Medicinal use, I resolved to try what it would do on Metals, and accordingly put a little piece of fine ☽ into the Red Solution, left it there two days, and then taking it out, found it changed into ☉ as far as could be judged by the Eye, or Touchstone. But because I could hardly believe, that ☽ could be so easily turned to ☉, I put it into a strong Aqua Regis, to see whether it would be dissolved in the same, as other common ☉, and put a piece of common ☉ with it, to try which of both would be first dissolved: Whereupon I found, that the Aqua Regis rather laid hold on the common ☉, than my transmuted ☽, the half of which was only dissolved, and I have the other Part still to shew. Which tryal made me so desirous of proceeding to another, that I got a new instrument prepared, for to make the ☿ of Vegetables and Animals, but have as yet been unable to undertake the Work, by reason of Bodily weakness, and for want of some faithful assistant. Yet am not without hopes, but that with the first I may make some further Tryals, all things being in a readiness for the Work, to which God be pleased to afford his Blessing, Amen.

From this Relation it is evident, that a Vegetable ☿ is able to meliorate Metals: That it excels for Physick cannot be doubted, and therefore the said ☿ may be called a Master in both Faculties. Now if a Vegetable ☿ will do this, what may be expected from a Metallick drawn from pure Metals, and brought over by the Spirit of Wine? Without doubt, much more than the ☿ of Wine alone, without any Metalline addition. If it please God, I intend to second this Treatise with another larger, concerning the ☿ of Metals. In the mean time, I here make an End.

OF THE Secret Fire of Philosophers.

By which, They not only brought to Maturity their Universal Medicine, but also fixed particularly all the inferior Metals, into good Gold and Silver, with great Profit.

Written for the Sakes of all the Lovers of Divine and Natural Wisdom.

Faithfully Translated out of the High-Dutch.

Reader,

Seeing that in several of my Writings, I have made mention of the secret Fire of Artephius, which Pontanus very well called Proprium Agens, for no better name can be given it. I thought it convenient to publish this small Explication of it, that it may be known to those, who have not yet heard of it, not doubting, but by this discovery a great Light will be opened to all the Lovers of Metallick improvements: For almost all Philosophers, in their Writings, are dark concerning this; and yet without this, no great Matter is to be effected in Chymistry: Which daily Experience sufficiently testifies. Therefore I am resolved briefly to explain, yet fundamentally and plainly, by Gods help, this thing which hath been so long hid from the World.

Of the Secret Fire of Philosophers, by which they have maturated their Tinctures.

First you must know, that no Philosopher hath made any mention of it, but hath passed it over in silence, only that ancient Philosopher Artephius hath taken some notice of it, but so obscurely, that very few of his Readers, have been able to learn any thing from him. He saith, that himself, like others, had been covetous and envious, so as to write nothing of it; but after he was nine hundred years old, he first began to write of it. N. B. It is not credible, that he should have lived to that Age, but perhaps some Body hath added a Cipher to it. ’Tis like he was ninety years of Age, for the Ancients have often mistaken an hundred for ten. But be it as it will, he was the first, that said any thing of this Fire. Pontanus writes in his Epistle, that although he knew the true Matter, yet he erred two hundred times, and should never have obtained it, if he had not learned the secret from his Writings. The reason of hiding this Secret so long, hath been only the wickedness of Men, who seek not after these great things, that they might honour God, and succour the Poor, but rather, that by great Riches they might be able to enslave their Neighbours. But when such Men, who have forsaken the Vanities of the World, seek after them, God puts it into their hands, so that striving nor running in this helps nothing, but only Gods blessing. Observe this well, and thou wilt not err. If our eyes and hearts were not blinded by the Pride of the Devil, we should easily see and know, what Fire nature useth in the Earth, to bring Metals to Maturity: By which we might easily learn, what Agent the Artist wants to maturate and bring to perfection all imperfect Metals into Gold and Silver, as good as if Nature had done it in the Earth. Now when we open our eyes and look about us, we find nothing else, but an Acidum or Universal Agent, that is, the Sulphurous Salt of Vitriol, by which all Metals in the Earth are generated, so that some, by a long time are fixed, and some by a less time, partly remain unfixed, according as the Oars contain more or less of this Agent. And if by a strong Fire, one should melt this Metal out of the Oar, the greatest part of the Acidum, together with the Rocky part would come into a Cinder or Slate, but in the Metal, although it be melted and hammered, there yet remains some of the Agent, which the Fire, in the first melting, could not separate from it, especially when the Metals are yet crude; as if the Agent should say, I will not be separated from my Patient, for he cannot yet subsist without me, and also saith the Patient, I cannot yet suffer my Husband, or Agent to be separated from me, for we have not been long enough together. But when the melting Fire comes to it again, then no excuse will serve, but the stronger overcomes the weaker, and the Agent and Patient must part by force. Now what in this violent Separation, the one can carry away with it of the other, it leaves not behind, as we see when the Oar of Iron is melted, that the violent Fire, forceth away the Agent from the Patient, and converts it into Cinders, but yet these are not purely Cinders, for they have attracted a great quantity of the Mercurial Patient, viz. Iron, which is not turned into Cinders, for if they be melted again, you will have a good quantity of Iron out of the Cinders, and this may be done for several times. If the Agent and Patient had not a great Agreement, they would certainly have been more nearly parted in the first melting, and there would be no need of a Second or Third Fire, and if the Agent should be separated from its Patient, by the force of Fire against its Will, yet it cannot be exactly and wholly separated, but the Patient as the Female Mercury, doth its endeavour to retain as much as it can of its Agent, or dear Sulphurous Husband with it self, as we have sufficiently seen, that no melted Iron is found without its Agent or Acidum. Which appears, if upon a Plate of Iron, you pour a little Water, it presently Rusts, which could not be, if there were no Acidum in the Iron; for the Acid adhering so close to the Patient, the melting could not force it away. Now when Rain water falls upon it, the Acidum out of Love attracts it to it self, and works to its utmost Power, upon the Patient, so that it becomes Rusty.

Which doth not so happen to such Metals, as are already brought to sufficient Maturity, and therefore have no more need of the Agent, as Gold and Silver, for after they are melted, they do not Rust by Wet, for their Proprium Agens, or Vitriolick Salt, has done its Office, bringing its Patient to Maturity, and therefore is easily separated from its Patient in melting. Copper also, in melting, still retains somewhat of its Agent, and therefore easily Rusts, yet not so easily as the Iron, because it retains not so much of the Acid in melting, as Iron doth. Lead and Tin retain less of it, than Copper and Iron, and therefore do not so easily attract the moist Air and Rain, but only lose their Splendour by it. Gold and Silver retain but a very little of it, and therefore they cannot easily Rust, but being moistened with strong Corrosives, lose their glorious Luster: Mercury retaineth all its Proprium Agens, having lost nothing of it. It is also to be observed, that although Sulphur (which contains in it self a pure vitriolated Acid Salt) be an Universal Agent, by which Nature in the Earth generates and maturates all the Metals, yet notwithstanding every Metal hath besides Sulphur, a particular Proprium Agens, which assists the Universal Agent in its Action. Gold hath, besides the Universal Agent, somewhat of common Salt. Silver and Saturn have besides the Sulphur, and Vitriolick Salt, somewhat of Saltpetre. Mercury hath properly for its Agent, a subtil, fiery and concentrated Spirit of Saltpetre, which keeps him always fluid and current. And this is the reason, that Salts or Spirit of Salts, (as Spirit of Vitriol, common Salt, Saltpetre, &c.) do more easily dissolve such Metals as participate of their own Salts; for example, Silver, Saturn and Mercury participate (besides Vitriol) of a nitrous Salt, and therefore Spirit of Nitre doth easily work upon those three Metals, and dissolve them: For because these three Metals have a nitrous Salt in them, therefore the Spirit of Nitre hath a good Friend in them, which opens the Gates to it, and lets it in, for the Friend within corresponds with him which is without, as for Example: If an Enemy set down before a Town to take it, and hath good Friends within, that open him the Gates, he may easily enter, but if his Enemies that are within defend themselves, and resist him, he can do nothing, but must march off without it. Seeing that an Aqua Fortis made of Vitriol and Saltpetre, doth readily touch and dissolve only Silver, Saturn and Mercury, it comes to pass from their near Relation; but the reason why they touch not Gold, is, because it hath no affinity with them, for Gold hath no Spirit of Nitre, but of common Salt in it, but if you put a little common Salt to the Spirit of Nitre, it then easily dissolves Gold, becomes to be of another Nature, and then will not dissolve Silver, but Copper, Iron and Tin, because these Metals contain much spiritual Gold, and therefore are easily dissolved by this Spirit of Salt. Now because I have here shewn the reason, why an Aqua Fortis made of Vitriol and Saltpetre dissolves only Silver, Lead, and Mercury, and not Gold, and when common Salt is added to it, that it dissolves Gold and not Silver, it is for the same reason, that Salts dissolved in Water, and impregnated with the Universal Acid or Oyl of Vitriol, will as well dissolve the Metals, which are boyld in them, as their Spirits will. For Example: Suppose I had no Aqua Fortis, and yet would dissolve Silver; I could do it as well by dissolving Saltpetre in common Water, acuated with the true Oyl of Vitriol, but yet not so easily as Aqua Fortis, and if you should add a little common Salt to it, it would not touch Silver, but dissolve Gold. And suppose, I had no Oyl of Vitriol, and yet would dissolve Gold, I might do it by dissolving Saltpetre and common Salt with Allom in Water; yet not so well as by Aqua Regis. This is not said to that end, that I would advise you to dissolve Metals by Salts and Oyl of Vitriol, (for the distilled Waters are better than the undistilled Corporeal Salts) but that you may the better understand and comprehend with what Salt each Metal hath an Agreement to unite easily, that you may the better learn to know the Proprium Agens of each Metal, for if you will do any excellent thing, in the Metals by their Proprium Agens, you must first know them well, by which you will know, what every Metal Loves, and how it will be treated: Now we cannot learn this better, than when we consider, what Spirit, or Natural Agent was driven from the Metal by the melting Fire, which if it had remained longer in it, in the Earth, the Metal would have been maturated by it. We find, that in all Oars of Silver, Lead and Mercury, is found a nitrous Salt, which is driven from it by the strong Fire, now if such a Metal being immature, and not only taken too soon out of its Matrix, but also by the melting Fire deprived of its Fecundative Spirit, is to be made grow again to be meliorated, you must of necessity restore that to it, which the Fire hath taken away. Now because from Lead there is taken away a nitrous Spirit, besides common Sulphur, you must restore a nitrous Salt for its Agent. And because from Mars and Venus, a Vitriolick Sulphur was taken away, that must be restored to them again. And because from Jupiter, in melting, an Arsenical Sulphur and Spirit was taken away, you must restore it again to the dead Body, to revive it, and to make it grow. If from Gold its Sulphureous Salt be taken away by melting, which the Gold easily lets go for the reason already alledged, and yet you would maturate this Gold farther, and make it yet better than Nature hath done, you must put it into its Matrix again, uniting it with the Sulphureous Spirit of Salt, and so let it generate or grow afresh, and you will receive more than Nature hath given: For Nature can give no more, but a perfect Body, which if you will have yet more perfect, you must put it again into its Matrix, with its natural Agent, and by the help of external Fire, awaken or excite the inward natural Fire, that its Body may be maturated into a more than perfect Tincture. For Nature can give no more than perfect Bodies, viz. Silver and Gold: But if Art begins again where Nature left, it can make the perfect Bodies more than perfect, with this more than perfect Tincture, you may in a moment bring to perfection the imperfect Metals, if you put it to them in melting: To which perfection, a great many years would have been required, before their Proprium Agens could have brought them. For if you would maturate the imperfect Metals into Gold and Silver, by their proper Agents, it would require a long time, but yet it might be done with very great profit, for no other costs are required, but outward Fire, to keep the inward Secret Fire in continual Action; and this work of maturating the inferior Metals may be done in as great a quantity as you please, which makes the profit so much the greater, and this fixation requires no great Cost, for Mars, Venus, Jupiter and Saturn cost but little, and the Agent may also easily be had, so that all the Expence is only the Fire, which yet will not be very chargeable neither, so that this Fixation may every year bring in great profit to him that well understands it. If I was younger I should not forbear to go about this particular Melioration of Metals in the whole, to do good with it to many thousand poor People, but my time is now past. God hath been pleased not to shew me this light till within this three years, in which I have lien in Bed, and so I can expect no great benefit by it, as having no Children who are fit to carry it on. But because I can do nothing more my self, I commit it to others, to whom I have already given a good insight; but to discover it more clearly and indiscriminately to the good and bad, being restrain’d by several Reasons I dare not do it. Now it yet remains to give a hint, how the perfect Metals, as Gold and Silver, must be ripened into a more than perfect Tincture, to make the imperfect Metals perfect by Projection.

Now here followeth a Fundamental Process, without any Legerdemain, how to bring Gold and Silver into a Tincture.

℞. Of Gold j ℥, of Silver iij ℥, dissolve the Gold in Aqua Regia, and the Silver in Aqua Fortis, pour these two Solutions together, and the Silver will attract the Gold, and they will both precipitate into a gray Powder, but if for want of Salt they should not easily precipitate, pour into them some Salt Water, for the Silver will not fall except there be Salt enough. When nothing more will precipitate, it is a sign that these two Bodies, like Husband and Wife, have embraced each other, and are united; then set the Glass in which they are in Sand, that the Liquor may boil, and those two Bodies will be the better united; stir it often, and let it stand so warm for 24 hours, then let it cool, and these two Bodies will grow up together like Herbs or Flowers, filter the Liquor from the Calx, and sweeten the Calx with Common Water, dry it and powder it well, then it is ready to be fixed into a Tincture with the Proprium Agens or Secret Fire. Now concerning the proper Agent of Gold and Silver, I say that it is a Mercurial Antimonial Water, which also Artephius Confesseth; To obtain which, proceed thus: first put the Conjunction of Gold and Silver into a clean Crucible, which put into a Coal Fire, so that the Gold and Silver may become warm in the Crucible, and yet not be red-hot nor melt, and the sharp Spirits which remained after Edulcoration will pass away in Smoak; when it Smoaks no longer, take it out of the Fire and let it cool, and weigh the Gold and Silver, and so you will perceive how much heavier they are than they were before, for so much have they taken from the Spirits of the Salts, which dried Salt Spirits must prepare the Antimony, our Secret Fire, or Proprium Agens to fix the Gold and Silver into a Tincture. For Example: We have dissolved and precipitated j ℥ of Gold, and iij ℥ of Silver, and after the exsiccation of the Calx, it weighs vi ℥, and so ij ℥ of the Spirits of the Salts are Coagulated with them, and make the increase. For this you must know, that Silver hath this Nature and property, if it be dissolved in Aqua Fortis, and precipitated with Salt it attracts much Spirit from the Aqua Fortis and Salt, which Water cannot wash from it; but Gold attracts not so much as Silver, for the Gold attracts Nitre, and the Silver Common Salt. I could easily shew the reason of this, but that it would be too tedious. Saturn attracts more Common Salt than Silver, and these Spirits of Salts are also a Proprium Agens to Mars and Saturn, as they are to Silver and Gold, and work upon Saturn and Mars, altogether in the same manner as on Gold and Silver, the only difference is, that the Tincture of Saturn and Mars is not of that extent as that of Gold and Silver, although both of them in this work have one and the same Agent: Now this Agent which is Spirits of Salts Coagulated, as well in Gold and Silver, as in Saturn and Mars, must first be brought into a Mercurial Water, before they can rightly act upon Metallick Bodies, by penetrating, maturating and meliorating them; to bring them to which, you must proceed thus: If the four Ounces of Gold and Silver have Coagulated two Ounces of Spirits of Salts, you must add to it two Ounces of very clean and well pulverised Regulus of Antimony, grind them very well together, put this Mixture into a Coated Retort, and distil the Mercurial, Antimonial Water, which will also carry over with it the Animæ of the Gold and Silver, in form of Butter of Antimony, yet of a high colour, for the Anima of Gold is highly exalted by the Antimony, or Mineral Aries. This red Solar Butter is the Secret Fire of Artephius, or the Proprium Agens of Pontanus, to bring the Gold and Silver into a Fixed Tincture, which Artephius hath used for Gold and Silver, but Pontanus (as appears by his Epistle) did not make his Tincture out of Gold, but out of Mars; for he calls God to Witness, that the matter of his Stone, out of which he prepared his Tincture, contained many Terrestreities and Superfluities, which he did not separate from it, and yet the Proprium Agens, together with what was good in it, viz. Iron, came to be a Tincture. Out of this sufficiently appears, that he did prepare an impure Metal, as Mars, into a Tincture.

And this is very credible, for such a fiery Agent which I have taught here to prepare, is as well a true Tincture it self, as the Animæ of Sol and Lune, and that so high that it is sufficiently powerful to penetrate, meliorate, and transmute hard, gross, and impure Metals and Bodies, by its tender, clean, Golden, Mercurial Power, and to reduce them into Tinctures. N. B. I would have none to doubt, but that such a clean, fiery, and Golden Agent, when it is used for the exalting and meliorating of clean Gold and Silver, will give a much higher Tincture than with gross and unclean Metals; for if Gold is inwardly so exalted and meliorated by this Antimonial Mercurial Water, it must needs give a far more extensive Tincture. Now how this our Mercurial, Antimonial, Saturnine Water, is to be applied to fine Gold and Silver, to exalt their Colours, and transmute them into Tincture, I shall here shew to the best of my knowledge, and it is thus. The two Ounces of Spirit of Salts, which were coagulated by the four Ounces of Gold and Silver, and by the addition of two Ounces of Regulus of Antimony, did again leave the Gold and Silver, by working upon and dissolving the Antimony, and did in the distillation carry over the most pure and tender Mercury of Antimony, together with the Tincture of Gold, in form of a Red Butter, for Antimony is of this nature, that it draws the colour out of Gold, and carries it up with it self in Distillation, which the Ancients called carrying the Souls of the Dead out of Hell. This Red Butter impregnated with the Anima of Gold, Artephius called his Secret Fire, and is the Proprium Agens of Pontanus, which doth not only maturate Gold and Silver into perfect Tinctures, but also Mars and Saturn, in their whole substance, without separating the pure from the impure. From the remaining Gold and Silver you must wash your Regulus of Antimony by the help of Salt Petre, then separate your Gold and Silver by Aqua Fortis, and you will have no loss but only of the Tincture of Gold, which the Oyl of Antimony hath carried over with it. Neusementius calls this his Solar Red Oyl or Butter of Antimony, but I call it my Mercurial Antimonial Aurifick Water, which name doth properly belong to it, which I thus prove. Take of this distilled Golden Mercurial Water, of Leaves of Gold and Silver, each equal parts, put them together in a fixing Glass, and set it in a Sand Cuppel, which is heated equally by a dull Harry, and kept in the same degree of Fire, and the Mercurial Water will dissolve the Gold and Silver, and they will turn together into a Stone. The Spirits of Salts after they have dissolved the Gold and Silver, together with the Mercury of Antimony, will separate themselves by degrees from the Mercury, because they are not of the same matter, therefore they cannot become a Tincture with the Gold, Silver, and Mercury, which Pontanus very well hints. This separation of the Salt Spirit from the Tincture requires its time, and will not be hastened. N. B. But if you know how to separate the superfluity of the Spirit of Salt from the Golden Butter, by a subtile Art, and then dissolve your Gold and Silver in it, you will gain a great deal of time in your fixation, for the superfluous moisture very much hinders, which the Ancients have hinted under a Fable, as the Learned Bracesous sufficiently admonisheth in his Treatise de Ligno Vitæ. This Salt Water is called by the Poets Minerva, concerning this you may read the Philosophers, and chiefly Bracesous, what he saith Minerva was, and you will find which way it must be separated from the Tincture. N. B. Be not in doubt, because Bracesous teacheth how to prepare his Tincture, not of Gold and Silver, but of Mars, for it may as well be made of Mars, only that is not so extensive as the Tincture made of Gold, otherwise the labour is the same, and differs not at all. I repeat this once more, that if you will shorten your labour, you must send away Minerva in peace, because she hinders the fixation. Some perhaps may wonder, what the Silver can contribute to this Tincture, because it is white, and hath no colour: I answer, that the inward parts of Silver are not white but red, and therefore may become a Tincture. After the same manner Saturn is not red outwardly, and yet with Mars becomes a red Tincture, as Silver doth with Gold. This I thought fit to say here concerning the Secret Fire of Artephius: If you will know more of it read Artephius, Pontanus, Paracelsus, Bracescus, Neusementius, Cosmopolita, and others, who have made mention of it, and you will there find larger Instructions.

