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Faſciculus Chemicus: OR Chymical Collections.

EXPRESSING The Ingreſs, Progreſs, and Egreſs, of the Secret Hermetick Science, out of the choiſeſt and moſt Famous AUTHORS.

Collected and digeſted in ſuch an order, that it may prove to the advantage, not onely of the Beginners, but Proficients of this high Art, by none hither­to diſpoſed in this Method.

Whereunto is added, The Arcanum or Grand Secret of Hermetick Philoſophy.

Both made Engliſh By James Haſolle, Eſquire, Qui eſt Mercuriophilus Anglicus.

Our Magiſtry is begun and perfected, by onely one thing; namely, Mercury. Ventur. p. 26.

London, Printed by J. Fleſher for Richard Mynne, at the ſign of St. Paul in Little Britain. 1650.

[These Hiero•l•phicks vaile the Ʋigorous Beames Of an vnbounded Soule The Sorowle & Scheme's The full Interpreter: But how's conceald. Who through Aenigmaes lookes, is so Reveal'd. : woodcut frontispiece

TO ALL Ingeniouſly Elaborate STUDENTS, In the moſt Divine Myſteries OF Hermetick Learning.

I Here preſent you with a Summary Collection of the choiſeſt Flowers, growing in the Hermetick Gardens, ſorted and bound up in one compleat and lovely Poſie. A way whereby Pain­ful Inquiſitors avoid the uſual diſcou­ragements met with in a tedious wander­ing through each long Walk, or wind­ing Maze; which are the ordinary and guilful Circumſtances, wherewith envious Philoſophers have inlarged their Labors, purpoſely to puzzle or weary the moſt reſolved undertakings. 'Tis true, the manner of delivery uſed by the Ancients upon this Subject, is very far removed from the common path of Diſcourſe; yet I beleeve they were conſtrained (for the weight and majeſty of the Secret) to invent thoſe occult kinde of expreſſi­ons in Aenigmaes, Metaphors, Para­bols, and Figures.

Now amongſt the Catalogue of Au­thors that have treated of this ſacred Learning, I have chiefly obſerved four ſorts.

The firſt are ſuch whoſe wel-minded­neſs and honeſty, have cauſed them to lay down the whole Myſtery faithfully and plainly; giving you a Clew, as well as ſhewing you a Labyrinth; and they onely are to be ſtudied.

The ſecond are thoſe whoſe Magiſte­rial handling a part or branch thereof, did it rather to diſcover themſelves Ma­ſters, then with intent to inſtruct others: Theſe may be read, but they are too ſub­lime for thoſe, who ſtand in need of an Introduction.

Others there are, who out of Igno­rance or Miſtake, have delivered blinde and unbottomed Fictions, which have too much deluded and abuſed the credu­lous World: ſo that of this ſort I may ſay (not blemiſhing the honor, which ſome of them have juſtly acquired in other parts of learning,) their Works are like Pigmaleons Image, [full of exquiſite proportion, feature, delicacie, and beau­ty, but not animated with the life and ſoul of Truth;] and whileſt a man conſults with ſuch; he ſhall always doubt, whether what he reads be to the matter, or not: However the Judicious may ſmell their levity by the rankneſs of their impertinancies.

But the laſt and worſt ſort of all, are thoſe, who through Envy have ſcattered abroad their unfaithful recipies and falſe gloſſes; (taking for preſident the Devil that can ſow tares, and transform himſelf into an Angel of light) with intent to choak and obfuſcate the more evident light of the plain dealing Philoſophers: And to diſcern theſe Impoſtures, requires a Judgment able to divide a Hair.