Now as it is possible to transmute not only Gold and Silver, but also the other inferior Metals into Tinctures, by the Proprium Agens of Metals, so you may also fix into Gold and Silver, the inferior Metals particularly, with an incredible profit, for the inferior Metals may be put in in great quantity, with a cheap Agent, and so be maturated into Gold and Silver, which hitherto hath been known to very few in the World, but I do not doubt but hereafter it will be better known, by which many honest Men will be delivered from Slavery. For as you have already heard, the Proprium Agens of the inferior Metals is cheap, so that the imperfect Metals may be with small costs, by the addition of their Natural Proprium Agens, which was driven away in their melting, by the help of External Fire, maturated into the perfection of Gold and Silver. N. B. If you can have Metals yet in their Oar, that have not been in the Fire, and add to each of them their Proprium Agens, and put them in close Vessels into a fixing Furnace, and maturate them with a requisite heat, then the fixation will the sooner be done, than with those Metals which have been already melted; yet those Oars must be well washed and separated from their Mine-Earth, before you put them with their Proprium Agens to be fixed. N. B. This fixation of the unripe Metals into Silver and Gold, as also of Gold and Silver into a Tincture, by their Proprium Agens, may also be done by the humid way, if you dissolve your Metals in their proper Menstruums, and then digest them for a sufficient time. N. B. For such a moist digestion or fixation Vegetables are more fit than Minerals, and Animals fitter than both, yet all of them be made use of to fix both the common, and Metallick Mercuries, as well universally into Tinctures, as particularly into Gold and Silver. But for the course Metals and their Oars, the universal Agent, viz. Sulphur, Arsnick, with their Compeers, as Cobolt and Orpiment are the fittest. Gold and Silver have also their peculiar Agents, by which they are maturated into Tinctures, of which the Animal Agent is found to be the best, for it is of this nature, that it turns the inward hidden colours of Gold and Silver outwards, and renders them visible, which no other universal subject can do like it. For if you cannot bring outwards the inward colour of Gold and Silver, it is impossible to make Tinctures of them. For Gold and Silver, as nature hath produced them in the Earth, have no abounding colour to tinge other Metals withall, but no more than is required for their own perfection; but when they are exalted in their Colours by Art, they are able plentifully to communicate their Colours to other Metals, but else not. Now what kind of Animal Agent this is, by which the Exaltation of Colours may be made, I dare not make common; he that will know more of it, must enquire of Adam, who brought such an Essence with him out of Paradise. You may also read my fifth Century together with the Explication, where this Subject is treated of. Now as the Proprium Agens of the Metals, which is their Spirits, viz. Sulphur, Arsnick, Cobolt, Orpiment, and the like Metallick Spirits, are fixed with the Metalline Bodies, and with them become fixed Metals, because they are half Metals already, so on the contrary, Salts which also are good Agents to Maturate Metals, yet become not Metals themselves, as Sulphur, Arsnick, Antimony, Orpiment, Cobolt, Zinck, Bismuth, Lapis Calaminaris, and other Realgars or Metallick Spirits; for Salts do not participate of a Metallick Nature, therefore they cannot become Metals; but when they touch, dissolve, volatilise, and again fix Metals, it is only done by their Acidity, which is a kind of that Acidity which is naturally in Metals, and this is to be understood of Common Mineral Salts, as Common Salt, Salt Gem, Salnitre, Allome, Vitriol, and the like, which naturally grow in the Earth, in Stones, in Rivers, and also out of the Earth, which are dug out by Men and purified, and so imploy’d for several uses. These Salts have a great affinity with the Metals, but cannot become Metals. But the Vegetable and Animal Salts are of another nature and property, they associate themselves with Metals, because they somewhat participate, though but little, of the Metallick nature. The Animal Salts are principally Volatile, and make a good Sal Armoniack, which hath a great affinity with the Metals, as I have in my Writings sufficiently shewn. The Salts of Vegetables are altered in the Fire, and become fixt Alcalies, which are also of good use to Metals, as you may see in my Writings. But the Volatile Salt of Animals far exceeds all other Salts, in its virtue; for it makes not only all Metals, how fixed soever they are, wholly volatile, and separates the cleanest Tincture of Metals, Minerals, Precious and ignoble Stones, that is, it separates their immortal Anima from their gross and unprofitable Bodies, with which you may perform incredible things, both in Physick and Alchymy; But this wonderful Salt also makes the most subtile, as well good as bad Spirits, incredible quick, surmounting Human Understanding, visible, tangible, Corporeal and fixt, which concentrated and fixed Spirits, have ingress and egress through Doors lockt up, by which strange and incredible things may be done. So great a power hath the Almighty bestowed upon the Animal (chiefly the Microcosmical Salt) above all other Salts, which is known to few. For the Microcosmical Salt, and for want of that, the Volatile Salt of other Animals, Birds, Fishes, as also of Herbs and Woods have power to volatilise all fixed things, and again to fix the volatile. In which volatilising, the purer parts are separated from the grosser, the which being fixt again, you have a Tincture, and there is no nearer, easier, or cheaper way in the World to attain to true Metallick Tinctures, than by the means of Volatilising Salts. Take a similitude from the Spirit of Corn or Wine, so long as it is yet in the fæces of the Corn or Wine, it is little esteemed, but when it is driven out by Distillation, and cleansed by Rectification, and so exalted in its Virtue, then it is Esteemed, because much good may be done with it. So and no otherwise you must esteem of Metals, in which such rare Tinctures are hidden, which then are not esteemed, because few know what great things may be effected by them. The like great treasures are also hidden in great quantities, which by the Ignorant are not esteemed or sought after, notwithstanding that the Ancient Philosophers have highly recommended to us the Extractions, Distillations and Separations of the noblest Tinctures to be drawn out of gross despised Metals and Stones, yet their profitable Doctrines and Admonitions have taken with very few.

Basil Valentine confesseth in his Manuals, that the Work of the Philosophers can be compared to nothing better than to the known labour of making Spirit of Wine, which preparation is known even to Rusticks. The distillation and separation of the Tincture of Philosophers is as easie as to make Brandy, and yet it is done but by very few.

Paracelsus in his Cœlum Philosophorum, speaking of the Spirits of Metals, saith plainly, that it is so easie to make Gold and Silver, that it is not worth while to write of it. Virgil also sheweth, how easie a thing it is to pluck the Golden branches from the Opake Tree of Vitriol, and how easily they will follow one another, if you but hold forth your Hand, and when you have cropt one, be bids you also take a second. What could be said plainer? But yet I tell you, that these Golden Branches are much more easily, and in greater quantity to be obtained out of the Red Earth or Stones, than out of Metals; but he that will not believe it, may remain in the dark. It is enough for me, that I have plainly declar’d the truth to the ungrateful World, without any reservation. But our Sal Armoniack (I do not mean the Common) is a good Proserpina, which easily carries over the Tincture of Stones and Minerals. And he that will pluck these Golden Apple bearing Branches with profit, must very well consider after what manner to prepare his Proserpina, that she may touch and carry over only the cleanest Tinctures, and leave the gross Bodies behind. The Artist must also be sufficiently experienced, how to separate Proserpina or Minerva from the Extracted Tincture, for Minerva is a hinderance to the fixation of the Tincture. And this is the principal secret in this Mystery. For all Tinctures of Metals and Stones, after they are separated from their gross Bodies, by our Proserpina, they are volatile, and so remain till they are separated from our Proserpina. Although Proserpina is a two-fold Key, which both opens and shuts, makes volatile and fixed, yet this is to be observed, that there are but very few who know how to use this Volatilising and fixing Salt; and therefore I advise to separate it from your Tincture, and then fix your Tincture. But if God shall so favour you, as to shew you how to fix this Proserpina, or, to speak plainer, our secret Sal Armoniack, with this Tincture which it hath drawn out of Metals and Stones, both together without any separation into a fusile, red, penetrating, and tinging Stone, then you may for that bless God all your life, for you may have always plenty, without any want, for there is no richer particular, nor universal Tincture in the World.

For what can be a greater Art than by the help of our Sal Armoniack, in a few hours, to draw a pure Tincture out of gross Metals and Stones, to bring it over by Distillation, to purifie it to the highest by Rectifications, and then again to render those Volatile Tinctures in a few hours, fixt and constant in the Fire, so that by them you may immediately tinge the inferior Metals, particularly into good Gold? I Glauber truly say this, that this highly profitable Labour, to draw the Tinctures out of Metals and Stones, by the help of our Sal Armoniack, to exalt them, and again to fix them, requires hardly twenty four hours time from the beginning to the end. Which to the unskilful will seem incredible, but whether it be believ’d or no, is all one to me. It is the Will of God, that his great Gifts shall not come among the impious, but only remain among those, whom he esteems worthy of those high Secrets, and them who also will make good use of them. Virgil at first gave but a hint of it in few Words. Afterwards Cosmopolita did explain this great Work at length. Then Neusementius published it yet plainer, but the Work is most clearly and largely described in all its Circumstances, by the pious Brasescus, in his Dialogue de Ligno Vitæ, but it is received by very few, because the proud Toletanus despised this cheap Martial Labour, as if Mars contained no good at all, but that it was only to be found in Gold and Silver. I ingeniously confess, that I am acquainted with several good Secrets, by which one may reap Profit out of Metals, yet none of them is cheaper and easier, than the Work of Virgil upon Vitriol, or the Opake Tree, to break off the Golden Branches one after another, by the help of his Proserpina, or Eagles Wings, or Griffins Claws. But if one would reap good Profit by this Labour, he must be furnished with a good quantity of Griffins Claws and Eagles Wings, which also is easie to be had in great quantity, for I have sufficiently taught how to prepare them. Further, it is needful to know, after we have drawn the Tinctures, out of Red Metals and Stones, by our Alcahest, how to perfect them, because they are yet Volatile, no Metal can be meliorated by them, therefore they must be fixed before they can be used. This Fixation may be made in the space of six hours, so that these Tinctures retain their ingress and fusibility, so that if they are put upon a red hot Plate, they melt in a moment, enter and tinge as readily, as Oyl doth dry Leather; which all Tinctures do not, but must be brought to it by Art, but our Tincture only which is made by Volatile Spirits, doth it: The reason is this, all gross and fixed Bodies are naturally influxile, on the contrary, all Volatile Spirits again Coagulated into fixed Bodies, must of necessity be fluxible and penetrating. Observe this well, for it is plainly enough spoken. Concerning this, see the Epistle of Arnoldus to the Pope, and there you will find this Observation. Without this Secret Sal Armoniack, no good can be done in Alchymy. Thus I end my Explication of the Secret Fire, by which all Metals particularly and Universally, are maturated, with incredible Profit, to the perfection of Gold and Silver. Now it remains to give some hint, how these Secret Fires or Agents, separately by each Proprium Agens, may be after a peculiar manner, maturated into Tinctures. You have heard that common Sulphur is the Proprium Agens of Saturn, which becomes fixed with the Lead, and in this Fixation it also fixeth and tingeth its Patient the Lead, into ☉ and ☽. You have also heard, that Arsenick or Cobolt is the Proprium Agens of Tin, and that Arsenick the Agent is easily fixed by its Patient, Tin, and with the Tin becomes ☉ and ☽. And also, that the common ☿ is fixed into good Silver, with Lead. And all Volatile Realgars, as Orpiment and its Compeers, may be fixed into good Gold with ♂ and ♀, which is the naked Truth, of which I would have none to doubt, for I my self have several times performed these cheap Fixations, and because I am sufficiently satisfied in it, I dare satisfie others.

I have thought it unnecessary to describe, at large, all the Manuals which belong to this cheap Fixation of the inferior Metals, and also to the Coagulation of the Volatile mineral Spirits, into constant Gold and Silver. I have therefore published it as short (yet comprehensive enough) as I could, that you may speculate into it your selves, and then you cannot fail, except God prohibit you, which often happens to evil Men, which see easie things done before their Eyes, which yet they cannot imitate. Now to put an end to this business, and to prove that the Universal Agent, the common Sulphur, which is the Grandfather or Demogorgon of all Minerals and Metals, hath also its Proprium Agens, by which it may be maturated into a Universal Medicine or Tincture, I have thought fit to acquaint the World with this easie and cheap Fixation of Sulphur; chiefly, because I have already, some years since, treated of this easie Fixation of Sulphur, but I have not there discovered every thing so plainly, that every one may prepare it. But now I intend, God willing, to publish it so clear and comprehensive, that even any Mechanick may not only understand, but easily imitate it. I pray God to assist me in it, Amen. Some years ago I taught, how, by the help of my Sal Mirabile, to fix any common Sulphur, but chiefly, such as is yet bound up in Wood or Sea-Coals, and doth not so easily fly in the Fire, but is easier to be handled with a red hot heat, than the open Fluxile common Sulphur. This curious Work I have shewed to some Friends with my own hands, and highly recommended it to them, to take it in hand, and bring it to a good end, because I was certain, that it must become a rich, and far extending Tincture. But seeing the Sulphur would not presently be fixed, they left the Work: Whereupon I farther divulged this Work by writing, and made it common. Notwithstanding which, as yet very little hath been attempted about it, because every one is in haste, and hath not Patience to wait for a good end, not considering that every thing must have its time, and that haste makes waste. Must not the Plowman, when he sows his Corn into the Earth, to have an hundred fold encrease, wait the due time before he can have this Multiplication? Why should not then also a Chymist wait his time, for this profitable Fixation, that will recompense him a thousand fold? Now to return again to our business, to shew that any common Combustible Sulphur, which otherwise is an universal Agent for all Metals, to maturate them into Gold and Silver, hath also its own Proprium Agens, by which it is not only maturated into ☉ and ☽, but also into a true universal Tincture; and this is done only by certain Salts, that have Power to fix the Sulphur, and make it constant in the Fire. Cosmopolita minds us of this very well, when he saith, that Salt, in the conflict with Sulphur, gave him a deadly Wound, which is very true, and besides Salt or strong Spirit of Salt hath Power to fix it, if they be several times drawn off from it. How this is to be done, I have taught in my Three Principles of Metals. But such a Sulphur as is fixed by Aqua Fortis, is also quite killed, and its ingress into Metals is taken away, but may be restored to it again, so that it easily enters Metals, and tingeth them throughly. Paracelsus saith, you must reverberate the fixed 🜍, till it comes to be Red, and then draw out the Tincture, with Spirit of Wine, and then fix ☽ or ☿ with it into Gold. Neusementius teacheth to drown the Dragon in the Stygian Waters, that is to fix him, and when he is come to the highest degree of fixity, that then you must revive, or Volatize him again, and then fix him the second time, and then he hath a better ingress into Metals to tinge them. Bracescus teacheth also, to extract his fixed Sulphur, out of the fixed Scales of Iron, and to fix them into a Fluxile and penetrating Tincture. Cosmopolita teacheth it after this manner, viz. how to deliver Sulphur out of his Prison, and that he will give to his Redeemer a Crown of Three Kingdoms for a Recompence. Out of these, the true Fixation of Sulphur is sufficiently to be learned, and needs no farther instruction, but yet I cannot forbear here to set down my way, how to fix it, that the Artist may so much the easier attain his End. And this Fixation of Sulphur may be done after several manners.

And First in this: I have taught, how Sulphur may be fixed into a Red Carbuncle, persisting in the Fire, where I have treated of my Sal Mirabilis: It is true, this way of fixing is done without any cost, yet it requires a certain, tho no very long, time, which is the reason, that hitherto few have tryed any thing in it, and yet it is very difficult to come easier and cheaper to the Fixation of Sulphur; and besides, there is this advantage in fixing the Sulphur with the Sal Mirabile, that it retains its easie Flux and Ingress into Metals, which that fixed by Aqua Fortis doth not, but into an unmeltable Earth, which hath no ingress into Metals except it be procured by Art, which every one cannot do. Yet Neusementius hath clearly described it in these Words: When thou hast brought thy Subject to its highest Fixation, to wit, by the Abstraction of Aqua Fortis, (which Fixation he also clearly teacheth, when he saith, that you must drown the Dragon in the Stygian Waters, and so make him fixed) and after the Fixation make him Volatile again, that then he acquires his ingress, and is fit to tinge, which is so plainly exprest, that it is impossible to express it plainer, yet these excellent Writings, are written only supervacaneously, and understood and imitated but by few. I still add even to superfluity, one way more how to fix any Sulphur whatsoever, to do wonders in Physick. ℞. Sea-Coals, or in defect of them, Wood Coals powdered, good Saltpeter, Common Salt, and Oyl of Vitriol, of each a like quantity, put these four things into a Glass Retort well coated, fix a Receiver to it, and in an open Fire distil off all the Humidity, urge it at length with the strongest Fire, and a Green Liquor of Sulphur will come over, which the Ancients called the Green Lyon, which dissolves ☉, and when they are digested a good while, or the Green Liquor is often abstracted from the ☉, then they are fixed together, and the Liquor of Sulphur, together with the ☉, turns into a Red tinging Stone. N. B. If you will that the Sulphur shall not come over, but remain fixed behind, you may instead of the common Salt, which makes the Sulphur Volatile, put Saltpetre, which is of this Nature, as well as Oyl of Vitriol, to make any Sulphur fixed, but common Salt makes it Volatile. Jason killed or fixed the always watching Dragon with a strong Water of Saltpetre. Bracescus, Basilius, Paracelsus, Neusementius and others have done the like, he that will truly follow them; cannot err, but it is impossible to explain to the ignorant any thing, so that he may presently imitate it. You must yourself take the thing in hand, and proceed diligently, else nothing can be done: Let this suffice to be said concerning common Sulphur, which is an Universal Agent, to maturate all Metals, and it self is fixed with Metals, into ☉ and ☽; and also by Saltpetre and Vitriol is fixed into a true Tincture, as is here demonstrated. Here I put an end to the Explanation of the Agent, and Patient of Metals, how to fix them particularly into Gold and Silver, and Universally into Tinctures. It yet remains to give a small Explication of the Fixation of Sulphur.

A RECAPITULATION

Reader,

I have taught in this Book, what the Proprium Agens of Metals is, by which they are naturally maturated in the Earth, viz. That the Demogorgon or Sulphur, is not only the Father of all Metals, but also their Universal Agent, or Maturating Fire, by which all the Metals naturally in the Earth, and by Art out of the Earth are brought to perfection, and that also besides Sulphur, as the Universal Agent, the Metals have their particular, or proper Agents, which help to bring the Metals to perfection, as well as the Universal Agent. I have also taught, that the Volatile Spirits of Metals, or their proper Agents, do not only maturate their Metals, but also become good Bodies themselves with the Metals. I have also taught, how Sulphur, as a Universal Agent chiefly by Salts, may be maturated into a Tincture, which Fixation by Salts, must have its due time, before you can make it constantly fixed in the Fire, which length of time hath made many Artists forsake the Work, altho’ he knew, that of necessity it must come to a good Tincture. Impatience causeth this, that they cannot wait the true time of the Harvest. Wherefore impatient Men should not meddle with Alchymy, but rather think a Bottle of Wine, which is sooner done than a Combustible Fugitive Sulphur can be fixed. The learned Ancients have taught us, that Patience is the Root of all Sciences and Arts, wherefore then are Fools so hasty in their Undertakings? When all Philosophers Unanimously testifie, that all Festination proceeds from the Devil. Paracelsus hath taught how to fix Sulphur, by the help of a strong Aqua Fortis, by abstracting it from it four or five times. But I have taught, how to fix it by the abstracting of a strong Aqua Fortis, but once, in my Book of the Three Principles: ’Tis true, by this way it loseth its Fluxibility and Ingress, but this may be restored to it again, which for certain Reasons, I did not think fit to make known. Now being we know, that nothing fixeth but Sulphur, and that a Combustible Sulphur spoils the Metals, and makes them Black, and a fixed one hath no Ingress, but when that is given to it, it is fit to tinge the Metals, for whatever tingeth the Metals constantly, must it self be fixed, or else it would not endure the Cupel. ’Tis true, out of Mars and Venus, you may easily extract a Tincture, which yet doth not tinge constantly, except they be first truly fixed. Very many have thought, that if they could but incorporate a Crocus Martis with Silver, that of necessity it must become Gold, but they found themselves to be mistaken, for if Crocus Martis should be put upon Silver, it doth not tinge it at all, but again becomes Iron, and makes the Silver brittle. N. B. But if you know how to prepare a Red Sulphur of Iron, constant upon the Cupel, without returning to Iron again, and then draw out of this Red fixed Sulphur, its purest Anima or Tincture, you have a Colour to tinge all the Metals in the World. This is the Reason, that the Old Philosophers have so often inculcated, to destroy the Gold: So that it cannot be reduced into Gold again, and that then you would have the greatest of Secrets. But I could do nothing more with such a destroyed Gold, till I learned to give it ingress, for when it is destroyed it enters no Metal, but if you give it ingress, then it tingeth, so also neither Mars, nor common Sulphur can tinge, if they have no ingress which you may easily believe.

Therefore the whole Art to make Tinctures consists, first in making of the red Metals as Gold, Iron, and Copper, irreducible, then to extract their Tincture, and to give an Ingress. This labour is a very easie thing to the knowing, but incredible to the unskilful; for I have some years since, shewn to some Friends out of kindness the destruction and fixation of such Metals, together with the Extraction and Ingress, very plainly, and highly recommended to them this universal work; they have performed the fixation, but the Extraction and Inceration they have not done, although it is so easie that a Child of Ten years old may easily perform it. My hopes were, that when they had perfected it, they should give me some of the Tincture, but in stead of a recompence, they told me they could not do it, which was because God kept his hand over it. After the way that is here shewn, Tinctures may be easiest prepared out of red Sulphureous Metals and Stones, and I have a small quantity of it by me, which will tinge red, I made it before my Sickness, and keep it as a memorial to my Posterity. Some perhaps may ask, whether there be not a nearer way to prepare Tinctures for Metals, than by Extractions and Fixations, which require much time and Costs. I answer, ’tis certain there are nearer ways to fix Sulphurs in their whole substance without loss of weight, without any addition of Salts or Spirits of Salts, very easie and cheap, viz. by the Universal Coagulator into a Tincture, and by their particular Coagulators into Gold and Silver. Concerning the Coagulators I have already made them known, viz. that Lead is the Coagulator of Common Sulphur, and Vulgar Mercury, Tin is the Coagulator of Arsnick, and Cobalt, Iron and Copper are the Coagulators of Orpiment, Sandarach, and all other Realgars, and that Gold and Silver are the Coagulators of the Mercury of Antimony into a Tincture. Now concerning the Universal Coagulator, ’tis not a Malleable or fusible Metal, but only an immature Volatile Mineral, not much unlike to Lead Oar, and therefore the Philosophers have called it the Saturnine Magnesia, and this is not all one and the same, for it is found in different colours and figures, so that he who will use them must well understand their difference, that he may not take the wrong for his work, and so lose his labour. The Ancients have not revealed this Volatile Mineral, but kept it as a Universal Coagulator in the greatest secrecy, and that not without reason, because they maturated their Volatile Metallick Spirits and Tinctures by it. Yet the Volatile Tinctures may also be fixed, without this Universal Coagulator, but that requires much time; therefore they have used this Coagulator for an help, and so they could maturate the most Volatile Metallick Spirits into fixed Tinctures, in a short time, and this Compendium is the chiefest thing in the Chymical Art, see the Treatise of the Three Principles of Metals. Now to return again to Sulphur, and to demonstrate; that it may be easily made fixed in the Fire, which is thus: Take one part of Common Sulphur, mix it with three or four parts of Lead Ashes, put this mixture into a strong Earthen Cementing Box, lute it well with a good strong Lute that will not crack, when the Lute is dry, put it into a Cementing Furnace, or into such a Fire, that in the beginning will only melt the Sulphur, so that it may penetrate the Lead Ashes, and hide it self in them, and so be initiated to the Fire, then by degrees increase your Fire from day to day, till at length the Crucible become to be of a dark brown, then increase your Fire still more, and continue this so long till the Sulphur becomes quite fixed with the Lead Ashes, and constant in the Fire; and this will require eight or ten months time, during which time the Sulphur becometh fixed, and hath tinged and fixed its Body, the Lead as much as it could, for it is not possible for it to fix all the Lead after this manner into Gold and Silver, but only part of it, yet so that an hundred-fold profit is made of it, if you proceed rightly in the matter. The reason of the melioration of the Lead is this: If Saturn hath power to make a Combustible Sulphur, incombustible and fixed in the Fire, so that it neither fumes nor burns, then it is certainly as good and fit for tinging as another Sulphur, which is made fixed by much labour of abstracting Aqua Fortis from it. In this Fixation the Sulphur retains its Ingress, and therefore needs not to be given to it afterwards, for it had an Ingress when it was not fixed, and when it is made fixed it still retains it. This makes good that common saying of the Philosophers: If Sulphur shall first penetrate Saturn, and Saturn attracts it willingly by reason of its great dryness, and unites it self with it, then it is said that Nature rejoyceth in Nature. When it can be made red-hot with the Lead, then it is said, Nature overcometh Nature, but when the fixed Sulphur remains constant with the Lead upon the Cupel, then it is said, Nature retains Nature. This which I here declare so plainly, all Philosophers before me have kept very secret, but that I here reveal such great secrets, I have a reason for it, which is not necessary for every one to know. Now as we have here taught the fixation of Sulphur by Lead, after the same manner the fixation of Arsnick is to be done by Tin, which becomes fixed with it in the Fire, to the great profit of the Artist, it recompenseth him with Gold and Silver upon the Cupel; and this Work the Philosophers always kept very secret. Cosmopolita writes, that there is a small Fish in the Sea named Remora, which hath such power, that if it fits upon the Stern of the Ship, it causeth it to stand still, so that although the Wind fills the Sails, yet it cannot move. In another place, he calls this Fish Echineis, which if you read backwards, sounds Tin Ashes. Other Philosophers also write of this work of Fixing, that there are always two sorts of Birds in the Nest, or two sorts of Dragons in the Den, that one of them would willingly stay, which is the Body, but the other which hath Wings, would always fly away, yet at length it is by degrees so overcome by that which hath no Wings, that at last it endeavours no longer to fly. The same happens here to our Volatile Arsnick, that is, with the fixed Tin Ashes, the Volatile part Arsnick is always striving to fly away, but the Tin Ashes binds and keeps it, that it is forced to stay against its will, and also become fixed with its Companion. Now as we have here proceeded with Arsnick and Tin, and with Sulphur and Lead, after the same manner must be done with Orpiment, and Mars or Venus, but with Sulphur and the Mercury of Antimony, together with Gold and Silver, the fixation is performed after a peculiar manner, which fixation I have already declared, and therefore need not repeat it. This I would have noted concerning the Agents and Patients of Metals, but I am very well assured, although this fixation is very mean and easie in it self, that yet it will not easily be imitated, and that because I have made known so great a Secret in so simple and mean a Style. The World is full of Pride, and cannot give credit to such mean things, but rather looketh after high, tedious, and sophisticate things, which are worth nothing, if they are but set off with fine words; God will have it so, that these great Secrets may not fall into the hands of the Impious. Here, in the fixation of the Common Sulphur with Lead, and Arsnick with Jupiter, Orpiment with Mars and Venus, I have spoken openly, and hid nothing, yet I am certain it will not be taken in hand, partly because of the length of time required in the fixation, which will deter many from this work, many who shall read it will not be able to believe, that so easie a fixation hath been done, because none hath hitherto written of the like cheap way of Meliorating Metals, nor spoke so plainly as I have done. Many will take Exceptions at my Person, and say, if it was true what Glauber writes of the easie fixation of the inferior Metals, to transmute them into Gold and Silver, he would do it himself, and thereby make himself rich, and not publish things of so great a concern. To this I answer, that my great Age, and many weaknesses will not permit me to take such things in hand, by which nothing but Worldly Riches are acquired, which sometimes do Men more harm than good, which I never did nor ever will seek after. If others will do it, they may. I trouble not my self about the Mammon, but prepare my self for a happy passage into a more peaceable Life, where there is no strife nor misery, but everlasting Peace, and everlasting Light reigns perpetually. But in that I have discovered these great Secrets, by which those who seek after them, may become very rich, I have done it out of a good meaning, viz. that if many by this shall attain good means, that some of them at least may assist the poor out of their abundance. To this end only have I discovered these Lucriferous Secrets, and not at all to please the Proud and Covetous. But yet although I have described all plainly without any reserve of the Manuals thereunto belonging, I am very well satisfied, that God will keep his hand over it, and will not indifferently give his Blessing to all in it, but will so dispose it, that his gifts may not be misused. And therefore I am very well satisfied, that Art will remain Art, although it be never so clearly laid down before the Eyes of all Men. To whom God will give it, him I envy not, but wish him Gods Blessing with it, and earnestly exhort him, that when God hath blessed him, that he by no means forget the Poor. Amen.

A TREATISE CONCERNING The Animal-Stone: OR,

Of that Animal Matter or Subject which God ingrafted into =Adam= and =Eve=, as a Divine Portion or Patrimony in Paradise, and which he still retained after his Fall and Banishment out of Paradise, brought it with him thence, and after Death took it along with him to his Grave, or to the Earth from whence he was taken and made; What kind of Matter properly it is, and in what manner a true Universal Medicin may be made of it. Faithfully Translated out of the =High-Dutch=.

The PREFACE.

Curteous READER,

Having in some of my last Published Writings, and especially in my Fifth Century, treated of a certain Matter, called by the Ancient and Modern Philosophers, =The Philosophers Stone=, which Matter they say, God implanted in the first Man =Adam=, and which after his Fall and Banishment, he brought with him out of Paradise, and after his Death, took it along with him to his Grave, without revealing this Divine Patrimony and Portion to any of his Posterity; so that this great Treasure continued for some time hidden from the wicked World, until at length it pleased God to open the Eyes of some honest Men to know and discern this great Gift of God, which they also made known to others, though this communication of theirs was of little use to proud Worldlings, whose Eyes are only fixed upon outward Visibles, not minding the inward Invisibles. Wherefore none of them could believe, that so great a Treasure was hid in Sinful Man, as accounting nothing worthy their esteem, but Gold, Silver, and Precious Stones, and casting out upon the Dunghill as loathsom and contemptible what is far better than Gold or Silver.

And because some of my Enemies have slandered some of my Writings, as if they contained absurd and impossible things; to the end that none by their Lies and Slanders may be led aside from the way of truth, I am resolved to set the Truths I have written in a greater Light, and palpably to evidence before the whole World, that what I have taught, =viz.= that a Mineral Aurifying Virtue lies hid in Vegetables and Animals as well as in Metals, is no absurdity, but a great truth, to the shame and confusion of my envious Adversaries.

O thou Eternal Light, without the least mixture of darkness, Creator and Governor of Heaven and Earth, send down upon me thy holy Spirit, beam into my Soul a Ray of thy Heavenly Light, that it may enlighten my Heart, Brain, and Understanding, that I may write nothing but what may serve to thy Glory, the salvation of my Soul, and the enlightning of many thousands that wander in the darkness of Error. Amen.

OF THE ANIMAL-STONE.

In the Name of the most Holy Trinity, I undertake to communicate and declare to the dark wicked World, the great Wonder-works of God, and Mysteries of Nature, and that with so much clearness and evidence as never hitherto hath been done by any; so as not only the good, and such as are taught of God, but also the perverse Worldly Learned, or the most ignorant Rustick may comprehend, understand, and even handle with their Hands, that I have fundamentally declared and manifested the Mysteries of God and Nature, to the glory of God, and good of Mankind.

In order to perform the great Work I have undertaken, it is needful that we know first, what the thing is, we are to seek, and next, where we are to seek for it. The thing we seek for, is the Philosophers Stone, which affords the Possessor thereof health of Body, and an honest plentiful Maintenance. Now forasmuch as most of the Ancient and Modern Philosophers, a few only excepted, point us to Metals, and especially to fixt Sol and Luna, thence to procure for our selves this great Treasure, though they handle this matter with so much obscurity, that amongst an hundred thousand Seekers, scarcely one is found that attains to his desired End, most of them besides spending their Goods and Estates in the fruitless pursuit of this hid Treasure; whereof those in a great measure are guilty who persuade Men that Sol is the Subject of the Philosophers, and that all other matters are improper and unfit for their Work; But others again inform us, that this great Treasure may be obtained a nearer, easier, and cheaper way, without Sol or any other costly Subjects; Concerning which cheap, and every where to be found, Subjects, I have made mention in some of my late published Writings, and particularly in my Fifth Century, yet not so plainly as wholly to expose these Pearls to swine, for them to tread them under their Feet. And forasmuch as several ignorant and envious Persons have taken occasion to appear and contradict these my Writings, as if it were impossible to find Mineral Virtues in Vegetables or Animals, I am moved to stop the Mouths of these envious and ignorant Back biters, and to expose them to the Publick shame of the World. I confess I do not think these Slanderers worthy that I should take any pains to confute or convince them of their Error, because I am not to mind what such as they, but what honest Men, and what truth it self, speaks. But because this demonstration may be of use to undeceive and inform many Seekers after this Treasure, I suppose I shall do a good work, in giving this evident testimony to Truth, whereby not only the Mouths of Slanderers may be stopp’d, but the Eyes of the Deceived may be opened to discern the Truth.

We proceed then to hear the Verdict of Truth in this Matter, whether indeed such a Mineral Virtue be hid in Vegetables and Animals, as that the Philosophers Stone may be prepared of them. And first we will speak of Man, as being the Noblest of all Gods Creatures, and then proceed to the four-footed Beasts of the Earth, the Fowls of the Air, Fishes in the Sea, and all Creeping Things, and last of all to Trees, Plants and Herbs, to see what the Almighty Power of God hath laid up and hid in these for the use and welfare of Mankind.

As to Man, the most Excellent part of Gods Creation, whom God made a Ruler and Governor over all his Creatures in Paradise, we know that he was made very good, without the want of any thing that might conduce to his happiness or perfection, which goodness continued in him after his Fall, though much clouded and veiled. Forasmuch then as God hath been pleased to lay up in Man this great Treasure, to the end he might make use of it for his good and perfection, we must conclude, that the Divine Wisdom hath placed it so, that Man may always have recourse to it, and take thereof, (without any hurt to his Body) to the glory of God, and his own good. For had God placed this Treasure in the Flesh or Blood of Man, he would have been obliged to hurt and weaken his Body by cutting a piece of his own Flesh, or letting out his Blood, in order to prepare this great Medicin, which by this means would prove too dear, so that most Seekers would rather want the Medicin, than attain it this way. But God, who is the Eternal Wisdom it self, hath not been guilty of any such oversight in his Works, which are all perfect, and no fault to be found with them; and if Nature in any of her productions prove defective, that is not to be attributed to God, but to Satan, who whilst Man slept sowed the Tares amongst the good Seed, which the Master of the Houshold had sowed in his Field.

If it be so then, that God hath not laid up this great Treasure in the Flesh or Blood of Man, we may further enquire, where then we are to look for it? Certain it is, that God, our Heavenly and Wise Father, hath laid up this great Treasure in Man, where at all times, without any let, pains or trouble, he may come at it, and have it for nothing, viz. in the Superfluities of Nature, as Urine, Dung, Hair, Sweat, and Spittle. I say that in these despicable Excrements and Superfluities of Nature, God hath laid up a great Portion for Man, which he by reason of his Pride, blindness and hardness of Heart, cannot see or perceive.

Another Question that may be here demanded, is, In which of these Excrements this Treasure is most copiously to be found? To which I answer, that it may be had from any of them, but in the one more plentifully than in the other, but which is the most fit and proper for this Work, I dare not plainly set down at present, for fear of exposing and prostituting this Pearl to the Wicked and Unworthy, which all honest Philosophers have so highly forbidden. But this I will do, viz. most clearly demonstrate, by many instances, that out of all the Natural Excrements and Superfluities, whether of four-footed Beasts, Fishes, Creeping Things and all Vegetables, a Mineral Aurifying Virtue, that is the Matter of the Philosophers Stone, may be had, and that without cost and charges in all parts of the World, so that no body, how mean so ever he be, but may have enough of the matter for nothing, and needs not by his Poverty be deterred from undertaking this great Work, that affords Health and Riches to him that can bring it to an happy end.

I proceed now to those Proofs and Experiments that evidently make out, that in all things (besides Metals) a Mineral Virtue and Power is found, whereby the Philosophers Stone may be prepared. I shall begin first with four-footed Beasts, because I do think it fitting for several weighty Reasons, at this time to pass by the Mysteries that lie hid in Man, that they may not be exposed to the Wicked and Unworthy. Now these Excrements and Superfluities of four-footed Beasts as well as of Man are different, according to their diverse Passages and Places of Production, as Urine which makes its passage through the Bladder, Dung through the Guts, Sweat through the Pores of the Skin, Spittle through the Mouth, and the Hair or Wooll of Beasts, also through their Skin or Hide, and accordingly are of different Virtues and Powers. Upon this account we must conclude, that in the Sweat of Men or Beasts, there is not so great virtue as there is in Urine, the former being a suddain and almost instantaneous Generation, whereas the later requires some hours time before it can pass through its several Chanels, and be made fit for Natures separation. So likewise is Mans Dung a long while a passing through the Guts, which in Man and Beasts are much longer than in Birds or Fishes, to the end that the Dung might be the better putrified and digested; Thus we find by Experience, that the Dung of a Stork which passeth only through one short Gut, when it falls upon the Grass doth presently burn and scorch it, whereas the Dung of Men and Beasts laid to the Roots of Vegetables, or any way conveyed to the same, do strengthen and invigorate them, and are indeed the highest Medicin of Vegetables; as Country Farmers well know, who with the help of the Dung of Men and other Animals are used to cure their sick, barren, and overwrought Fields, Vineyards and Orchards, restoring them to their former strength and fertility. But though simple Rusticks be very well acquainted with the great virtue and use of Dung, yet our great Learned Men cannot believe, that in such a despicable Subject should be lodged such an Excellent Universal Medicin, capable to cure the Diseases of Men and Metals; and the reason is, because they love Pride and Idleness too well, will not put their hands to the work, contenting themselves with what they know already, without searching into endless Secrets of Nature. For this cause it is, that true Medicin and Alchimy are advanced to no higher degree of Perfection. Helmont complains of this negligence in Physicians, who leave the preparation of their Medicins to Apothecaries, declaring, that every Physician who desires to have good and rightly prepared Medicine must be both Master and Servant, that is, he must trust the Preparing of his Remedies to none but himself.

The present Subject I am upon, viz. the Excrements of Men and Animals puts me in mind of a Story relating to Paracelsus, which take as follows.

A Relation of what happened at =Vienna= between =Paracelsus= and some of the Imperial-Court Physicians.

Paracelsus being on a time sent for by the Emperor to Vienna, to cure some Persons of high Quality, whom the Imperial Physicians could not help, having successfully performed the Cures he was sent for, went to take his Leave of the Physicians, who earnestly intreated him to leave some of his noble Medicaments with them for a remembrance; whereupon Paracelsus answer’d, that he would fetch something for them; The Physicians, supposing he intended to bestow some part of his prepared Medicins upon them, with impatience expected his return, who soon after came to them, and set down on the Table before them a Silver Dish cover’d with another Dish. The Physicians were very desirous to see what Paracelsus had brought for them; at last one of them taking off the Cover, found a great Turd in the Dish, at which being exceedingly enraged, taking for granted that Paracelsus had done this to affront them, they all departed, and when some call’d them back, Paracelsus said, Let the Asses go, they do not deserve this great Secret, which I intended to communicate to them; And then added, He who doth not know what Mans Dung is, knows nothing, and Heaven and Earth are equally hid from him. With which words he sufficiently intimated, that a great virtue is hid in Mans Dung. Thus much shall suffice, by way of Parenthesis, to have spoken concerning Paracelsus his Opinion concerning the Superfluities of Nature, and particularly the Excrements of Man, we proceed now to speak of the Excrements of other Animals, and in particular of Sheeps Wooll.

An Experimental Demonstration, that a Mineral Virtue is hid in the Hair of Beasts.

℞. Of clean Sheeps Wooll iv Ounces, and pour upon it a like quantity of strong Aqua Fortis, abstract this Aqua Fortis wholly in Balneo, and the Aqua Fortis will dissolve the Wooll, and when abstracted, will leave behind a stinking Stone of a dark brown colour; afterwards dissolve in another Glass Body of Mercury j Ounce, and of the finest Sol iij Ounces, pour these Solutions of Sol and Mercury into the Glass wherein the dissolved Wool is, then abstract the Menstruum from the Metals, till nothing remain but a dry Stone in the bottom of the Glass, take this Stone and put it into a Glass Retort, and distill the Mercury from the Sol in a strong heat. N. B. The Mercury will not come over quick, but in the form of a Butter of Mercury, of great use for the healing of incurable Venereal Ulcers. If you pour some Water upon the said Butter, it will precipitate the Mercury in form of a white Powder, which being edulcorated and dried, is a good Purge in Venereal Distempers. But if you rectifie this Butter, and then pour it upon a pure Calx of Sol, the Butter will dissolve the Sol, and being afterwards digested for some time, the Mercury by means of the Saline Spirits of the Wool will be fixed with the Sol into a Stone, with it make a trial upon Metals, to see what it can do, and thou wilt find thy Labour richly rewarded; but if thou canst not hit it, then think, that it is not the will of God thou shouldst have it, and do not blame me, who have set down nothing but what I have performed my self. Now let us see what course we must take to recover our Sol; break the Retort, and take what was left at the bottom of it, which thou wilt find black as a Coal, in which black matter thou must look for thy iij Ounces of Sol, forasmuch as the Butter has carried but very little of the Sol over with it, which thou may’st separate from the black matter, as follows.