From this variety of Writers it is, that many, otherwiſe ſtedy Mindes are toſt up and down, as from Racket to Racket; being forced to change their Thoughts, as oft as they change their Authors, and conceiving they have ſet­led right upon a Point, (juſt like tickliſh Weather-cocks,) are neceſſitated to ſhift with the next puff, (although but of an empty windy conceit:) New diſcoveries begetting new opinions, which raiſe more untoward and turbulent Doubts, then their greateſt ſtrength of Judgment can conjure down. Thus (unhappy men!) thinking themſelves ready to Anchor, a croſs guſt blows them off the ſhore; per­haps into a rougher ſea of Debate and Perplexity then before, and with greater hazard and danger of ſplitting.

I know that the truth of the proper Argent, its Preparation, and the Fire, (the three moſt important ſteps to this bleſſed Work) with the whole proceſs, is by ſome Philoſophers ſo ſincerely laid down and unfolded, that to a knowing Artiſt it is a cauſe of much wonder, why he that reads (though but ſmatter­ingly acquainted with Nature) ſhould not meet with cleer ſatisfaction: But here's the reaſon, Many are called, but few are choſen: 'Tis a Haven towards which many skilful Pilots have bent their courſe, yet few have reacht it. For as amongſt the people of the Jews, there was but one that might enter into the Holy of Holies, (and that but once a yeer,) ſo there is ſeldom more in a Nation, whom God lets into this Sanctum Sanctorum of Philoſophy; yet ſome there are. But though the number of thoſe Elect are not many, and generally the fathom of moſt mens Fancies, that attempt the ſearch of this vaſt and ſubtil Myſtery, too narrow to comprehend it, and their ſtrongeſt Reaſon too weak to pierce the depth it lies obſcured in; being indeed ſo unſearchable and ambiguous, it rather exacts the ſacred and courteous Illumi­nation of a Cherub, then the weak aſſiſt­ance of a Pen to reveal it. Yet let no Man deſpair: For ſurely there is a ſpirit in man, and the inſpiration of the Al­mighty giveth underſtanding; and though all things before us ſeem hud­led up in a deformed Chaos, yet can he place them in comlineſs and order. For many Philoſophers cloſely ſhut up, or concealed divers things, which they left the ingenious Inquirer to ſift into, or finde out; preſuming to whom God intended the diſcovery of the Wonder, he would afford Eyes that ſhould pierce through the miſt of Words, and give them a ray of light which ſhould lead them through this darkneſs: To finde out that Path which no Fowl knoweth, and which the Vultures eye hath not ſeen: For, if ſeriouſly peruſed, you ſhall finde their Books are much like Drawers, that lead to ſome choiſe and ſecret Box in a Cabinet, [one opening the way to the reſt] which if heedfully revolved, the ſatisfaction you miſs of in one Author, will be met with in another, and all per­haps may at length diſcover ſuch preg­nant and ſublime Secrets; as ſhall mani­feſt thee to be one of thoſe choſen veſſels, ordained to be informed of this Know­ledg, which ſometimes God hath hid from the wiſe and prudent, but revealed unto Babes.

Whoſoever therefore undertakes the ſearch of this abſtruſe and ſecret Learn­ing, muſt know it requires heedful and piercing Judgments, apt and cleer Fan­cies, faithful and diſtinct Conceptions: For the Philoſophers writings are not onely interwoven with moſt exquiſite cunning and ingenious artifice, but the Golden Thred of the Matter is ſo warily diſpoſed, covertly concealed, and ſo broken off and diſperſt; (they being ever fearful to afford too early light or ſatisfaction to the Readers,) that unleſs the Father of Illuminations prompt, or lend an Angels hand to guide, the beſt principled Student may be loſt in tracing its ſeveral Meanders, and fall ſhort of finding out its ſcattered ends. Be wary then in the application of words (for therein the Imagination is ſubject to many miſcarriages, being apt to twiſt and bow each Sentence to the various frame of its preſent Conceptions, and the unwary diſcoveries it firſt makes:) Eſpecially thoſe words which appear to lie moſt naked; for where the Philoſo­phers ſeem to ſpeak plaineſt, there they have written nothing at all; or elſe in ſuch ordinary expreſſions, have wrapt up ſome ſenſe, highly myſterious: Generally fitting their diſcourſe with Words, that like the Delphian Sword will cut both ways, or reach to a larger extenſion or latitude, then ſome Conceptions can ſtretch them too; intending and ayming at things beyond, (and ſometimes below) what we ſuppoſe thoſe bare expreſſions diſcover.