Melt good Nitre in a strong Crucible, and when it is in Flux, cast into it one piece of your black Matter after another, and the Nitre will burn away the Sulphur contained in the said Coals or black Matter, and the Sol melts down into a Body, pour forth the Nitre together with the Golden Regulus out of the Crucible into a Cone, and the Sol will settle at the bottom in form of a Regulus, which, when separated from the fæces, appears snow-white and brittle, much resembling a Regulus of Antimony; the fæces are of a red colour, and contain much good. This white Sol being expos’d upon the Cupel with Saturn to a fiery trial, a third part only of the Sol will be found remaining of the colour of good Sol, two parts being vapour’d away. The Question is now, What that white colour was, which evaporated on the Test? If thou say’st, that the Coals of the Wool, with the help of the Nitre, have rob’d the Sol of its colour, thou art not altogether out of the way, nor wholly in the right. If thou say’st, that there is no Mineral Virtue in the Wool, but that the Sol became white by the addition of Mercury, thou art not wholly out of the way neither; but this is not to be understood of the Common Mercury added to the Sol, but of the Mercury contained in the Wool, which has joined it self with the Sol; for Common Mercury cannot abide with Sol in a strong melting Fire, but flies away, leaving the Sol alone, as is well known to Chymists. If thou say’st, that there is a Mercurial Virtue in the Wool, which within a few hours so changeth the Common Mercury, that it is able to abide a melting Fire with Sol, then it will follow, that by means of the Salt which is in Wool any Common Mercury may in a short time be made capable of enduring not only a melting Fire, but the Cupel also. This I suppose is a plain and evident demonstration, that there is a Mineral Virtue in Animals, and especially in the Superfluities of Nature, which we will now proceed to demonstrate with another Experiment. Now if the Superfluities of Animals are able to do this, have we not reason to conclude, that the right Superfluity of the Microcosme will do the same much better?

Another Experiment to demonstrate, that a Mineral =Mercury= and =Sulphur= is contained in the Superfluities of Animals.

℞. Of filed or rasped Horns of Sheep, Oxen, Goats and Deer, but Harts and Goats Horns are the best, and the Horns of Wild Goats, and the Tusks of Wild Swine yet better; and the Horns of Fishes, which are commonly called Unicorns Horns, and the Elephants Teeth are the best of all for this purpose; but where these cannot be had, the Experiment may be performed with Goats or Harts-Horn. Dissolve ij Ounces or iij of either of these in a good Aqua Fortis which has been abstracted from decrepitated Salt, into this Solution put j Ounce of Sol, abstract in a Glass Body the Aqua Fortis from the Horn, in which abstraction the Sol becomes dissolved, and a brown Stone is left behind, which must be melted down in a cover’d and well luted Crucible with a blast, by which means the Horn will be turned into black fæces, and the Sol will fall white to the bottom, brittle as a Regulus of Antimony; from whence it follows, since this brittleness and whiteness of the Sol could not be caused by the Aqua Fortis, that the same must be attributed to the white Mercury and Sulphur drawn from the Horns. Whereby it clearly appears, that a Mineral force and virtue is hid in the Horns of Animals. What I have said concerning the covering of the Crucible with another, and well luting them together, is not without reason, for if the Crucible should be set open in the Fire, and continue there for some time, the Sulphur of the Horns would be kindled and consumed, and the Mercury would be revivified and fly away, and the Sol would remain unalter’d. For it is to be noted, that the Mineral Mercury and the Sulphur of the Horns are very tender and volatile, and are soon lost when the operation is not performed, as before hinted, in a close luted Crucible. This Experiment may be done in like manner, with the Superfluities of Fishes, viz. their Skales, Teeth, and the Stones or Bones that are found in several of them, and the effect will be found the same as before mentioned.

The same may also be performed, with the Feathers and Egg-shells of tame and wild Fowl. N. B. Egg-shells are dissolved with more ease than Feathers. ℞. The Egg-shells of Hens, Geese, or other Fowl, wash them clean, taking out the inward skin or film, then dry them, and abstract from them a Solution of ☉, and melt the remainder in a close covered Crucible, and you will find the same effect, as before.

If you have a mind to make the same Tryal with Vegetables, then take Tartar which is fitter for this purpose, than either the Wine it self, or the Wood of the Vine, instead of Tartar of Wine, you may take the Tartar that cleaves to the Vessels, wherein the juice of Crabs hath been keep, or the juices of any other sowr Fruit, or instead of Tartar we may take the Grounds of Wine, first dried. ℞. Any one of these, and abstract from it a Solution of ☉, melt the remainder as before in a close luted Crucible, and the ☉ will be found white and brittle, like to a Regulus of ♁ at the bottom.

From these Experiments it appears, as clear as the day, that a Mineral Virtue is hid in all things: Yet for more abundant Confirmation of this Truth I shall add some further Instances. The same proof may be done with dry or moist Herbs, or Wood, proceeding in the same manner as before hath been taught, with Wool, and we shall find the same effect. In particular, all sort of Corn, Rye, Wheat &c. afford a very good Tinture, they must be dissolved, and proceeded with as before mentioned, concerning the superfluities of Animals. If therefore Mineral Powers may be found in all Vegetables and Animals, on which Man feeds, and hath his growth and Sustenance, how can it be denied, but that the same Power must needs be in Man also? Wherefore it is beyond all doubt, that every Man carries the matter of the Philosophers-Stone (tho’ raw and unprepared) about with him.

To make this Truth to appear, with fuller and clearer Evidence, I am minded to give the ignorant a sensible Demonstration, that (without mentioning the right Subject of the Philosophers-stone) an universal Medicine for Men and Metals, may be had alone from the despicable and abominable Subject of Mans-dung.

℞. Six, eight or ten ℔ of some healthy Mans-dung, (it must be gathered without any mixture of Urin) and put it into a Glass-body, and pour upon it about the same quantity of rectified Spirit of Wine, stir them with a stick together, set the Glass, with a head fitted to it in Balneo, and abstract the Spirit of Wine, which has extracted the Mineral 🜍 and ☿ that was in the Dung, and brings it over the Helm: Which stincking Spirit of Wine must be burnt away under a large Refrigeratory Helm, by which means the stincking 🜍 of the Dung is consumed in the Flames of the Spirit of Wine, and the incombustible Mercurial Salt mounts up in the Flames to the top of the Helm, where it is caught, and is a great Jewel in Physick and Alchimy. If we have a mind rather to have our Celestial Salt in a dry Form, then we must abstract the Phlegm from it: Tho’ if we intend it for a Medicinal, it is better not to abstract the Phlegm (which is not wholly without some Virtue) but use them together. But if our intent be to make use of this incombustible Mercurial Salt, in order to Metallick Transmutation, then we must separate its Moisture, and mix the said Microcosmical Salt with ☉, and maturate the same to a Metalline Tincture. In a Liquid Form, the said Celestial Salt is an excellent Medicine for sick and weak People, as having great Sympathy with the Vital Spirit of Man, wonderfully strengthening the same, and in all Diseases performs whatsoever can be expected from an Universal Medicine; and is not in the least loathsome, being purged from all Stinck and ill Taste, by the Flames of the Spirit of Wine.

This Aqua Vitæ of the Philosophers performs also very wonderful things in the Vegetable Kingdom, for if the Seeds of any Herb be steeped for an hour in the same, and then laid upon a Trencher, or any board at some distance from one another, and covered over a Fingers breadth with Earth or Sand, being then exposed to the warm Sun, the Seeds immediately will begin to shoot and grow, even visibly to the Eye, which is very pleasant and curious. But those Seeds which are soft, are more proper for their speedy growth, than those that are hard: The Seeds of Parsley, Cresses, Fennel and Annis, which abound with much Volatile Salt, are the best for this Purpose. So that we see, that this Medicine prepared of Mans-dung is truly Universal, as curing the Diseases of all the three Kingdoms, viz. of Animals, Vegetables and Minerals. Wherefore if any one can find in his heart, to work upon this loathsome Subject, he will need no other, for that all lies hid in it, which gave one of the Ancients occasion to say,

Laudat Præsentem quælibet Herba Deum.

Each Herb from Earth its head doth raise, Its present glorious God to praise.

I cannot, but repeat this great Truth once more, that the highest Medicine in the World is most commonly to be found in the most despicable Subjects, God having ordered it so, for to make known his Almighty Power; and that he regards the Welfare of the Poor, as well as of the Rich, willing that all should be helped and relieved, who do not by their own Pride, Laziness and Wickedness withstand so great Love and Mercy. Had Gods Will been to communicate this Treasure only to the Proud, Rich and Covetous, he would have laid up the same in ☉ and precious Stones, which the Poor cannot go to the Price of, but behold we find to the contrary, that God hath been pleased to hide this Treasure in such despicable and loathsome Subjects, as the Rich do scorn to meddle with, by which means a Door is opened to the Poor, to obtain that which, they reject and despise.

But to return to our Subject, and yet further to Evidence, that a Metallick Virtue is hid in Mans-dung, (tho’ it be not the true Subject, which the Philosophers point at in Man) and that much good may be done with it, as containing a very glorious 🜍 and ☿, I will add this Experiment, lay a Piece of Silver into a Chamber-Pot, wherein is Dung and Urine, let it lye there for some time, and the ☽ will attract the 🜍 or Animal Gold, that is in the Dung and Urine, and become colour’d like ☉, which is a sufficient Demonstration, that the matter of the Stone is hid in those Subjects. And forasmuch as it is notorious, that 🜍 is the Agent and ☿ the Patient: And that the 🜍 alone tingeth, and that ☿ is only tinged: Wherefore it behoves us to fix the 🜍, whereby it is fitted to tinge the ☿, bind and fix it: Which to bring about, much searching has been in the World, and still is, tho’ for the most part all in vain, very few Seekers going the right way, and therefore mist of their End, tho’ in their Search they have found many Arts, some good and others as bad. So we read, that one Bartholdus Schwartz a Benedictin Fryar having found in an old Book, that 🜍, the Father of Tincture, may be fixed with Saltpetre, was resolved to make a Tryal of it, but to no purpose, for the 🜍 and Nitre being kindled by the Fire, broke his Vessels, Furnace and all to pieces, whence he took occasion to consider further of the Matter, and invented that mischievous thing called Gun-powder, tho’ he fail’d of his fixing of 🜍: The Ancient Philosophers, many Ages ago, were not ignorant of that Composition, but would not Communicate the same for Fear of the abuse thereof: And called it a Basilisk, because it kills all things it looks upon. Others have set forth Nitre and 🜍 under the Notion of a watchful, never sleeping, and Fire-spitting Dragon, that guarded the Golden Fleece, which Jason by Medeas direction and Counsel cast into a deep Sleep, and so took away the Golden Fleece. Medea signifies diligent Study and Meditation, Jason the Artist, or Laborator, the Soporiferous Medicine given to the Dragon, the due Fixation of the Matter. Another Benedictin Fryar, Basil Valentine, had better Success in fixing 🜍 with the help of Nitre; which Fixation he hath recorded in his Writings, where he makes Saltpetre to speak thus: 🜍 is my best Friend, and withal my greatest Enemy, but when we are duely conjoyned, and made our Marriage Bed in Hell, after we have well sweat together, we cast off all our Impurities, for to beget Children of Wealth and Riches; and in our dead Bodies is found the greatest Treasure, which we bequeath by our last Will. These are the Words of Basil Valentine, wherein he exactly and plainly describes the true Fixation of 🜍, save only that he hath not named the Medicine wherewith the watchful Dragon is to be cast into a dead Sleep, and that for good Reason, because the whole Art and Master piece of fixing 🜍 with Nitre consists therein. And Paracelsus writing concerning 🜍 saith: Here with few words many may be helped, were it not against God, for God wills not that all should be Rich, and therefore doth not give the Goat as long a Tail, as to a Cow, for fear he should out of Pride beat out his own Eyes therewith: For when a poor Man grows Rich, it commonly makes him Proud, and as sharp as a Razor to others. These are the Words of Paracelsus, wherein he declares a great Truth, for God will not have all Men to be Rich, because of the great abuse of Riches, which is too common in the World. But to those, who are dead to the World, and look upon Riches, Money and Goods, as Dust and Smoak, and are Enemies to all sin and wickedness, to these God gives more than themselves desire or wish for, because he knows they will not abuse his Gifts. And so much shall suffice at this time, for my design is not at present to treat of the Fixation of 🜍, which I have elsewhere done at large, but only to prove and make out, that the Matter of the Philosophers-stone is to be found in all things in the World, which I think I have done already. Will any make a Tryal, and undertake the Work, ’tis free for him so to do, I have in this Discourse pointed out the right way, tho’ I have not revealed the right Matter: But if what I have here set down be well considered of, by the ingenious Seeker, it cannot be long hid from him: Farewel.

A Corollary: Or, Appendix to the foregoing Discourse.

I have in this short Treatise abundantly shewed and verified, that in all Vegetables and Animals, a mineral Virtue lies hid, which is able to Coagulate ☿ in Conjunction with ☉, into a Metal: And that I may be further helpful to the Lovers of Art, I intend here to deliver the whole manner, and Process of fixing ☿, by Excrements and natural Superfluities, to the end that every one, who reads and considers of it, may with ease attain to a true Tincture. In order to which, I am first to put the Reader in mind, what I have already hinted, that as these Superfluities of Nature, are different and various, so some of them are better for the fixing of ☿ than others: The best of all being, that which Adam brought out of Paradise, as a Childs Portion God had bestowed upon him, which I dare not name openly, but shall only set down here, how this Fixation of ☿ may be performed by means of the Superfluities of Animals.

I have, in the foregoing Discourse, declared the manner of Coagulating ☿ with the Wool, or Hair of Animals, so as to suffer himself to be fluxed with ☉ in a strong Fire, without evaporating, only to shew the possibility of it. But now shall set down, how the said Fixation may with Profit be performed, by means of an Animal Salt Armoniack. For certain it is, that in Man and all Animals, such a Secret Sal Armoniack is to be found, especially in Urine, Hair, Claws, Horns, Skins, &c. as also in the Blood, sweat and spittle of Man, which is of force to coagulate and fix Mercury.

N. B. The fasting Spittle of Man Coagulates running ☿, being stirred about with a Pestle in a Glass, or Stone Mortar, and so is made fit with Hogs-grease to be made into a Salve. Now after that common ☿ is thus Coagulated with fasting Spittle, if we mix it with Oyl or Butter, to make a Salve of it, we shall find that the ☿ will not unite with the same, but runs together and becomes quick as before, and only suffers it self to be joyned with melted Hogs-grease, but with the fat of no other Animal whatsoever; the Reason without doubt is, because Swine have a great affinity with Man and Metals. Thus we find, that Mans and Swines Blood have this Property, that if the Calx of ♄ be for some time boyled in either of them, the ♄ becomes white and hard like ☽; the Reason of which the Reader may be pleased further to enquire into. Mans Urine also has this Nature and Property, that at one only Sublimation it so Coagulates ☿, that when ♀ is rubbed over with it, it looks as well as if it were Silvered over. And the sweat of Man is partaker of the same Property, of Coagulating and Metallizing ☿, so likewise the Excrements of Man and Beasts, &c. But nothing does it more readily than Mans fasting Spittle, wherefore also Albertus Magnus saith, that the highest Mineral Power hath its Seat in the Head of Man, and especially between his Teeth, he himself having found, oblong Grains of ☉, between the Teeth of a dead Mans Skull; ’tis very probable, that the Person, to whom the same belonged, had taken ☿ inwardly, which naturally tending to the Mouth and Teeth, had been fixed there by the Mineral Virtue of the Microcosm into good ☉. Now if we see this happen thus in the Body of Man, what reason have we to doubt, but that the same Mineral Virtue may, without the Body of Man, not only fix ☿ into good ☉, but also reduce it to a true and perfect Tincture. Forasmuch then, as this is not only possible, but certain and unquestionable, I having wrought it with mine own hands, and knowing many other easie ways, by means of the natural Superfluities of Animals, to Coagulate and fix ☿, I am the rather inclined to Communicate the same to the World.

I will therefore in the name of God, for the good of Mankind, Communicate the way and Process, I my self at first made use of to Coagulate ☿, and that entirely from the Beginning to the End, and very plainly, not concealing any the least manual Operations. If any one from this Process here set down, chances, to find out a nearer and better way, I shall be glad of it, we know it is much easier, to correct and meliorate a thing already invented, than to invent it. What I here set down my own hands have wrought, what I have never done or tryed I cannot write, but leave it to those, who are further advanced herein than my self.

A PROCESS.

To fix ☿, by means of natural Superfluities into a true Tincture. ℞. Eight Ounces of Wool, Goats hair, filed Goats or Harts-horn, &c. dissolve any of these in a strong Aqua Fortis, at the same time dissolve, in an Aqua Fortis, that has been abstracted from decrepitated Salt, an Ounce of fine ☉, and two Ounces of ☿ in common Aqua Fortis, pour all these three Solutions together into a Glass Body, and abstract all the Aqua Fortis from the ☉ and ☿; this abstracted stincking Water pour again upon that, which remains in the Glass, and distil it off, repeat this Cohobation six or seven times, and the ☿ by this means will become united, and joyned to the ☉. This Conjunction put into a Glass Retort, and with a strong Fire drive the ☿ from the ☉, which will come over in the form of a thick red Butter, for the ☿ being so far fixed with the ☉, will not without great force be separated from it, especially when the Operator hath made use of a strong fixing Water, or Menstruum: However, by the violence of the Fire, he is at length forced to quit the ☉, in which Separation he carries the Soul of ☉ over with him, which makes the Mercurial Butter to be of a red Colour; which Mercurial Butter, or Water being rectified doth dissolve ☉, and with it may be fixed into a true Tincture.

N. B. This Solar Butter may be another way without ☉ be fixed into a Tincture, not necessary to be set down here. He that hath a List to the work may begin with the Fixation, that is performed with the help of ☉. The ☉ and ☿ that remains in the Retort, may be recovered, as follows hereafter; for certain it is, that much of the ☿ in this Operation continues with the ☉, the Violence of the Fire having been unable to separate it, tho’ it may indeed be done another way, whereby we are experimentally assured, that Animals have power so to bind the winged Youngster, as to fix him with ☉ into perfect Tincture, which Fixation would be easie, if the Horns and Hair of Animals did not for the most part turn to Coals which do much hinder Fixation: For when the Solar Butter is by the force of Fire driven from the ☉, the Coals of the Hair stay behind with the Fire of ☉ and ☿: Which Coals may either, like other Coals, by means of our wonderful Salt be fixed into Tincture, for the ☉ and half fixed ☿ do not hinder, but rather further and help Fixation: Or else, we may joyn to these Coals, a due Proportion of good Nitre, and so make of them the always watchful, and Fire-spitting Dragon, and with the help of the Narcotick 🜍 of ♂ and ♀ cast him in to a dead Sleep, kill and fix him into Tincture. For we must know, that this Animal 🜍 is incomparably better, than any Mineral or Vegetable 🜍 of Stone, or Wood-Coal. Or else with the help of a fulminating Powder, we may separate the half fixt ☿, from the half disanimated ☉, by which means the Nitre kindles the Animal 🜍 and consumes it, and then the ☿ being freed from the Bands of 🜍 must come over, carrying over with it the yet remaining Soul or Tincture of ☉, which the ☿ in the Preparation of the Solar Butter did not bring over: Thus the ☉ becomes more disanimated, and the ☿ (which comes over of a fair Purple Colour) becomes the more richly animated, which Purple coloured ☿ impregnate with the Soul of ☉, may either by it self, be fixed into Tincture, or we may extract the Tincture with the Spirit of Wine, and make use of it as an inestimable Treasure in Physick. But the best way is, with our wonderful Salt, to fix these Animal Coals impregnate with ☉ and ☿ like other Wood-Coals into a tinging Carbuncle.

N. B. This wonderful Salt must be prepared of Oyl of Vitriol and Nitre. This is the way I have followed to Coagulate ☿ with ☉, by means of Animal Superfluities. I must own that it is a troublesome Work, especially because of the Stincks, one is obliged to take in. Some Philosophers indeed make mention of a nearer and easier way to obtain an Universal Medicine from Animals: Wherefore he that doth not like the Process, may seek for a better, which if he chanceth to light on, he has reason to bless God therefore, whose Gift alone it is.

A PROCESS, To Sublime the Coals of =Sol=, =Mercury= and Animal =Sulphur= into Purple coloured Flowers, with the help of a fulminating Powder.

Set a well luted Glass, or earthen Body, in a subliming Furnace till it be red hot, then cast in so much Nitre as you think will be sufficient to kindle thy Coals with, and consume them, to which purpose, thou mayst put three times as much Nitre, as the quantity of thy Coals is. When thou seest that the Nitre is red hot and in Flux, then cast in upon the Nitre a piece of thy Coals as big as a Haslel Nut, and the Nitre will immediately kindle the 🜍 and consume it, and by this means set the ☿ free; for in the burning away of the 🜍, the ☿ is forced to leave the ☉, as not being able to endure so strong a Fulmination: And having by means of the Animal 🜍, so intimately united with the ☉, as to be very hardly separable, but yet by the force of the Fulmen being fain to leave it, he in his flight takes the Heart of ☉ along with him, and brings it over in the form of a purple Sublimate, which with the Oyl of Vitriol (but much better by means of the universal Coagulator) may easily be fixed into a Tincture. This throwing of the Animal Coals upon the Nitre, thou must continue till all thy Coals be consumed, and so thou wilt obtain a ☿ impregnated and tinged with the Soul of ☉, and the ☉ remains of a white Colour, being disanimated by the Nitre.

N. B. As oft as you cast a piece of your Coals into the Vessel where the Nitre in Flux is, you must immediately clap on the Head again, that the ☿ may not fly away, but be caught therein. For the said ☿ is a great Treasure, and may easily be fixed into a fusible Tincture. Thus you have the whole Process, how by means of Animal superfluities I have handled ☿ with ☉, and what hath been the Success of it: He who shall venture to set upon this Work and finish it, will find much more than I durst set down here.

The nearest and easiest way to fix these Solar, Mercurial Animal Coals into a Tincture, according to my Judgment is, First to fix the said Coals, by means of a Fixative Sal Mirabile: Or else, to mix them with a Volatilizing Sal Mirabile, and by Retort distil from them a good graduating Water; we may also add to these Animal Coals such a Fixative water, as is employed to kill and fix the watchful Dragon or Basilisk. Every one may choose of these several ways, what pleaseth best: And if any thing by reason of the shortness of time hath been omitted here, the same will be discovered to the Laborator in his Work, if God does not hinder it, whose Blessing is all in all. Thomas Aquinas had the Art in twenty four hours time, to prepare an universal Medicine from natural Superfluities alone, without any Addition of ☉ or ☿, without Charges, Labour or Trouble, without breaking of Glasses, and without taking in any loathsome Smells. So likewise Avicenna, Albertus Magnus, Rhasis, Petrus Bonus, Joannes Lancinius Rupescissa, had a much nearer and shorter way, than here we have described, as appears abundantly by their Writings. These Authors took their Subject and putrified it in Horse-dung, and then with the Element of Fire, they fixed the ☿ with the ☉ into a Tincture, in which Labour they were much troubled with the loathsome smell of the Matter. Morienus tells us, that the Matter when in Putrefaction, sends forth a stinck like to that which proceeds from Graves, for indeed there is nothing in Man, which doth not stink extreamly, when brought to Solution or Putrefaction. When we dissolve these Animal Matters with Oyl of Vitriol, this stink is not so great, as when they are dissolved with Aqua Fortis, the same also may be said of Spirit of Salt, when ☉, ☿ and Wool are dissolved in the same, and besides doth more Volatilize the ☉ in order to Sublimation, or Fulmination than Aqua Fortis doth. If instead of the Common ☿ we take a ☿ of ♁ for this Work, it will in Fulmination carry more of the Tincture of ☉ over, and the purple Flowers proceeding thence, are much more readily fixed by the universal Coagulator, than those that are made with the Common ☿.

What this universal Coagulator is, I have elsewhere declared, the great use of it is very evident, in that volatile Tinctures can hardly be fixed without it: For this Coagulator makes all volatile Corrosive Metalline Spirits fix so as to be able to endure the Fire, which without it require a long time. And therefore, he who doth not know it, or the use of it, must needs find the fixing of volatile Spirits very tedious and troublesome, whereas those that know the use of it, may perform more as to the fixing of Tinctures in three days time, than others without it can do in a whole Year. For there is nothing in Nature so Volatile, which this Coagulator doth not fix, as Turba testifies, saying that if God had not created our Sal Armoniack, all Chymical Labour would be in vain. Which indeed is the very Truth: For without a good Sal Armoniack it is impossible to extract the Tinctures from Metals and Stones, or to purifie and subtilize them to the highest Degree; and without preceeding Subtilizing, there can be no ingress into compact Bodies: For the more that any Tincture is Subtiliz’d and Volatiliz’d, the more readily, after Fixation, doth it enter all hard and compact Bodies. Wherefore if God had not created this Coagulator, these volatile Tinctures, how high soever they might be in Colour, would be of no use for the Transmutation of Metals. Thus we find, that in Alchimy these two principal Keys are extremely necessary: The first opens, makes Volatile, and Purifies and gives Ingress; the other binds and fixeth the Volatile, so as to make it endure the Fire, without which Fixation all Volatilization is in vain. O the Pains that I have formerly taken for to fix ☿, ☉, 🜍 and other such like Volatile Metalline Spirits, whereas now it is most easie for me to do all this, and much more, with the help of my universal Coagulator, the knowledge and discovery of which must be fetched from the Principal Agent, or secret Fire of the Wise Men.

I cannot upon this occasion pass by discovering another Property that is found in our Animal Subject, viz. that it can in one distillation resolve all Metals, none excepted, into a running Mercury, which is a thing very wonderful, that fixt Gold and Silver should be so easily reducible to Volatile Mercury, seeing their Bodies are by nature kept in such strong bands. Of which Reduction of Metals to quick Mercury, no Person hath writ more clearly than Basil Valentine. The Ancient Philosophers have indeed writ much concerning the volatilizing of fixt Metals, but did never declare, that, by this Volatilization, they understood a reduction of them to running Mercury, for which reason this Art also hath been so little known. The Ancient Philosophers have recommended this volatilizing and fixing of Metals to us in these following Verses.

Fixum si solvas, faciasque volare solutum, Et volucrem figas, faciet te vivere tutum.

Dissolve the fixt, and make it then to fly, And fix the Fledge, and thou shalt dwell on high.

With these few words the Philosophers have declared their whole Work, but without any further explaining of them; so that the manner of compendiously volatilizing and fixing of Metals has been left in the dark. But because the end of this wicked World draws nigh, God is pleased to reveal these Secrets to some of his Chosen, which Talent mercifully bestowed upon me, that I might not be guilty of concealing, I have in the Seventh Part of my Prosperity of Germany at large set down the way to Meliorate the meaner Metals, with the help of Animal Salt Spirits, and that so plainly, that every one may understand it, and the Poor (if they will put their hands to the Work) may have abundantly wherewith to maintain themselves.

Moreover these Superfluities of Nature are endued with this power and property, that in one days time they can destroy fixt Gold, that resists all the Elements, so as to be no more Sol, but will suffer it self to be melted into a green fusible Stone, which is of wonderful force and virtue in all Metallick Operations, of which it is not needful to speak more at present. If God thinks fit to bestow this Green Stone upon thee, he will not suffer thee to be ignorant what use may be made of it. I cannot, upon this occasion, but communicate something that is very wonderful. As I was on a time melting some of this Green Stone in a Crucible, it happened to run through the Crucible into the Furnace, where some Silver was run out a little before, with which the Green Lion joyn’d himself; and when I came by fusion to separate my Luna from the Green Sol Stone, or my destroyed Sol, I found that my Green Stone had never been throughly united with my Luna, the Stone continuing still green without any the least alteration, but my Luna was become black and brittle like Antimony, and went away upon the Cupel. Now, what more wonderful change can be imagin’d than to see white fixt Luna changed into black volatile Lead? Upon occasion of this wonderful Transmutation one of the Philosophers cries out, as struck with admiration; Nunquid Natura Retrograda? What is Nature then turn’d Retrograde? Mind well this point, consider of it, and you will discover wonders; for when Sol is so far destroyed as to be no longer Sol, then the greatest wonders may be accomplish’d by it. Yet know, that it is no easie matter so to destroy Sol, that it shall be Sol no more; the Ancient Philosophers unanimously declaring, than it is easier to make Gold, than to destroy it.

N. B. This Green Gold-Stone being kept for some time in the Fire, becomes changed to a red colour, which is also of great use, he who desires to know more of it, may seek for it, as my self and others have been fain to do.

N. B. The Salt of the greater World (I mean Common Salt) changeth the Metals that lie in it for a long time, into a hard Stone, as appears from this instance; Some Fishermen here in Holland, lately took up from the bottom of the Sea some Blocks of English Tin, whose outside was turn’d to perfect Stone, the inmost part of them still remaining Tin; Who knows, how many hundred years this Tin had lain at the bottom of the Sea, before this change was made; but if the Sea Salt of the greater World can perform this in a long time, the Sea Salt of the lesser World can destroy Metals in a very short time, for our Animal Salt can do more in a few hours time, than the Sea Salt of the Macrocosme can do in an 100 years.

Wherefore I recommend to the Lovers of this Art to study the nature of Salts and their use, if they intend to perform any thing Extraordinary either in Physick or Alchimy.

N. B. The Salt of the Microcosme hath also this property, that when it is put into Aqua Fortis it not only dissolves Sol but Luna also, and is an excellent way to extract the Gold and Silver that is in Sand and Stones, concerning which Extraction I treat at large in the Seventh Part of the Prosperity of Germany.

N. B. Another virtue of this Microcosmical Salt is, that it extracts the Tincture of Gold, and leaves the Body thereof white. And if we afterwards take this impregnate Salt, and extract the Tincture of Gold from it with Spirit of Wine, and burn away the said Spirit under a Refrigeratory Helm or Head, then the Celestial Salt, or the Water of Life of the Philosophers, will be conveyed into the Glass Receivers, and is very sweet and pleasant, but withal so subtil and volatile, that the Air attracts and snatcheth it away, if it be not immediately pour’d out of the recipients, and carefully kept in a close stopt Glass.

N. B. At the bottom of the Cup or Dish wherein the Spirit of Wine, impregnate with the Tincture of Gold, hath been kindled and burnt away, you will find the Tincture of Gold in the form of a Blood-red, pleasant, fragrant, Aromatical Oil, which is true living Sol, and never stands still, but is in continual motion, perpetually changing from one form to another. In a word, it is the true living Sol of the Philosophers, which by Art is made of Common Gold, that is dead, which Living Philosophick Gold, fragrant Dragons Blood, Incombustible Oil, and true Potable Gold is without doubt the highest Medicin that is in the World.

N. B. In the foresaid manner we may also extract the Tinctures from Mars and Venus, as also from Antimony and Sulphur, and with the assistance of the flame of Spirit of Wine maturate them into most lovely, fragrant, incombustible Tinctures. For by means of our Microcosmical Salt all Metals and Minerals may be reduc’d to Potability, without the help of any Corrosive, in which state they are the most powerful Medicaments imaginable, to which the very best Remedies of the Galenists are not in the least to be compared. But no Man ever attained these Secrets that was afraid to smut his Hands with Coals, or that was not earnest in his Prayers to God for the discovery of these wonders; their Silk Clothes, Velvet Coats, Artificial Cant, and vain Aristotelical Philosophy, cannot produce any shell effects, but the Fire alone which is the effecter and displayer of Wonders. Wherefore no Man can come to be a true Philosopher save only by Fire, which alone hath the power to remove that which is evil, and to manifest and bring to light the inward concealed Good, which is true in an Earthly as well as Heavenly sense. I repeat it once more, that he, who doth not know Fire, and its hidden Divine Virtue and Operation, is a pitiful Philosopher, and doth not at all deserve that Title, for the Light is hid from him, and consequently all Nature appears vail’d and dark to him; which matter I have treated of at large in my Celestial and Terrestrial Purgatory.

Besides all that hath been said already, many other great, yea incredible, things may be performed with the help of Animal Excrements and Superfluities, and in particular the extraction of Silver and Gold out of Sand, Stone and Poor Oar, that is not worth the melting, as shall be at large declared in the Seventh Part of my Prosperity of Germany.

It may be said with truth, that never yet did any Man find out all the Virtues that are contained in thefts Superfluities of Nature, they being indeed greater than can be believed, which is the reason, why the Philosophers would never call these contemptible and loathsom Subjects by their own names, but have covered and concealed them under Metaphors and Allegories, that the great secrets contained in them might not be prostituted to the Proud unworthy World.

I do intend, God willing, with the first occasion to treat more at large concerning the nature and use of these Animal Superfluities in the Seventh Part of the Prosperity of Germany, where I shall, amongst other things, demonstrate, that these Superfluities of Nature are not only able to exalt Sol and Luna in their colours, but also to augment them to infinity in quantity and quality; I shall also plainly discover the way, how from Sand and Stone and the meanest of Metals, Gold and Silver may be extracted, so that every one, that is but little acquainted with the managing of Fire, may, with little charges in his own House, entertain and keep going a profitable and rich Mine of Gold and Silver, for the comfortable support of himself and family, to which God be pleased to grant his Grace and Blessing. Amen.

THE INDEX.

In which P, with the Addition of 1, 2, or 3, signifies the first, second, or third Part; a the first Column of the Page, b the Second Column; and where neither a nor b occurs to the number of the page, the matter is obvious in that page by the Contents, or otherwise by the matter being treated of in all, or the greatest part of the page.

Acetum of Philosophers, like to their Sal-Armoniak, both having their rise from Common Salt, Part 3. page 33. b.

Adam brought the first matter of the Philosopher’s Stone out of Paradise, and again carried it to his Grave, P. 2. 72. b. Divers particular Transmutations of Metals, by the help of this Microcosmical subject, 74. b.

Air hindereth the fixation of any subject by the fire, P. 1. 200. a.

Alchymy what, its Agents are Fire and Salt, P. 2. P. 1. 410.

Alcahest corrects all poysonous Vegetables, Animals, and Minerals, P. 1. 108. Its Vertues in Metallicks, 110. Its Preparation, 153. Its Use, 153. 163. It dissolves all Stones, and even the very Glasses in which Solutions are made, P. 2. 102. b.

Allom its moist fire to prepare, P. 2. b.

Amber to purifie by distillation, and again to congeal it into a transparent hard lump, P. 2. 64. a. P. 1. 73. a.

Animæ of Vegetables commended to Physicians, P. 1. 191. a. being conjoyned with the Animæ of Minerals, are an excellent Medicine, ibid. They are the Rays of the Sun coagulated, ibid.

Anima of Antimony and Gold, rubefie Lune, and make it a Tincture, P. 2. 69. a.

Anima of Gold to extract, P. 1. 204. b.

Animals poysonous to prepare into good Medicines by the Universal Menstruum, P. 2. 97. 101.

Antidote against Poyson, P. 2. 23.

Antimony well prepared is never given in vain, P. 1. 42. a. How to prepare it to purge onely downward, ibid. Its superfluous Sulphur to separate, 78. Antimony by long digestion, much of it becometh Gold, 43. b. Antimonial Wine or Beer to prepare of excellent Vertues, P. 1. 42. b. 43. a. Antimonial Cup, its Preparation and Use, 92, 93. Antimonial Flowers, Emetick and Diaphoretick to prepare, 8. a. 105. A Universal Medicine prepared of them, 106. Its Vertues, Use and Dose, 107. Antimonial Flowers how reduced into Regulus with its Uses, 110, 111. Antimonial Clyssus to prepare, 296. Regulus of Antimony to prepare, 78. a. Antimony reduced into a red Oyl or Panacæa without distillation, 44. a. Antimony or Sulphur so to ripen that they may acquire Odours like Vegitables, 51. Antimony contains much spiritual Gold, P. 3. 43. b.

Antimonial Sulphur to separate from its Mercury, and to make its Mercury into a Panacæa for the curing of all diseases, P. 2. 28. Antimonial Purge in all grievous diseases, to prepare, 59. Antimonial Panacæa, its Preparation and Use, 107. a. History of a wonderfull Cure wrought by it upon a Child, 109. b. It is a true Remedy against the Scurvy both by Sea and Land, 110. b. A Chyrurgeon on Ship-board or in a Camp may cure and preserve more Men with one single Ounce of this Panacæa than with a large Chest of Common Medicines, ibid. Golden Panacæa of Antimony how prepared, 133. b. Of Antimony and Silver, a good Medicine to prepare, ibid. Antimony, Arsnick, and Orpiment, as also the Sulphur of Vegitables to fix by Lutum Sapientiæ, 167. Antimonial Emeticks, to make work downwards onely, P. 3. 65. b.

Apoplexy cured by the volatile Spirit of Vitriol, P. 1. 17. b.

Aqua Fortis to prepare, P. 1. 29. a. It differs little or nothing from Spirit of Niter, 29. b.

Aqua Regia to prepare, 23. b. Aqua Fortis and Aqua Regis to prepare in plenty for the dissolving of Metals, P. 2. 13, 14. 66. a. P. 1. 425, 426. Aqua Fortis at one distillation transmutes half its weight of Common Salt into Salt-peter, P. 1. 415. b.

A Golden Aqua Vitæ to prepare, the like never described by any, P. 2. 150.

Aqua Saltaberis of Paracelsus fixeth and rubefieth all white Mercuries, 190. b. Helmont erred in taking it to be the water of Whites of Eggs, ibid.

Arcanums to discover is very injurious, 148, 190.

Arsnick and Orpiment to fix, 162. When fixed they tinge Copper white like Silver, ibid. Arsnick its nitrous Spirit to prepare, P. 1. 30. It graduateth Copper white as Silver, and malleable, ibid. Arsenical quality taken away from Mineral Oyls by Spirit of Salt, P. 2. 152. a.

Arms and Armour to preserve from Rust, P. 1. 182.

Of Arsnick, 319, 320.

Artificers, as Engravers, Painters, Dyers, Statuaries, and many others, may be benefited by the Authour’s Labours, 165. a.

The Astral Beams penetrate to the Center of the Earth, and what they operate, 117. How they beget the Central Fire of the Earth, 119. b. Astrums of the Metals, what, 367. b.

Aurum Diaphoreticum to prepare, P. 1. 385. Its Use and Vertues, 386. a.

Aurum Fulminans to prepare, P. 1. 23. b. Being fired upon a Plate of Metal, tingeth it so that it will abide the Touch-stone, 75. b. How to take away its fulminating quality, 416. b. P. 2. 39.

Aurum Mosaicum or Musicum to prepare for Limners, P. 2. 68.

Aurum Potabile, its Preparation, Vertues, and Use, P. 1. 97, 98, 99. The Authour’s white Aurum Potabile exceeds the former, P. 2. 133. a. How prepared, ibid. b. P. 1. 219. His Defence of his true Aurum Potabile, P. 1. 243, 244. Its Nature, Form, Properties, and admirable Vertues, 208. Experiment of its power in promoting the growth of Vegitables, 209. Description of its outward form, 211. b. It transmutes Common Mercury, and other Metals, into Gold both by the dry and wet way, 211, 212. It tingeth Sand into Gold, 216. b. Its Vertues and Use in Medicine, 213, 218. b. It Gildeth Silver by the help of Argentuive, 245. a. It changeth Mercury sublimate into a Red Powder, gently purgative and Diaphoretick, 243. b. How with Aurum Potabile to make a Ruby or Hyacinth, P. 1. 217. b. How to change the Colour of this Aurum Potabile from white to red, 220.

Another Aurum Potabile to prepare, P. 2. 167.

The Authour was so renovated in his old Age, as to have new black curl’d Hair, by the taking a small quantity of a certain Tincture, P. 2. 204. a. He complains that his Writings and Secrets brought him many troubles, P. 1. 170. b. 172. b. He never gained one half-peny by his Writings, P. 2. 186. a. He hath borrowed nothing from other Writers, but hath attained all his Secrets by his own Labours, 71. a. He wasted some pounds of Gold unprofitably in his younger years, in seeking for a Tincture, and finding a safer way for others, P. 3. 12. a. He was wronged by his Servants and Courtiers, P. 2. 148. b.

The Authour’s opinion that the Stone of Philosophers may be made of Common Salt, P. 1. 269. a. He sowed Grain in bare Sand, and had it sooner ripe, than the same sowed in good Earth, 388. a. He had a Patent from the States of Holland for the improving of barren Land, ibid. He laments his being too liberal in the communicating of Secrets, 223. a. His being Calumniated, hath been the occasion of his more open publishing of his Secrets, 210. b.

The Authour’s account in what order he published many of his Works, 248. a.

Of Azoth and Laton, or the Agent and Patient of Philosophers, P. 1. 396. The Authour attaining to the knowledge of this Agent or Secret Fire of the Wise, laid aside Furnaces, Glasses, and Coals, P. 3. 61. a. 62.

Bakers or Brewers, how they may supply the want of Yest or Barm, P. 1. 182.

A Mineral Balsam of Sulphur of exceeding great Vertues, P. 2. 126. b.

Balsam of Roses, and other Vegitables, consisting of their three Principles purified and again conjoyned, P. 1. 60, 61. a.

Barrenness in Men or Women to cure, P. 1. 266. a. 267. b.

Baths of Common water, 63. Of Sulphur, 65. Of the Dry Bath or Sweating Chair, ibid. Whence the heat of natural hot Baths ariseth, P. 2. 114. b.

An efficacious Bath for the curing of many diseases, P. 1. 189. b.

Of the Beetle or Scarabæus, the horned and Bull-like, also the round or Globular, their Signature, Properties, and Medicinal Vertues, 94. Hens feeding on the gray Beetles lay faster than those which are fed with Corn, P. 2. 95. b.

Bezoardicum Minerale to prepare, with its Vertues, P. 1. 8. b.

Beer, Ale, Wine, or Metheglin, to strengthen, 159. Being sowr to recover them, and render them drinkable, 159, 182. To preserve them in Summer from the fret, 286. a. Beer to make with Honey, which will keep ten or twenty years, 286. a. Beer or Ale may be made in the hottest Climates, or Weather, of Concentrated Corn, where Water and Hops are at hand, P. 1. 305. a. The Excellency of Beer so brewed, beyond the Common, ibid. b.