In fine, they have ſet before us a task for Explanation, other then is uſed in our ordinary beaten track of Diſcourſe: which he that will well underſtand, muſt firſt be maſter of the language of Na­ture, having run through the diſcourage­ments of the tedious progreſs, and la­borious difficulty of joyning her Letters, and ſpelling her Syllables.

Tis true, the dignity of this infallible Myſtery lies open to many hard Cen­ſures, and profane Scandals, ſo well known, I need not mention them; but that thereby I ſhall endevour to remove, and purge this pure and heroick Science (al­moſt generally contemptible) from the droſs, and corruption of an Impoſture.

Commonly we ſhall finde them moſt traduce it as falſe and deceitful, who (having the repute of Schollers) pre­tend to have ſpent much time and in­duſtry in the ſearch thereof; and becauſe it is dreſt in ſuch variety of flouriſh and figurative Speeches, that their ſhallow underſtandings cannot eaſily pierce into it; (their wilde unhappy Fancies like ſo many Tailors ſhops ful of various ſhreds of Conceits, making up out of ſuch changeable colours at beſt but a Fools Coat:) They profeſs all the diſcoveries thereof to be meer Chimeraes, and it ſelf a ſtudied Fable. But the Egyptians might as well deny light in the Land of Goſhen, becauſe themſelves lived in dark­neſs, or we, if either of the Luminaries ſuffer defect to our view, conclude that the Eclipſe is Ʋniverſal.

If theſe (otherwiſe well accompliſht) Men, would but conſider how many occult, ſpecifick, incomprehenſible, and inexplicable qualities there lies dormant and obſcured in Nature, of which no abſolute or true account can be ren­dered by themſelves: As the concate­nation of Spirits, their working with­out the Body, the Weapon Salve, the Sympathetical Powder, the Vertues of the Loadſtone, the wonderful and never to be enough admired Secrets of Magnetick Philoſophy, and Natural Magick: As alſo what Art it ſelf is able to perform, by the power of Mathematical concluſions, in Geometry, Numbers, both myſterious and vulgar, Perſpective Opticks, &c. What famous and accurate Works, induſtrious Artiſts have furniſhed theſe latter Ages with, and by Weights, Wheels, Springs or Strings, have imitated lively Motion, as Regiomantanus his Eagle, and Fly, Drebler's perpetual Motion, the Spring in a Watch, and ſuch like Self-Movers, (Things that ſeem to carry with them­ſelves (like living Creatures) the princi­ples of their own Motions, and unallied to any outward Object, except onely to ſet them going:) The Arts of Navi­gation, Printing, and making of Gun­powder (which for the honor of our Countryman Roger Bacon, I the rather mention, who lived above a hundred yeers before we heard of its original from the German Monk, and certainly knew its whole Compoſition; but that his pious Thoughts (finding it might prove ſo ſwift and deviliſh a deſtruction to Men, Cities, Caſtles, &c.) would not ſuffer him to reveal the way of making it, though he plainly diſcovered its Na­ture, force, and horrible execution; (as appears in the ſixt Chapter of his learned Epiſtles De Secretis operibus Artis & Naturae.) In a word, what marvellous concluſions, Art (making uſe of Nature for an Inſtrument) can perform, without the help of ſo low and inferior aſſiſtants as Characters, Charms, or Spells, (and yet theſe have their ſeveral powers, if judiciouſly and warily diſpoſed and handled;) inſomuch, that no man that underſtands the ſafe and honeſt power of Art and Nature, can juſtly aſperſe their Legitimate Children, as though they were the off-ſpring (or indeed had any relation) to Diabolical Arts. From which few particulars, I might infer many other wonders poſſible to be wrought, which yet to appearance or probability, are beyond the power of accompliſhment: and where the vari­ous productions of Nature, Art, or both, have given the levity and infidelity of many mens Judgments, the lie; whoſe prejudicate thoughts would never beleeve a thing could be done, till they found (beyond evaſion or denial) it was done. I ſay, if ſuch men would but ſeriouſly conſider theſe and the like miraculous effects, they might be of force ſufficient to perſwade the moſt doubtful amongſt them, that Art with the help of Nature, may arrive at ſuch perfection, to work Wonders, as far beyond theſe, as theſe would be beyond their apprehenſions, had they never heard of them before; nay to beleeve, there is nothing incredible either in divine or humane things: and yet they never become ſo happy Fa­vorites as to be made privy to the myſte­ries of this Cunning.