Birds so to intoxicate that they may be taken with ones hand, P. 2. 154. a.

Birdlime so to prepare, as not to be altered by heat or cold, P. 1. 182.

Bleeding immoderate of any kind, to stop, P. 2. 149. a.

Blood-letting not available in curing of rooted and stubborn diseases, P. 1. 245. a.

Borax, its Water turns Lead into Quick-silver, P. 1. 236. a.

A Delicate Bread to prepare, P. 2. 58. b.

Butter to make by the help of Spirit of Salt, which will keep long good, P. 1. 380. a.

Brandy to distill from the Lees of Wine, 292. b. To make Brandy of all sorts of Corn, and to give it a relish like that made of the Lees of Wine, 158, 159, 166. b.

Cabinet-makers may make Pear-tree or Cherry-tree to be like Ebony, P. 1. 180.

Excellent Cheese like Parmasan to make by the help of the Spirit of Salt, P. 1. 364. b. 379. b.

To kill Worms, and prevent holes in Cheese, 380. a.

Childrens being gauled with their Urine, to help, 13. a.

Chrystal to tinge with various Colours like pretious Stones, P. 2. 65. a. P. 3. 56. a.

Chrystals to dissolve in a certain Menstruum, with their Vertues, P. 1. 248. a. P. 3. 55. b.

Chrystals or Cream of Tartar to prepare, 38. b.

An Elegant Cinaber graduating Lune into Sol, P. 1. 374. b. N.B.

Collick to ease, 40. b. 54.

To Colour Hair, Bones, Feathers, &c. brown or black, 40. a.

Colours for Painters, as Ultramarine, blue Smalt, Scarlet Lacca, Venice Ceruss, &c. to prepare, 179. Smalt to make, as beautifull as Ultramarine, P. 2. 68. a.

Coals afford a sweet Mineral Oyl, P. 2. 125. b. 126. a. How it is to be distilled and rectified, ibid. It is equal to the Oyl of Peter, ibid.

The four Complexions described, P. 1. 388. a.

Confection of Alchermes Mineral, to prepare, 384.

Copper to extract and render Corporeal, from such poor Oars as will not defray the charge of melting, P. 1. 326, 327. P. 2. 18. P. 1. 293, 420, 425. Copper to transmute into Verdigrease, P. 2. 18. Into other Colours for Painting, 16, 77. a. Gold and Silver to separate from those Colours, 17. Copper dissolved in Aqua Fortis mixt with Silver, Iron, or Lapis Calaminaris, to reduce and render malleable, 42.

Copper to make white as Silver, and graduate into Silver, yielding Gold, P. 2. 68. b. P. 1. 419. To graduate into Gold by a Cement, P. 2. 68. P. 3. 71.

A Cordial to prepare, to be used in great and continual diseases, 115.

Corn of all sorts, how to be prepared, before its Spirit be distilled, P. 1. 57.

Corn to concentrate for the making both Bread and Drink on Ship-board in cases of necessity, 277, 278, 296, 303.

Corns of the feet to take away, P. 1. 181, 288. a.

Corrosives, as Oyl of Vitriol, Aqua Fortis, &c. to dulcifie, 405. b. P. 2. 68.

Crocus Martis to prepare, with its use, 328. a.

Crucibles to make, which will long endure the fire, with Lead, 69. a. 199. b. P. 1. 90.

Day and Night, Light and Darkness, what, P. 2. 86. b. 87. a.

Death, what it is, 86. b.

Decoctions of Herbs of no value in Physick, 113. a. Their Decoctions in the Alcahest, or firey water, much to be esteemed, ibid. b.

Demogorgon perfects all Metals, both within and without the Earth, and is the secret Fire or proper Agent of Philosophers, 69. b. It makes Saturn hard, and white as Lune, as it becomes crude out of the Earth, ibid. It makes Copper white, and hard as Steel, ibid. It makes Lune through black, and Sol exceeding hard, ibid. It makes excellent Looking-glasses, ibid. Demogorgon described, P. 3. 58. a.

How Dyers may give such a ground to their Cloth, that the Colours shall not be corrupted by Air, Sun, Vinegar, Urine, &c., P. 1. 180.

Dioclesian could not overcome the Egyptians till he had caused all their Books to be burnt, 185. b.

To Distill Spices, Seeds, Roots, Herbs, Flowers, &c. by the third Furnace, 59.

Distilling Instrument described for the plentifull making of acid Spirits, and the easie extraction of Metals from their Oars, 429, 430, 431.

A Diuretick and Nephretick extract, of excellent Vertues, P. 11. 112.

Drink very like to Wine, to make of Grain and Fruits, P. 1. 167. a.

Dropsie cured by the irreducible Blood of Gold, P. 3. 28.

A Dream may bring a man knowledge, P. 2. 145. a.

Men made Drunk with a very small quantity of the Spirit of Tobacco or Henbane, 154. a.

Drunkenness to prevent, and its Evils to cure, P. 1. 289. b.

Dungs of various use in Physick, P. 1. 248. b. Dung fattens the Earth onely by its nitrous Salt, 169. a. Humane Dung makes Flowers grow, but gives them an ill smell, P. 2. 125. b. Humane Dung to render sweet and Medicinal, 159. b.

Earthen Vessels to Glaze, P. 1. pag. 92.

Electuary compounded with Spirit of Salt, its manifold vertues, 287. a.

Separation of the Elements from the Chaos described, 255. a.

Elias the Artist, what, P. 1. 222. a. 350. a. P. 3. 52. a.

Elixir Proprietatis to prepare, with the volatile Spirit of Mars, P. 2. 152. b. Its use and manifold vertues, 153. It preserves both quick and dead, ibid. Elixir Proprietatis to prepare with Secret Sal-Armoniack, 179. b. Elixir Proprietatis far transcending that of Paracelsus or Helmont, P. 3. 57. b.

Embroiderers, how they may put durable Colours upon their Silk, P. 1. 179.

Enamels or Colours for Glass, to prepare, ibid.

Enemies to repell or take Captive without shedding of blood, 431. b. 437. b. 439.

Engravers and Statuaries Tools to harden, ibid.

Epilepsie or Falling-sickness, to cure, 16. b. 17. b. 21. a. 50. b. 53. a. 63. a. 265. b. The cause of the Epilepsie not known, 238. b.

Epistle to the Authour complaining of his writing too openly, P. 1. 421.

Eyes inflamed, the cure, P. 1. 13. a. 39. b. 237. a.

Erysipelas, the cure, 50. a. 288. a.

Essences of Vegitables to prepare, P. 2. 84. Essence of Ash-keys, an excellent Medicine to dissolve the Stone, 88. b. Essence of St. John’s Wort, cures Wounds, Bruises, Obstructions of Liver and Spleen, ibid. Essences of Tobacco and Henbane, heal diseases of the Womb, ibid. Essence of Roses and Cinamon, a great refresher of a languishing nature, ibid. Essence of Wine, 91. a. Essence of Pearls, Corals, and Stones, P. 3. 57. a.

Extraction of Pearls, Corals, Crabs-eyes, &c., P. 1. 44.

Extract Vomitive, 61. Purging, 62. Diaphoretick, ibid. Diuretick, ibid. Somniferous, ibid. Cordial, 63. Odoriferous, ibid.

An Extract of Corn of light Carriage, which may at any time be made into Beer, or used instead of Bread, 184.

Farner’s Obligations to the Authour, for the keeping of Secrets communicated, P. 1. 149.

Fevers not to be cured by cooling Remedies, 167. a.

Feathers to dye of any Colour, constant and durable, 180. P. 2. 149. a.

The Feathers of Eagles and Doves to prepare, for volatilizing Menstruums, P. 2. 170.

Fermentation of the Authours new, P. 2. 219. a. Of his Secret Ferment, ibid.

Fire common, its Excellency, 115. a. Its knowledge the first step to the understanding of many Arcanums, ibid. Fire to extract out of any Wood or Herb whatsoever, and render it palpable and visible, P. 2. 7. Fire to kindle into a flame from two clear Liquors, 2. Fire of the Vine to extract, 8. Fire to extract and concentrate out of Animals, ibid. Fires of Salts concentrated effect wonders, 19. Their particular Medicinal uses, 23, 24. They can doe more mischief in War than Gun-powder, 217. P. 1. 431. b. 437. b. Secret Fire or Agent-ripening Metals, 400. P. 3. 77.

Fires various and unheard-of, with their Uses, P. 2. 216, 217, 218. P. 3. 64.

The Secret Fire of the Chaldeans, of what prepared, P. 2. 69. a.

Fire of the Maccabees, what, 114. b. It joyns Gold and Silver, P. 3. 64. 8.

The Secret Fire of Philosophers, P. 2. 144. b. 219. It is called by three Names, but is either Oyl of Vitriol, P. 3. 20. a. or Oyl of Vitriol coagulated, P. 2. 184. b. It totally fixeth Mercury into a Red sweet Tincture without any diminution of its weight, 193. a.

The Fire of Artephius draweth out the highest power or Quintessence of Animals, Vegitables, and Minerals, without common Fire, Furnaces, or Glasses, and without Labour and Cost, P. 3. 48. a. Its Preparation, 62.

A Purgatory Fire which sweetens and purifies all Vegitable, Animal, and Mineral Subjects, P. 2. 159.

The three Principal Fires enable a Physician to prepare variety of Excellent Medicines against all diseases, 160. b.

Mineral Fires to extinguish by the Vegitable, and their corrosiveness converted into sweetness, 158.

Galenists err in their administring Gold and pretious Stones, P. 2. 198. b. 199. a.

Gangrene cured by Spirit of Sal-Armoniack, P. 1. 50. a.

Gardens, or Orchards to keep out Deer, Swine or wild Beasts, 192. a. To rid them of Worms and other Insects, 181. To prevent Spiders and other Insects from creeping up Fruit-trees, 9. b. 192. a.

Gems or pretious Stones to amend their Colours, P. 3. 50. a.

Gems or Artificial Stones to make of various Colours, P. 1. 82, 83. 412, 413. a. A Ruby or Emerald, 248. b. or Hyacinth, 217. b. Granats to change into Rubies and pale Hyacinths, and other white Stones to exalt in their Colour, P. 2. 212. b.

Glassy Colour to prepare like the Indian Porcellan, P. 1. 180.

Glass of Copper red, fit for the tinging or painting of Glass, 135.

Glass of Antimony to prepare easily, 14. a. Glass of Lead for the fluxing of Tin Ashes, to prepare, 39. 112. Glass is the Philosophers Lutum Sapientiæ, P. 2. 167. a.

Glasses to gild durably with the Colour of Silver, P. 1. 391. b. Glasses to hold volatile and subtile Spirits, 87. The way of grinding Glass-stoppers, ibid.

Gold living, how it differs from the dead, P. 2. 131. Of its preparation and dissolution into tender Atoms, fit for Vivification and Medicinal use, ibid. 139, 140. How those Atoms are to be further opened and made volatile like a Vegitable, 131. How the Stomach may be assisted so that it may dissolve Gold, 132. Gold when exanimated, flies the fire like Arsnick, 72. a. The Medicinal Carbuncle of Gold to prepare, 51. The Tincture of it swiftly promotes the growth of Vegitable Seeds, 52. Gold to be exalted in the Mineral Aries by the Secret Sal-Armoniack, 189. a.

Gold not to be reduced into three Principles, P. 3. 26. a. nor to have its Colour extracted by Salts, for the Tinging of Lune; but to be resolved by putrefaction, and made irreducible, ibid. How this is to be done, 27. a. after a Total blackness, 27. a. ariseth the Peacock’s tail, and Dragon’s blood, 28. a.

Gold its Tincture, with its Use, P. 1. 26. a. Another Tincture of Gold, or Aurum Potabile, with its Vertues, 265. It turns a Needle or pure Iron Wire into fine Gold, by digesting in it, 267. b. Gold with Silver to prepare into a fusile purple Stone, 384. To sublime into a Red Medicinal Salt, P. 2, 168.

Gold may be gotten out of every Herb, P. 1. 374. b. Demonstrated by the Authour in the preface of many learned Men, P. 410. a. 412. b. Gold dissolved in a Corrosive, and the Corrosive dulcify’d, becomes a Liquor, which may serve for an Aurum Potabile, and gilds Quicksilver, and other Metals, with a Golden Colour, 386. b. Gold to generate in Saturn, 397. b. To conjoyn with its Capital enemy Sulphur, and with Lune, 398, 399. Gold volatile in some Oars and coloured Flints, may be distilled into a gradatory Water, transmuting Mercury into Gold, P. 1. 426.

Gold and Silver to purifie, and separate from each other, P. 1. 147. a. 331. b. by Melting onely, 175. Gold to separate from the imperfect Metals and Minerals onely by melting in a Crucible, 177. Gold to separate from the imperfect Metals, 145, 146. a. Gold and Silver to get out of old Tin or Pewter Vessels, the Tin or Pewter being preserved and amended, 176. Gold impure to separate and purge by Antimony, 104.

Gold to extract with profit from Flints, Sand, Clay, &c., P. 1. 101. 371, 426. P. 2. 76. An infallible way of proving whether they hold much or little Gold, ibid. As also out of Granats, Agaths, Saphires, Rubies, Red Talk, &c. which will not yield either to Lead, or sharp Waters, and to reduce it to a body, P. 1. 422, 423, 426. P. 2. 12, 15. Gold to extract out of any Copper, 17, 18. Out of natural Vitriol, ibid. 65. b. Out of Sea-salt, 18. Out of poor Lead Oar, ibid. Out of all rude and stubborn Metallick Earths, 19. 67. Gold and Silver Marchasites, how to get more Metal from them, than by the common way of Melting, P. 1. 172. How to fix them in three hours space, so that they shall yield a double quantity of Metal to what they would have done before, 175.

Gold to make out of Silver with profit, and Gold and Silver to separate after a peculiar manner from Iron, Copper, Tin and Lead, P. 3. 46. Gold to separate from Iron or Copper by the Glass of Lead, P. 2. 40. From Regulus of Antimony without loosing the Regulus, ibid. From Copper, 43. From Arsnick, P. 1. 321. Gold, Silver, and Copper to extract from poor Oars, by Aqua Fortis or Spirit of Salt, P. 1. 360, 415, 425, 426, 427. The same may be done with the Water of Salt, or Salt-peter, acuated with the Oyl of Vitriol, ibid. How to precipitate, and reduce the extracted Metals, 416. Gold to augment by the imperfect Metals, P. 1. 178, 361, 362. Gold and Silver to separate from each other, by a cheaper way than the common, P. 2. 194. and both from Copper, 217.

Gout Pains, suddenly to ease, P. 1. 37. a. 288. a. Its Knots to dissolve, 50.

Gout to cure, 265. b. P. 2. 24. b. 58, 59. P. 3. 28. b. Many Gouty persons cured in a few years by the Golden Panacæa of Antimony, 110. b.

Gonorrhæa to cure, P. 2. 149. a.

Gravel to expell, P. 1. 37. a.

Grapes to have ripe sooner than ordinary, 183. Grapes dried, or Raisons how to recover their sweetness, as when pluckt fresh from the Vine, 284. b.

Griffin Phylosophick generated of the Lion and Eagle, 356. a. 406. b. 407. a.

Gunpowder found out by a Monk, Anno 1380, 433. a. The Authour thinketh the Monk did ill to divulge it, ibid. b. He speaks of another way to captivate Enemies without killing them, ibid.

Hair to Dye, as also Skins, Wool, Bones, with a purple or red Colour, constant and durable, P. 2. 149. a.

Hens delight in Salt, which makes them lay the more Eggs, P. 1. 169. a. They devour Sand and small Pebbles for the matter of Egg-shells, 284. a.

Quick Hedges to cause to grow up in half the usual time, 191. b.

Herbs to make grow up in a few hours space, P. 1. 200. b. P. 3. 59. a. To communicate to them the nature of any Metal, 210. a. Herbs various and unknown, to produce without Seed, 257. b. 289. a. P. 2. 49. The great errour of Galenists, in attributing the same vertues to Herbs in those Northern Climates, as were ascribed to them in the Southern, 217. a. The Herbs of cold Countries may be rendred equal in vertue to those of hot, by the Terrestrial Sun and Art, 217. b. Herbs to discover by an experiment, whether they are profitable or unprofitable in Medicine, P. 2. 23.

History of Gold made out of Sea-Salt, P. 1. 412. a. History of an Infant preserved from Corruption many years, in a certain Water, and at length turn’d into a Stone, 260. a. History of a Mountebank at Paris, kill’d by the Odour of a spirituous or volatile Poyson, P. 2. 85. a. History of a Country-man to whom a Doctor had prescribed Album Græcum, 159. a. History of Sigismund Wan, who built a Church and Hospital by Wealth obtained from separating the Gold and Silver from Tin, 201 a. P. 1. 371. b.

Hony to Ferment before the distillation of its burning Spirit, P. 1. 58. To take away its ungratefull Tast, and purge it from its hidden Impurities, so that an excellent Drink may be made of it, for small charge, serving instead of Wine, 286. a. P. 2. 56. Or a Metheglin with Spices, 57. a.

Hops to produce in plenty, P. 1. 191. b. To preserve the Hop-poles in the Earth, long from rotting, ibid.

Horns to soften, so that any Image may be printed upon them, 182.

Hovels of Grain, to keep Rats and Mice from running up the Posts, 192. a.

Iron to graduate into Gold by a Fulmen, P. 3. 71. N. B. By Sal-mirabils, P. 2. 49. To exalt it into Copper by the same, 50. All Iron contains Gold, both fixt and volatile, P. 1. 375. An eighth part of Iron changed into Gold, P. 1. 230. a. Iron to change into Gold, Silver, or Copper, by a Fulmen, 230. b. Iron to change into Copper according to Paracelsus, 240. a. 293. b. Iron Tools changed into Copper, by length of time, in Mines of Vitriol, 229. a. 234. b. Iron to separate from Copper, 326. b. Iron made as fusile and malleable as Copper, P. 1. 375. a.

Itch, or Scab, to cure, 364. b.

Jupiter and Venus beget Apollo and Diana, 401. b.

Land, poor and barren, to enrich without Dung, P. 1. 187, 189, 191, 193. b. 200. b. 405. a. 417. a. P. 2. 33. This Manure holds good twenty years, ibid. The manner of preparing this Manure of Common Salt and Lime, P. 1. 416.

Lead Oar, Course and not meltable, how to extract the Lead from it, P. 2. 18. Lead, or any Lead Oar, to reduce into Ashes, and thence to extract Gold and Silver, P. 1. 399. a. 414. P. 2. 36.

Lead easily separated from its Oar, by adding Iron in the melting, P. 1. 74. a.

Lead to amend by the graduating Extractions of coloured Flints, P. 2. 37. How to reduce the Calx of Gold precipitated from the Lead, and washed, without any loss, 38, 39. Of the nature and property of Lead, 198. It contains a sharp Sal-nitrous Spirit, 199. Lead to make hard like Iron, so that great Guns may be made of it, 199. b. The inward juice of Lead is sweeter than any Sugar, P. 1. 381. b. A white precipitate of Lead to prepare, 382. a.

N. B. Lead hath the power of dulcifying Corrosives, and thence grows so penetrant, that it will presentt run through three Crucibles one in another, P. 2. 200. a. To make it hard and white like Silver, P. 3. 89. b.

A red Stone of Saturn and Mars to prepare, with its manifold Vertues in Physick and Chyrurgery, P. 1. 382. b. It is the true Lapis Hæmatitis of the ancient Physicians, 383. a. The red Sublimate ascending in this operation, is able by Sympathy, to cure at a distance, any Flux of blood whatsoever, ibid. A white Stone to prepare of Saturn and Lune, 383.

Black Lead of Philosophers, what, P. 2. 217. b.

Leprosie, to cure, P. 1. 265. b.

Leather to make black, 180. 364. b.

Linnen Threads to make so soft, as to emulate Silk, 180.

Looking Glasses and Burning-Glasses, to make, P. 1. 79. The Metallick mixture for the same, 80. The manner of smoothing and polishing them, 81.

The Ludus of Paracelsus prepared by the Authour, with his Alcahest or secret Sal-Armoniack, for the Stone, p. 2. 180. b.

Lune to graduate into Sol by a singular Spirit, 68. b.

Lutes for the building of Furnaces, joyning of Receivers, and for broken Glasses, p. 1. 86.

Of the Lion or Lions blood, how to be prepared, and used in Medicine and other Arts, p. 2. 149. It cures the Leprosie and Pox, Ibid.

Madness and Melancholy hypocondriack, the cure, P. 1. 176.

Magistery of Pearl, Coral, &c. to prepare, 18. b. The abuse used in those Preparations, ibid. Of Egg-shells, with its vertues, P. 3. 57. a.

Magnesia is rich in a Metallick Tincture, P. 1. 353. How to prepare its Tincture with Alcohol of Wine, P. 3. 56. An Universal Medicine of it to prepare, with its use, P. 2. 150. P. 3. 33. With the Secret Fire of Philosophers, 39. b.

Magnetism, its admirable Power in attracting its like, P. 2. 29.

Magnetism of Metals, Salts, and Stones, P. 1. 342. P. 3. 40. a.

Magnet to attract a Universal Medicine or Mercury from the Air, P. 2. 137. 164, 165. a.

Another Magnet to attract the Astral, and vivifying Rays of the Sun, and to render them corporeal, palpable, and constant in the Fire, P. 1. 390.

Magnet attracting Water, its manifold uses, P. 2. 64. Magnet to attract from Gold, its Tincture, 165.

Malting, the differences, P. 1. 57. Malt, its Fermentation, in order to distill from it a burning Spirit, 58.

Mars or Iron to purifie by Saturn and Salts, 133. a. Mars and Venus to conjoyn inseparably, and their Tinging blood to prepare, P. 3. 31. b.

A Medicine to remove all Obstructions of the Bowels and Vessels, and strengthen the Stomach, to prepare, P. 2. 152. b. An Universal Medicine may be prepared in a few days for Ten shillings charge, P. 3. 58. a.

Megrim, cured by Spirit of Sal-Armoniack, P. 1. 50. a.

Medicines Universal, their excellency above particular, P. 2. 180. b.

Menstruum to extract the fixt Sulphur or tinging Anima of Metals, 21. Menstruum dissolving Copper mixt with Gold, and precipitating the Gold, 43.

Mercurius Vitæ, to prepare, P. 1. 8.

Mercury not cold, as the vulgar think, but hot and fiery, 137. b. 142.

Mercury precipitate red, to prepare, P. 1. 28. a. Yellow precipitate of Mercury, kills Lice, 29. a. Mercury abused in Physick, 28. b. Mercury to Coagulate into a hard body, 142. a. Mercury to fix with the moist fires of Salts, so as constantly to abide the fire, P. 2. 26, 27. To prepare into a Red Powder strongly purging, 28. Mercury Coagulated into a fixt white Body, 161. a. To purifie by a Fulmen, so as after it may be easily fixt, P. 3. 71. Common Mercury purified and fixt into a Red Powder in two or three days, 192. a. It enters Gold and augments it, 196. a. Common Mercury hath in it self no Tincture, P. 3. 16. How it may acquire Tincture, and by preparation become the Mercury of Philosophers, ibid. How to fix it by Animal superfluities, P. 3. 89. b.

Mercury of Antimony to prepare, either Purgative or phoretick, with its excellent use in Physick, P. 2. 161, 183.

Mercury of Saturn, and of Lune, to prepare, 127. a. P. 3. 15. They fix Common Mercury, ibid. Mercury of Saturn may be distilled into a sweet Milk, and then coagulated into a Stone, which Coagulates Argent vive, P. 2. 116. Mercury of Saturn fixed into Gold, 137.

The Mercury of Metals is the Mercury of Philosophers, P. 3. 12. a. 69. b. Divers ways of extracting it, 12, 13. P. 2. 67. per se 158. Advise to seek Mercury in Saturn, and Sulphur in Mars, rather than in Gold and Silver, P. 3. 12. a. A Tinging Mercury to prepare out of Antimony, 14. Antimony yields more Mercury than Vitriol, ibid. A Tinging Mercury to prepare out of Mars and Venus, ibid. P. 3. 72. a. Out of Jupiter, 15. Mercury to prepare out of Metals and Minerals, by the help of Tartar onely, 14, 15. The Mercury of Metals to prepare by the Salt of the World, P. 3. 73. a.

The Mercury of Philosophers to prepare by the help of Secret Sal-Armoniack, P. 2. 182. The Mercuries of Jupiter and Mars, being conjoyned, are together instantly converted into fixed Gold, ibid. A Philosophick Mercury to prepare in great quantity, without charge, P. 3. 16. The Mercury of Philosophers being set at liberty, carries with it self its own Tinging Sulphur, 12. b. How to prove whether the Mercury of Metals be well prepared or not to give a Tincture, 13. The conjunction and fixation of the Philosophick Mercury with Gold, ibid.

Of the Mercury of Wine, P. 3. 55. a. Its Preparation, P. 2. 67. Its admirable Vertues, 189. P. 3. 68. b. Experiment of turning it into a red Stone, which tinged Silver into Gold, 75. b.

Metals, how generated, P. 1. 115. b. Metallick Mines discovered by various accidents, 120. How to find them by Art, ibid. The Hazle rod fallacious, ibid. Metals and Minerals have their birth from one Common Seed, 121. a. Metalline Seed as capable of Multiplication, as the Vegetable and Animal, 363. a.

Metals, how to separate, P. 1. 70. From each other by precipitation, 325. b. N. B. 334. a. To separate the courser Metals from each other, 72. Metalline Oars, how to prove what Metal they hold, 172. Metals may be purified in two or three hours time, 357. a. Metals to amend, and concentrate by Nitre, 201.

Metals imperfect, changed into more perfect, by the help of Salts, P. 1. 177, 178. P. 2. 11. How to be slain by their Enemies, and transmuted into better, ibid. Metals fugacious and of no worth, to ripen by Common Salt and Fire, so as to yield Gold and Silver with profit, 35.

Metals, how purified, P. 2. 117. a. Their Reduction into Calxes, as Crocus Martis, Minium, Red Precipitate, &c. no true purification, ibid. How to make Metals grow up like Vegetables, before the Eye, to the length of a finger or more in the space of two or three hours, P. 1. 178. P. 2. 59. a. Metallick Tree, with its parts, P. 2. 105. b. Magnesia grows up into a blood-red Tree, P. 3. 59. a.

Metals not to be spiritualized with Corrosive Waters, by distillation, 132. a. Metals, notwithstanding, may be depurated, and made volatile by distillation, P. 2. 127. b. Metalline Spirits coagulate and fix Mercury, 153. b. Metals are so destroyed by the Fulmen of Jove, that they cannot be again reduced into Metallick Bodies by melting, but pass into Glass of divers Colours, which Glass being again reduced by Art, yields much better Metals than before, P. 1. 201. b. Metals not to be amended but by Sulphur, P. 1. 375. a. Metals to distinguish, by the colour of their Fumes, and figure of their Motion, in the fire, P. 1. 272. b. 273. a. The Metals have divers names imposed upon them by the Poets, 401. a.

Metallick Tincture to prepare, P. 1. 204. a.

A Metallick Medicament to prepare, profitable in all distempers of the Brain, P. 2. 116. What is to be held concerning the perfection of Metals, P. 1. 72.

Minerals, of their kinds and difference, P. 1. 318. How to be tried, P. 1. 69. 322. P. 2. 22. a. Whether they may be transmuted into Metals, and into what, P. 1. 77. Minerals poysonous, how to be corrected by the moist fire of Salt, and to be converted into good Medicine, P. 2. 26. Minerals after they have been extracted with Aqua Regia will still afford Salt-peter with profit, P. 2. 12.

Mines and Stones, that are poor in Silver and Copper to extract by a moist way, P. 2. 14, 15. Minerals stubborn and glassy, are subdued in the fire with fixed Salts, P. 1. 332. b.

Mice delight in Salt, P. 1. 169. a.

Money, how to improve it without putting it to Usury by a Metallick work, 194. Gold more profitable to be used in this work than Silver, 197. b.

Mountains burning, not Hell, as some think, P. 1. 118, 119.

Niter or Salt-peter, its generation, P. 1. 309, 356. Of its use and benefit, 200, 359, 409. a. It is a meer fire, whether it be in the form of a fixed Salt, or of a volatile Spirit, P. 2. 114. a. How to make its fire appear visibly in a flame, ibid. Its cold and moist fire to prepare, P. 2. b. Niter agrees with all the marks of the Philosopher’s Mercury, P. 1. 167. b.

The River Nile aboundeth with Niter, by which it enricheth the adjacent Country without Dung, 185. b. The plenty of Niter in Egypt was the cause of their transmutation of Metals, ibid. The Niter or Salt-peter of the Ancients was extracted out of Rocks and Stones, as the word Salt-peter signifieth, P. 1. 342. b. That Art is now wholly lost in Europe, ibid. Niter yet extracted out of Rocks in the East-Indies, ibid.

Niter wonderfully promoteth the growth and encrease of Corn, P. 1. 224. b. 359. b. Fixt Niter hath no equal, in promoting the growth of Vegetables, Animals, and Minerals, 199. b. It giveth a better Odour to Fruits, than Dung, P. 2. 33. Niter is capable of affording all things both for health and wealth, 407. a. Niter brought in speaking of it self, 363. b. Its use in preparing of Medicines of Vegetables and Animals, P. 2. 99.

Niter acting in three forms, viz. the Lion, Eagle, or Griffin, dissolves all things in the World, P. 1. 406. b.

Niterous Fountains in Franconia proceeding from a Mountain of Stones containing Niter, cure many diseases, 343. b.

Niter the onely Medium of making the Metals Astral, 357. a. Niter to prepare by Art of an extraordinary strength, 357. b.

The Anima or Tincture of Niter Enigmatically described, P. 2. 120. a. One drop of it is able to tinge a whole Glass of Water with a golden Colour, ibid. P. 1. 315. b. N.B. 316. a. Its Preparation is more openly taught, P. 2. 169. Its Vertues, P. 1. 388. b. P. 2. 31. How to exalt it to the highest power and purity, 31. 40. a.

Niter to prepare of Dung of divers sorts, of Leaves of Trees, &c. P. 1. 338. Out of Lime and Wood, 339. Out of rotten Wood, 409. a. Out of Rocks and Stones, 340, 374. a. Experiment to try what Stones contain most Niter, ibid. b. Difference of Stones containing Niter, and how they are to be known, P. 1. 341, 344. b.

Niter to prepare in plenty out of Common Salt and Lime, 344. b. 416. Niter or Salt-peter to make with little or no cost by its own Seed, P. 1. 317, 335, 370, 417. b. 418. By its own Root, 410. b. 413. P. 2. 40, 41.

Niter how to extract and boil up, 345. The way of augmenting the crude Lixivium before boiling, 357. b.

Niter, when purified, shoots into long smooth Crystals of a sexangular Figure, and how it is to be brought to that purity, 274. b. 275. a.

Niter to fix, and thence to prepare a fiery Liquor or Menstruum, P. 2. 98. Ten pounds of Niter may be extracted out of a hundred weight of Bones of Beasts, Birds, and Fishes, P. 1. 310. a. Niter may be made in great quantities out of the Flesh and Bones of Whales, Entrails of Stock-fish, &c. which are cast away, 313. a. Experiment of making Niter out of Bullock’s Blood, ibid. Necessary admonitions about the making of Niter or Salt-peter, ibid. 314. N.B. 315.

Oyls of Vegetables to obtain in greater quantity than by a Common Still, P. 1. 5. a. P. 2. 122. a. One general Process for the Oyls of Vegetables, shewn by distilling the Oyl of Turpentine, 123. b. Essential Oyls to exalt to a great subtilty, 119. b. Oyls fœtid, to make sweet and clear, P. 1. 6. a. Oyls warm, fetch Pitch and Rosin out of Cloth, 376. Oyls, how to be Coagulated into Balsams, 60.

Oyl of Amber to prepare, with its Vertues, P. 1. 52. Oyl of Arsnick and Orpiment, 9. 35. Oyl of Ashkeys, a sure Remedy against the Stone, P. 2. 122. a. Oyl or Butter of Antimony, 35, 36. Its external use, 8. b. Oyl of Harts-horn, 51.

Oyl of Lapis Calaminaris, with its uses, P. 1. 9. Oyl of Wine made by its help, ibid. Oyl or Liquor of Gold Corrosive, 7. a. Oyl of Lune, 51. Oyl of Mars, ibid. Oyl of Regulus Martis, 34. Its manifold vertues and uses, 34, 35. Oyl of Mastick, Frankincense and other Gums, 5. b. Oyl of Mercury, 7. Oyl of Metals and Minerals, red and sweet, 6. b.

Oyl-olive to distill, commonly called the Philosopher’s Oyl of Bricks, P. 1. 53. Its Vertues and Use, ibid. 54. Oyl of Saturn, and of Jupiter, 7. 36. Oyl of Soot, 52. Oyl of Sulphur, styled the Mercury of Philosophers, because it may easily be transmuted into a sweet fusile Stone, P. 2. 191.

Oyl of Talk, with Niter, P. 1. 33. Oyl of Tartar, 36. Oyl of Tin, it exalts Colours, 33. Oyl of Venus, 7. Oyl of Vitriol, sweet, to prepare, 21. Its Use and Dose, 22. Blood-red, with Spirit of Urine, 50. Oyl of Vitriol corrosive, to prepare, 17. Oyl of Vitriol white, and red, to Coagulate into a sweet fusile Stone, having power in the transmutation of Metals, and Gems, P. 2. 191. Oyl of Vitriol or Sulphur is the Agent of Philosophers, P. 3. 62. b.

Oyl of Zink, P. 1. 36.

Opium may be so prepared, that its very Odour will lay the outward senses asleep, P. 2. 153. b. Opium, Henbane and Tobacco to prepare into excellent Medicines, P. 3. 57. b.

Panacæa of Antimony, its preparation and general use, P. 1. 163.

Paracelsus caused humane Dung to be set before the Emperour’s Physicians, who required of him some Medicinal Experiment, P. 2. 159. b.

Paracelsus’s Abbreviation of the Process of the Ancients in preparing the Tincture of Naturalists, P. 1. 233. Projection of the said Tincture upon Metals, 234. Paracelsus with it cured the worst of diseases, 235. a. His Prophecy, 351. His Epitaph, 352. His Lion of the North is Niter, 350. a. Partnership pernicious in the Philosophick work, P. 2. 147. And trusty Servants very rare to get, ibid. Paracelsus had thirteen Servants came under the Hangman’s Lash, and but one that he thought was honest, 148. a.

Pearls to prepare into a Magistery, or white shining Powder, and to make the same of Mother of Pearl, or other Shells, P. 1. 18. b. Pearl Philosophick, to take with the Net of Saturn, 265. b. To draw it forth of Common Salt, P. 2. 5.

The Philosopher’s Stone not to be attained by the most acute Powers of humane reason, without the assistance of divine inspiration, P. 1. 185. b. Such Philosophers rare to be found, as will instruct others in their work, P. 2. 146.

The Philosophers have prepared their Tincture of several Subjects, and by divers Methods, 144, 145. a. The Authour’s opinion which way is the best, 146. b. 147. a. How a man ought to be qualified that will undertake the Philosophick work, 145. b. Pride hinders a man from knowledge, ibid.

Poyson consists in the excess of Cold, P. 2. 105. a.

Poysonous Animals and Vegetables reside and grow in cold and shady places, ibid.

Press described for extracting the juice or sap of Wood, for the making of Salt-peter, or the enriching of barren Land, P. 1. 188. How to convert the sowr juice of Wood into Salt-peter, ibid.

Printer’s Ink, to render very fair and good, 179.

Proserpine, what, P. 2. 191. a.

Purges work onely by their crudity and aversion to the stomach, P. 2. 17. a. b.

Purges of Vegetables not so safe as those of Metals, P. 1. 385. a. Purging Vegetables much corrected by Spirit of Wine, P. 2. 179. a.

Purge for strong people of Copper, P. 1. 41. a. Of Iron, for weaker, ibid. A purge prepared of Saturn, with its use and dose, 385. A purge of Lune or Silver, ibid. A purging Gold, ibid.

Putrefactions are made much sooner by Art than Nature, P. 1. 225. a.

Putrefaction of Vegetables is presently made in the stomachs of Men, 224. b.

Pythagoras’s errour concerning the Transmigration of humane Souls, is true of the Metallick, 358. a.

Quintessence of Vegetables, to prepare, p. 1. 6. b. Quintessence of all Metals and Minerals, ibid. P. 3. 58. b. How to fix them into Tinctures with Sol and Lune, ibid. Their Medicinal use, ibid. A wonderfull Quintessence of Wine, which dissolveth all things and bringeth their vertues over the helm, P. 2. 63, 64.

Rapes, Radishes, and other things to make grow far larger and fairer than usual by planting their Seeds in their Roots, P. 3. 35. b.

Ripley’s Toad, mentioned in his Dream, what, P. 2. 217. a.

Rivers afford Stones rich in Gold and Silver, 81. a.

The Salt of the Ocean (as a Universal Agent) gives nourishment to all things which grow on the Earth, P. 1. 248, 249, 255, 256. P. 3. 33.

The Sea-water abates of its saltness the nearer it is to the North, ibid. Of the Precipitation of the Salt from Sea-water, and rendring it drinkable, 284. b. 285. a. Common Salt containeth spiritual Gold, which may be rendred visible by Art, 283. a. It preserveth both the living and the dead from Corruption, ibid. It conduceth much to the fatning of Hogs, and other Beasts, ibid. Common Salt kills Vegetables, as it is, but turn’d into a Lixivial Salt, promotes Vegetation, P. 1. 89.

Common Salt, when throughly purified, always hath the shape of a Cube or Square, P. 1. 274. a. How it is to be so purified, ibid. b. Salt advanceth and conducteth the Vertues or Vices of what it is conjoyned with, whether good or evil, 262. b. Examples proving the same in Mercury and Orpiment, ibid. Salt feigned to declare its own Vertues, 254. a. 274. a.

Common Salt may be transmuted into a burning Spirit, into true Salt-peter, P. 1. 193. b. 405. a. It may in a few hours obtain the Nature of Pot-Ashes, and serve for all uses to which they are put, as for Soap-boylers, Glass-makers, &c. 406. a. Salt is able to draw out the Anima of Gold, and leave its Body of the colour of Lead, and brittle and fugacious like Antimony, 258. a. Salt is the Symbol of Eternity, 254. b. It corroborateth the Heart more than Wine, 256. b.

The fruitfull nature of Salt appears from the Multiplication of Fishes, beyond Birds and Animals, P. 1. 257. b. Salt and Fire transmute the vile Metals, into more Noble. An evident demonstration, 434. The Salt of the Microcosmick Sea, far more potent in the ripening of Metals, than the Salt of the Ocean, 396. a. The Spirit and Salt of the World being added to any dissolved Metal, and distilled, carries over the Tinging Anima of the Metal, P. 3. 18. b. Salts simple and compound, their excellency in Alchymy, 434. b. N.B.

Secret Sal-Armoniack, its description, preparation, and use, P. 2. 178. Its use in the amending of Metals, 198. It performs more than Helmont hath attributed to his Alcahest, 186. a. Divers Medicines for the Stone to prepare with it, ibid. Volatile Salt of Wine or Tartar, to prepare, P. 3. 69. a.

Secret Sal-Armoniack, of various preparations, P. 2. 209. a.

A wonderfull Sal-Armoniack to be prepared from the fæces of Tin, 202. b. It inseparably conjoyneth Gold and Silver, 203. a. N.B. It is a Magnet to draw Tinctures, 204. b. Being dissolved in Spirit of Salt, it attracts Gold or Tinctures from Metallick Solutions, and precipitates them in form of a purple or blood-red Powder, 205. a. It extracts and exalts the Colours of Vegetables and Animals, ibid. He that hath it, and knows its use, needs no Books, ibid.

A Spiritual Sal-Armoniack or Alcahest described, which can extract the Tinctures of all red Bodies, and again introduce them into white Bodies, without altering the figure of either, 209, 210. a. It maketh Gold as volatile as Spirit of Wine, in three hours space, 210. b. And again changeth it into a transparent, fixt, tinging Carbuncle, 212.

Sal-Mirabilis, its Original, P. 1. 223. Of its Name and Vertues, 224. Its Preparation, 225, 261. Of its outward Figure and Tast, 261. Enigmatical description of its Use, 254. Its use in Physick, Alchymy, and Mechanick Arts, 226, 227, 228, 262. Of its wonderfull power in the kingdom of Vegetables, 224. How it is to be prepared for that use, P. 2. 47. It restores Trees and Insects, half dead, to life, P. 1. 410. b., P. 2. 47. The use of Sal-Mirabilis in dissolving of Metals, and preparing of Medicines, P. 1. 264. P. 2. 48. Its Universal use in the emendation of Metals, P. 2. 50. How by it the imperfect Metals may be made perfect, ibid. The Author by its help hath often tinged one end of an Iron Wyer, into Copper, and the other into Gold, P. 1. 229. b.

Sal-Mirabilis to strengthen by its own Spirit, P. 1. 411. a. A graduating Spirit of Sal-Mirabilis, P. 2. 68. b. How to know if the Sal-Mirabilis be well prepared, 53. How by it any Grain or Seed may be encreased a Thousand fold, 54. How it is profitable for Vineyards, 54, 55. Divers profitable uses of it about Wines and Brandy, 55, 56.

Sal-Mirabilis turns Water, Wine, Ale, and other Liquors into hard pieces, like Ice, in a few hours space, P. 2. 44. It Coagulates all acid corrosive Spirits in like manner, ibid. It stops the head of a Fountain, ibid. Separates the phlegm from subtile Spirits, ibid. Congealeth the breath of Men into Ice, with other Operations, ibid. It betters all Wines as it were in a moment, 45. How it may benefit those who travel in Winter, or sail on the Seas, P. 2. 46. How it mends Brandy made of Corn, so as to become equal to that made of the Lees of Wine, ibid. The same by Vinegar, ibid. It amends Oyls, 47. It takes away Must or Stink from all Vessels, ibid. It preserves all kind of Fruits, Eggs, Onions, &c. a long time from corrupting, ibid. It turneth Wood into a Stone, ibid. How it dissolveth all hard Subjects, ibid.