Another Error theſe curious Brains run into, is, That they look beyond Na­ture, and often deſpiſe the Path for the Plainneſs thereof, ſuppoſing it too vulgar to conduct them to ſuch rare and intri­cate Wonders; whereas they conſider not, that Nature in all her productions, works plainly, eaſily, and without in­forcement. Briefly, ſuch ought to ſuſpect as falſe, all things that appear not fea­ſable, without it excel in ſubtilty, or be rackt upon the Tenter: And this is the Rock, againſt which divers ſuffer ſhipwrack, apprehending they ought to place the materials of this glorious and magnificent building, in more remote and ſtrange things, then really it is.

Some again calumniate and ſcanda­lize this ſerious and divine work, as a fictitious thing, and they are ſuch, whoſe eaſie confidence (forgetting the cautiona­ry Items of the Philoſophers) beleeve all true they once finde Written: And when after tedious and chargeable Chy­mical operations, (the expreſſions of the Philoſophers ſeeming to look that way) they finde no reality in the Ex­periments anſwerable to their expectati­ons; but all prove as defective in their production, as the birth of Ericthonius was imperfect; then in a diſcontented humor (perhaps having been cheated to boot) ruine (with their good opinion of the thing) all they have before under­taken. But it is no wonder if they be at much expence, that make uſe of many things: What need is there of ſo vain a uſe of many Glaſſes, ſo much blowing of the Coals, ſuch conſumption of Fire, and other impertinent and expenſive preparations: When the Philoſophers tell us, One Glaſs, one Furnace, one Fire, (and that an immaterial one, not to be found in the Furnace of the Chymiſts,) is ſufficient to perfect the work; which whoſoever attempts, and cannot firſt fancy the Complement thereof to be gone through without charge, (at leaſt very little or inconſiderable) let them leave off, and deſiſt; leſt the conſumption of their wealth leave their hearts as cold, as the drudging in a falſe Fire hath made their faces pale.

Others there are that clamor, and cry out againſt this guiltleſs Learning, whoſe covetous deſires have made them ruſh upon the practiſe ſo far, that they are forced to retreat by weeping croſs. It is the common Fate of the Covetous to meet with a Cheat, and the ſmooth ſtories of a Quack do oftentimes ſet ſo delightful and eager edg upon their griping deſires, (which doubtleſs a Knaviſh genius may cunningly carry on) that the confiding Miſer ſhall never diſtruſt him, till he be ſet to rake among the Aſhes for his wealthy return. And as unskilful men cannot uſe too much warineſs, if they be to deal with any that pretends to teach the proceſs of this Myſtery; ſo they cannot take too much good adviſe to avoid their illuſi­ons. By way of Caution therefore, be­ware of thoſe mercenary pretenders, that (boaſting much of their abilities) offer to diſcover you any of thoſe Secrets, upon condition you give them ſuch or ſuch a ſum of money; for by this tinkling ſound you ſhall judg them counterfeit metal. Never was this Holy Myſtery communicated to ſo wicked a man, as ever would or durſt make ſale of it; or indeed do ſuch men ſtand in need. They want not Money, or are neceſſitated to condition for a Trifle, that poſſeſs ſo great and unexhauſtible a treaſure; for length of days is in her right hand, and in her left hand, riches and ho­nor. Therefore who hath this, hath all: it incircling within it ſelf, all temporal feli­city, health of body, and all good fortune.

Next, truſt not thoſe that proſtitute their skill; theſe are the Waſps that creep into the Hive of Hermes: ſuch Vagrants doubtleſs are empty and unfraught, and have more uſe of what they may skrew out of you, then you can make benefit of what may be gained from them. It is a Jewel of that price and eſtimation, that they who finde themſelves once bleſt with its poſſeſſion, entertain it as Lot did his Angels; who would rather deliver up his onely daughters, [his dear and neareſt comforts] then expoſe ſuch choiſe Gueſts into the hands of wicked men; not daring to make the Secret common, leſt they become breakers of the Cele­ſtial Seals; much more to betray it into untruſty hands, for any gain or benefit.

But beſides theſe, the generality of the World are nurſt up in a belief, there is no ſuch thing: Firſt, becauſe they never heard of any that publikely profeſt it, or by viſible operations manifeſted its truth in any age. Secondly, in regard they as ſeldom found any Man, that (by his Condition or Converſation) made evident ſhew to the World, that he was poſſeſſor of ſuch a wealthy Science: Many of the Profeſſors commonly living miſerably poor, who though they boaſt what vaſt Treaſures they can com­mand, yet ſcarce are ſeen to have a penny in their purſe, or a whole Rag to their backs.

To the firſt, I anſwer, That there are divers things which peculiarly grow within the bowels of the Earth, and ſeem as buried to us, becauſe they neither bud forth or grow up; and withal, there be­ing ſo few Adepted Prieſts in the World, it is no wonder, the Ceremonies of ſo di­vine a Miracle, ſhould be both ſeldom and privately celebrated.

To the ſecond, That there is, that maketh himſelf rich, and hath nothing; and that maketh himſelf poor, having great riches. For on whomſoever God out of his eſpecial grace, is pleaſed to beſtow this Bleſſing, he firſt fits them for a moſt vertuous life, to make them the more capable and worthy of it; and being ſo qualified, they ſtraightway lay aſide ambitious thoughts, and take up a retiredneſs; they dwell within their Root, and never care for flouriſhing upon the Stage of the World: The conſideration of this Magiſtery being theirs, does more fill their Mindes, then all the Trea­ſures of the Indies, were they entailed upon them, (it being not to be valued, becauſe it is the ſummity and perfection of all Terreſtrial Sciences;) nor indeed need ſuch regard the airy and empty glory of Magnifying-Fame, that can command an abſolute Content in all things. Nay, ſome loſe their vain glory ſo far, as none ſhall ſcarce ever hear them mention it; counting nothing more ad­vantageous, then to conceal what they enjoy. For, as it is a Secret, of the high­eſt nature and concernment; ſo God will not ſuffer it to be revealed to any, but thoſe that can tell how to conceal a Secret; and if we rightly weigh this, that the poſſeſſion of the thing takes from the poſſeſſors, the root of all evil, [Covetouſneſs;] how then can any cor­rupt or ſiniſter thoughts grow up in them?

It is alſo worthy conſideration, how many eminent dangers, troubles, fears, and inconveniences, the very ſuſpition of having the Stone, hath intitled ſome Men to; and how many ſeveral ways their lives have been attempted, by powerful and wicked men; becauſe they concealed the Myſtery from them. But let the reward of thoſe who would forcibly ſtrip this Secret from any breſt, be like that of the Sodomites, which would have Lot deliver them his An­gels, [Blindneſs in the eyes of their underſtandings,] to waſte out their time in ſeeking the Door that lets in to this knowledg, but never finde it.