Sal-mirabilis reduceth a Charcoal into its first matter in the space of half an hour, 48. How it renders the Vegetable Sulphur visible, ibid. Yields a Medicine but little inferiour to Aurum Potabile, ibid.

Salt of humane Dung among all Salts, onely generates putrefaction, P. 2. 159. b.

Salt-peter, see Niter.

Salt graduating Silver, to prepare, P. 1. 34. a.

Salt of Tartar to purifie by Flints, 153. b.

Salt-water takes the Salt out of saltish Flesh, or Fish, 37. b.

Of the Salt of Philosophers, its preparation, use, and efficacy in Physick and Chymistry, P. 3. 17. It transmutes all imperfect Metals into Gold, and common Stones into precious ones; but hath no ingress into common Mercury, 18. a. It draws the Tinctures from red Subjects, and leaves the body white, 19. a. Experiment of the red Salt or Stone of Philosophers drawing the Tincture from Gold, P. 3. 20. It gave to Glass such a toughness, as it might be bowed like Steel-wyer, without breaking, Ibid. The Author restored by it from two years continual Sickness, to Health, ibid.

The Secret Salt of Philosophers, (or their white Eagle) being dissolved in Common Water, renders the same able to glew Paper together, and makes inseparable Conjunctions, 31. b. 52.

The Salt of Art exalts both Sol and Lune into Tinctures, P. 3. 53. a. It both maketh fixt and volatile, ibid.

Sanguis Draconis and Salamander of the Philosophers, how produced, 28, 29. Its Inceration and Multiplication, 29. b. Sanguis Draconis to unite and fix, with Lac Virginis, P. 3. 31. a.

Satur washed to the highest Whiteness, with Common Salt, is then a Bath for Metals, P. 1. 402. a. The manner of preparing and using that Bath, 403, 404.

Seeds of Vegetables consist in a Lixivial Salt and Sulphur, P. 1. 89. b.

Silver to extract from poor Oars, by the moist way, P. 1. 425. Silver Calxes to reduce into a body without loss, ibid. P. 2. 14, 42. Silver to separate from Bismuth, and the Bismuth preserved, P. 1. 176. From old Copper, and the Copper preserved, ibid. Silver to exalt into Gold, in a few hours, 177. P. 2. 49. Silver to Transmute into Gold, P. 3. 44. b.

Silver is inwardly full of Tincture, P. 2. 144. a.

Silver, its Crystals to prepare, with their use, P. 1. 26. Its Tincture, ibid. Its green Oyl, with its use in Physick, Alchymy, and Mechanicks, 27, 391. b. The Silver Tree, 334. b.

Smiths Files, and other Tools, to make as hard as the best Steel, P. 1. 180.

Spots or Stains to take out of Cloaths, ibid.

Spiders under a year old, not poysonous, P. 2. 96. b. They will live three months without sustenance, ibid.

Spirits Terrestrial and Elementary, their great Power, P. 2. 171.

Spirits, what they are, and by what means they operate good or evil, P. 2. 23.

Spirit of Salt to distill without Retorts, with its use, P. 1. 3. 418. 283. b. Spirit of Salt, Salt-peter, or Aqua Regia to acquire easily, so that one pound of it may be made with two or three pound of Coals, and needs no rectification, 225, 374. a. Spirit of Salt serves for Kitchen uses better than Vinegar, 5, 10, 378, 379. Its great Vertues in Physick, 287. Spirit of Salt Tartarized, to prepare, 392. a. It allays Thirst byond all other remedies, and is of many good uses in Physick, ibid. Spirit of Salt, and Allom, volatile to prepare, P. 1. 22. The use of Spirit of Salt in Ships against Thirst, and the Scurvy, 284. The Spirit of Salt in Apothecaries Shops, of little worth, 283. a.

Spirit of Antimony, Tartarized, P. 1. 30. a. 41. Spirit of Corals and Sugar, red, to prepare, 53. Spirit of Salt of Tartar, and other fixed Salts, 11. Spirit of Salt of Tartar, with crude Tartar to distill, 44.

Spirit of Salt-peter, white and acid, and red and volatile, to prepare, with their use, P. 1. 23. Spirit of Niter Sulphurated, 29. a. Tartarized, 30. a.

Acid Spirit, or Vinegar to distill from all Vegetables, P. 1. 10. b. From Wood, in great quantity, 188, 189.

Spirit of Stone-Coals, P. 1. 30. b. It cures Scald Heads and all running Ulcers, ibid.

Spirit of Grape-stones, a Specifick for the Stone and Gout, 54. a. Spirit of Gun-powder, 32. Spirit of Hair, and Horns, 11. Of Man’s Hair, 52. It dissolveth Sulphur into a Milk, and may be fixt into a Ruby, ibid. Of Harts-horn, with its Vertues, 51, 52. Spirit of Honey, to prepare, 11, 52. Spirit of Sal-Armoniack, or Urine, to prepare, P. 1. 49. Its Vertues and Use, 50.

Spirits and Salts of Minerals, P. 1. 12.

Spirits of Metals and Minerals volatile, P. 1. 22. P. 2. 71. b. 162, 218. a. Spirit of Zinck, to prepare, P. 1. 23. Of the Dross of Regulus Martis, ibid. Spirit of Saturn, 36. It is a meer poyson, but of great power in Alchymy, P. 2. 164. a. Spirit of Jupiter, P. 1. 33. Spirit of Mars, with its Vertues, P. 3. 46. b. Spirit of Gold, and Silver, Tartarized, P. 1. 41. Spirit of Mercury Tartarized, ibid.

Spirit of Must, or new Wine, to prepare, P. 1. 53. Spirit of Paper, and Linnen Cloth, 11. Spirit of Silk, ibid. Spirit of Sugar, with its Oyl, 53. Spirit of Tartar, 36. Its Use, 37. Spirit and Oyl of Tartar joyned with Metals and Minerals, 38. Spirit of Vinegar, Honey, and Sugar, 11. Spirit of Sulphur, 54. Spirit of Vitriol volatile, with its vertues and use, P. 1. 17. P. 2. 237, 238. a. Sulphur of Vitriol Narcotick, use and dose, ibid.

A Spirit to be drawn from Wine (by the help of a secret Ferment) by which other Wines may be amended, P. 2. 153. b. From Tartar, by the same Ferment, 218. b. Spirit of Wine, to prepare, that will draw out the Tincture of Gold, 139. Spirit of Wine, by its flame, dulcifies all sowr and bitter things, 190. b. Spirit of Wine Alcolizate extracts the Tinctures of all things, and carries them over the Helm, is of admirable use for Physicians, and may be acquired as cheap as other good Spirit of Wine, 186. b. Spirit of Wine Alcolized with the Salt of Art, carries over the Helm the Essences of Vegetables, Animals, and Minerals, P. 3. 54, 56. a.

Springs, whether salt or sweet, their Original, P. 1. 248. b. 249. The reason why some Springs are fresh and others salt, and why some are more salt than others, P. 1. 256.

Steel or Iron to Solder without Fire or Brass, onely by a Liquor, P. 1. 180. Stone of the Reins and Bladder, the cure, P. 2. 24. b. 58, 88. b. 95. a. 102. b. 122. b. P. 3. 55.

Stone of Fire of Basil Valentine, P. 3. 65. Its great power and vertues, ibid. Stones prepared by the Author, Tinging Metals, P. 3. 37.

Sulphur, burning, is the symbol of Death, P. 1. 254. b. Sulphurs kill all Corrosives, and reduce them to a sweetness, 386. b. Vegetable Sulphurs perform it in one hours space, either in the dry or moist way, ibid. Sulphur is the Original of all Metals, P. 2. 6. b. Every Sulphur is brought to a Metallick state, by its own Agent, or Vitriolate Salt, ibid. Sulphur, its cold and moist Fire, to prepare, ibid. Sulphur to fix, by the most Fires of Salts, 27. Common Sulphur to purifie by an acid Spirit, 124. b. Lac Sulphuris to prepare, 102. a. Sulphur of Antimony, Emetick, to prepare, P. 1. 30. b. Common Sulphur to fix, in three days time, into a red tinging Stone, P. 2. 214. The power of Sulphur in Coagulating and Tinging, 161. a. Sulphur of Tartar, of admirable vertue, ibid. It makes Gold white and brittle, P. 3. 26. b.

The Excellency of Sulphur, when truly prepared, in Physick, Alchymy, and other Arts, P. 3. 2. b. Sulphur to wash and purge to a snow-like whiteness, and fix, to abide the fire, 4, 5, 6. Its use, 7. Sulphur fixed, is the Unicorn’s Horn, or true Bezoar of Philosophers, 7. b. Nothing tingeth but Sulphur, 8. a. It hath ingress into Metals, and amends them, by the help of the Salt of Metals, 9. a. Of the Element of Fire of Sulphur, and its use, 3, 6. a. Its qualifications, 61. a. Sulphur to convert into a gradatory Water, P. 3. 9. The danger of operating upon some Sulphurs to fix them, with the Authour’s advice to the Operatour, 10. a. Sulphurs in fixing, joyned with Gold and Silver, make them irreducible, but have both flux and ingress restored by the Salt of Metals, 10, 11. Sulphur may be fixt without the help of any external Fire, by the invisible Fire of Niter, 11. b. The Sulphur of Philosophers held Captive in an obscure Coal, P. 1. 190. b.

The Sun (by the Medium of the Air) is the principal Instrument of life, P. 1. 389. a. Experiments to prove the same, ibid.

Sun Celestial and Terrestrial, their harmony with Wine and Man, P. 2. 130.

Tobacco rightly prepared and administered, effecteth great Cures, P. 1. 281. a.

Tapestry, its faded Colours to restore, 181.

Tartar to extract from the Lees of Wine, 292. a. Tartar afforded by other Vegetables besides Wine, 53. b. It causeth not the Gout or Stone, ibid. Tartar to purifie after divers manners, P. 2. 69. b. Tartar truly purified, and conjoyned with Common Water, and pure Spirit of Wine, make good Wine, like the natural, 140. a.

Thrush and other sore Mouths in Children, to cure, P. 1. 287. b.

Tin to purge from its superfluous Sulphur divers ways, P. 1. 130. a. To make Tin hard and white, like Silver, 180. Tin may serve for the writing of Letters, in case of secrecy, 273. a. Tin, its nature and property, how it may be washed, so as to yield Gold and Silver on the Cupel, P. 2. 200. Tin yields its Gold and Silver to Copper, or Regulus of Antimony, 69. a. A Process to separate Gold and Silver from Tin with gain, 202. The feces which are separated, are of more worth than the Gold and Silver, 203. b. Tin is fixed by Aqua Fortis, P. 1. 323. b.

Tincture of Antimony, P. 1. 51. Tincture or Anima of Antimony, to purifie, P. 2. 158. Tincture of Arsnick and Lune, 69. a. Tincture of Corals, to prepare, 170. Tinctures to extract from Gems, and with them to tinge Silver into Gold, P. 3. 50. a. Tinctures introduced into Glass, P. 2. 171. a. Tincture of Flints, to bring it over the helm and fix it, P. 2. 215. Tincture of Gold to prepare divers ways, 165, 166, 169. Tincture of Gold and Antimony, P. 1. 78. Of Gold per se, 79. Tincture of Gold, to prepare, with the Oyl of Salt, its use and dose, 288. b. With the Liquor of Flints or Pebbles, 47.

Tincture of Gun-powder, its preparation and use, P. 1. 32, 33. Tincture of Lapis Calaminaris, it is permanent in the fire, 34. a. Tincture of Pebble-stones, to prepare, 45. Its use in Physick, ibid. b. It abides the strongest fire, 46. a. Tincture of Metals, to prepare, P. 2. 67. Tincture of Mars found, 69. a. Tinctures of Metals to bring over the helm with Proserpina, P. 3. 46, 47. And to Coagulate them into a sweet fusile Stone, 49. To fix those Tinctures, 51. a. A Tincture or Universal Medicine to prepare for humane and metallick Bodies by the help of a fiery Alcahest, P. 2. 213. Tincture or Anima of Common Sulphur, diaphoretick, to prepare, P. 1. 51. P. 2. 158. No Tincture without Sulphur, nor no Sulphur fixt, without Salt, both those are found in Vitriol, P. 1. 375. a. A true Tincture may be made by Salt and Fire, for the Melioration of Metals, 435. N.B.

Tincture of crude Tartar, P. 1. 50. Tinctures of Vegetables, to prepare, ibid. Of Sulphur, P. 3. 81. b. N.B.

Toad, Serpent, and some other poysonous Animals, are stript of their poyson, by a bare decoction, so that their flesh may safely be eaten, P. 2. 93.

Tooth-ach, eased by Spirit of Sal-Armoniack, P. 1. 50. An infallible remedy for the Tooth-ach, P. 3. 65. b.

Travellers and others who are much in the Weather, may be kept dry by Cloth dipt in a certain Varnish, P. 1. 181. Travellers to keep warm in cold weather, in Coaches or Waggons, by the help of an Artificial Fire, which may be kindled or put out at pleasure, P. 2. 114.

Trees made to grow up speedily out of Metals, by the Liquor of Sand, P. 1. 48, 178.

Vegetable Seeds contain much Volatile Salt, P. 3. 69. a. N.B.

Vegetables venomous, to correct, and convert into good Medicines, by the moist Fires of Salts, P. 2. 25. By Spirit of Niter, 101.

Vegetable Essences to prepare, 84. Their great Vertues, 85, 103, 104. Essence of Spices, 87. A Vegetable may be converted into a Metal, P. 1. 248. a. Vegetables afford a common yellow Sulphur, in all things like to the Mineral, ibid. Vegetables, their Concentration, 306. Of the different Salts of Vegetables, 308. b.

Vermin to discover by an Experiment, which are of most use in Medicine, P. 2. 23.

Vertues of things to discover by their Signature and Characters, P. 1. 270, 271.

Impotency of Venus, to help, P. 1. 266. a. P. 2. 55. b.

Vessel of Wood serving for Boyling, Distilling, &c. as well as Copper, Iron, or Tin Vessels, P. 1. 57. Vessel of Wood for Bathing and Sweating, which may be kept hot at pleasure, ibid. Their uses, in Boyling, Distilling, Bathing, Sweating, &c. ibid.

The Vine draweth an odour and savour from the Earth, beyond all other Plants, so that any savour may be communicated to it at pleasure by the skilfull, P. 2. 125. b. An Oyl of a sweet and strong odour, being put to the Roots of Vines, will cause them to bring forth Muscadel Grapes for ten years, 126. a. To cause Vines to grow in hard Rocks without Earth or Dung, P. 1. 192. a. Vines, and other Fruit-trees, to cause to bear much Fruit, 189. a.

Vinegar, the manner of making it, P. 1. 291. b. Vinegar to make of Grain, 166. b. Of Honey, 314. a. Vinegar of Wood, 188. It breaks Rocks and Stones, 192. b. Vinegar of Wine and Beer, how to distinguish them from each other, although they be of equal strength, 159. b. Vinegar to make of Wine, Beer, Metheglin, &c. by the help of Sal-mirabilis, without the heat of the Sun, P. 1. 406. a. Vinegar and Brandy to distill without fire, ibid.

Vitriol, its great Vertues, when duly prepared, both in Medicine and Alchymy, P. 1. 235, 236. Of the Species of Vitriol, and how to prove its goodness, both for Alchymy and Physick, ibid. The use of the Colcothar, and Oyl of Vitriol in Chyrurgery, 256. b. Errours and Abuses in preparing of Vitriol, 237. Of the red Oyl of Vitriol, 23. a. It cures the Scab, Scald-heads, Tetters, Ringworms, Ulcers, &c. 239. a. Of the white and green Oyl of Vitriol, ibid. Vitriol and Allom may be made out of Common Salt, P. 1. 406. a. Vitriol of Copper to prepare with Spirit of Sal-Armoniack, 50. Vitriol of Gold, to prepare, with its use, P. 2. 134. Vitriol of Lune, P. 1. 18, 51. Vitriol of Lune is the Vitriol of Philosophers, which Basilius appoints to be taken for his work, P. 2. 128. a. Vitriol of Mars and Venus to prepare, P. 1. 18. Vitriol is the Smaragdine Table of Hermes, P. 1. 411. b. Vitriol affordeth the Stone of the Wise, P. 2. 2. The preparation of its Fire, ibid. Divers ways of proving its goodness, ibid. Its use in Medicine, Alchymy, and other Arts, 3. Volatile Spirit of Vitriol, to prepare, for the extracting and correcting Opium, 111. b. History of the great power of the Sulphur of Vitriol, ibid.

Ulcers, the cure, P. 1. 21. a. 40. b. 50. b. 382, 383. Of the Mouth and Throat, 265. a.

Urine may afford great profit, P. 2. 185. b. Its fire or fiery Spirit to prepare, 8. Spirit of Urine to prepare in abundance by the help of Calx-vive, 194. b. Four, five, or six Pound of Spirit of Urine required to Coagulate one Pound of prepared Oyl of Vitriol for the Secret Sal-Armoniack, 186. a.

Warts to take away, P. 1. 288. a.

Washballs, or fine Soap to make, far exceeding that of Venice, 181.

Waters Chalybeat to make at home of the same nature and vertues as Tunbridge or the Spaw-water, 286. b.

Water to concentrate, to quench thirst, and resist diseases, 282. b.

Water to preserve from stink and corruption on Shipboard, 284. a.

Water corrupted, and muddy, made sweet and clear, 285. a.

Wax, yellow, to make white, P. 1. 179.

Wine, its vertues and vices, P. 1. 298. b. It is prejudicial to be drank by Youth, ibid. It hath a great familiarity with Man, and Gold, P. 2. 139.

New Wines being fermented with Sal-mirabilis, become fine in a months time, and have the tast and smell of Old Wines, N.B. P. 1. 405. b. Wine to make of an incredible strength by Fermentation, 406. a. The Spirit in Wine, Beer, or other Liquors, is their preserver, 159. a. Wines to preserve from fretting in Summer, 286. a. Wines grown brown or red by keeping, again made clear, 285. a. Wines poor and eager, to amend, 157, 158. To amend and strengthen small Wines in such years as the Grapes are not sufficiently ripe for want of Sun, 299. a. P. 2. 153. b. 218. b. The vertue of the Quintessence of Wine in bettering of all Wines, P. 1. 300. b. Wine, Tenacious, or roapy and corrupt, how brought to its former state and purity, P. 2. 27. Wines to preserve and amend by the Element of Fire of Sulphur_, P. 2. 3. b.

To give to French Wines the Smell, Tast, and Colour of Rhenish, and make it keep many years good, P. 1. 286. a. Rhenish Wine to change into Muscadel by a certain Herb, P. 2. 125. a. The difference of Wines, P. 1. 299. a. Spanish Wines contain no Tartar, ibid. but afford a double quantity of Spirit, to what Rhenish Wine doth, ibid. Wine to concentrate, or bring into a narrow compass, so that it may be carried from place to place with small charge, 299. b. 300. Wines may be made of the juice of Apples or Pears, having the relish of the natural, and but little inferiour to it in strength and durability, P. 1. 166. b. 181, 183. Of Wine-Lees to make Brandy, Vinegar, Tartar, and Pot-ashes, 292, 293.

Wood to preserve long from rotting, P. 1. 189. Wood, its Sap or Juice to press out, for the making of Saltpeter, and other uses, 188, 189. Wood to prepare by Sal-mirabilis, that it may long resist the Fire and Water, P. 2. 52, 53.

Womens Skins to make of a beautifull whiteness, P. 1. 181.

Womb, an excellent Medicine to prepare for it, P. 2. 117. An Instrument to convey Medicines into the Womb, with its use, 118. a.

Worms, the cure, P. 1. 21. a. 41. a. 50. b. 364. b. A certain Remedy against Worms, and the Fevers thence proceeding, P. 2. 134. b. Another of no charge, 136. a. An History of a Child that had Worms, 136. How to make Worms creep out of the Earth of their own accord, 104. a. Worms to convert into good Medicine, by the Universal Dissolvent, 97. May-worms prepared by the Alcahest or Liquour of fixt Niter, are a Remedy against the Gout and Stone, also against the Impotency of Venus, 104. b.

Of Zink, P. 1. 319.

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FINIS.

Transcriber’s Notes:

- Text enclosed by underscores is in italics (italics). - Text enclosed by equals is upright (emphasized) text within italics paragraphs (=equals=). - A table of contents has been added. - Errata have been applied. - Obvious typographical errors have been silently corrected. It is clear that there are many typesetter errors, but corrections were only made where typos were obvious or to clarify meaning, never just to modernize spelling or even to make it consistent.