Furthermore, this Learning is not re­vealed by any Maſter, but under the moſt weighty Ties and Obligations of an Oath; and that by long tryal and ex­perience of a mans fidelity, vertue, judg­ment, diſcretion, faithfulneſs, ſecreſie, de­ſires, inclinations, and converſation; to ſift and try whether he be capable and deſerving; for the neereſt Relations (unleſs exactly qualified with merit) cannot obtain this knowledg from them: Every Childe cannot be an Heir, nor e­very boſom Friend an Executor. And this ſtrict care is taken, leſt the Learner ſhould miſapply his Talent, by ſerving the Ambition of evil men, or ſupporting wicked and unjuſt Intereſts; to domi­neer with violence and oppreſſion, per­haps to the trampling under foot the general Peace: For doubtleſs a ſevere account will be exacted by God at the Teachers hand, if the Learner ſhould miſ­govern or abuſe this ſo great a Grace.

It is ſaid, Wiſdom which findes out Knowledg and Counſel, dwells with Prudence. A Conſcientious breſt muſt keep it moſt religiouſly inviolable, if once obtained: Stability and Conſtancy muſt be reſolved on by the undertaker, ever flying that inconſtant humor, which ſometimes leads men on, with too greedy an appetite, and a while after withdraws and cools. Such fickle and wavering Diſpoſitions ſhould leave off betimes, leſt they meet with thoſe freſh conceipts, that ſhall winde and turn their Fancies ſo many ſeveral ways, that at length like Pentheus (diſtracted with irreſolution) they can ſetle no where; and how apt ſuch inconſtant Seekers are for this Work, their imperfect productions will bear them witneſs.

Another needful Caution may be given, and that proverbially: Haſte makes waſte. This miſchievous Evil is commonly forwarded by an over-cove­tous deſire; and this is that grand enemy to the Work, which often proves the ruine of all. He muſt therefore perſe­vere in his undertakings, and patiently contemplate on Natures ſlow and lei­ſurely progreſs in the bringing forth of her beſt things. It is not a Matter that is throughly apprehended at firſt, upon a ſlight or ſuperficial view: The Philoſo­phers that raiſed this Fabrick, did it by many degrees, and it is by their ſteps we muſt make our Aſcenſion to thoſe high Wonders. Do not then preſume, (though your underſtanding be able to build a Structure) that it is ſtrongly or exactly compiled; unleſs you finde it raiſed from a ground that is ſincerely plain and natural, managed and ſquared by the ſtrict Rules of Art. And con­ſidering that your Errors may prove fundamental, (for whoſoever miſſes his way at the entrance, ſhall build upon ſo unſound a Foundation, as allows of no emendations, but a new beginning:) You can never uſe too much Caution in your Courſe, or be over ſedulous in the guidance of your underſtanding. It is wiſdom to anatomize and diſſect every apprehenſion clearly, and examine what the operations of the Minde have effect­ed; and in what manner the Senſes con­vey them unto you: And as you walk along, heedfully to obſerve, where the principal Thred is broken off, and then ſearch about where it is likely to be met with again; for doubtleſs the ends there­of are poſſible to be found out, if heed­fullyraced. However, if yet what you apprehend does not ſo exactly hit the mark; return to the ſtudy of Nature, there dwell, and look round to diſcover the beſt Way; caſt about again for a new Scent, and leave no path unſearched, nor no buſh unbeaten; for though you readily finde not the real Truth, yet peradventure you may meet with ſuch ſatisfaction, as will quiet your Reaſon, and make you take pleaſure in the ſearch. And he that once begins to love Wiſdom for its own ſake, ſhall ſooner be ac­quainted with her, then he that courts her for any ſiniſter or by reſpect: where­fore in this ſenſe may be taken that of our Saviour, He that hath much, ſhall receive more; but he that hath little, ſhall be taken away, even that which he hath. Eliſha obtained the ſight of the Horſes and Chariots of Fire, that car­ried Elias up into Heaven; but it was not till he had deſired, that a double por­tion of his ſpirit might reſt upon him, And Eliſha's ſervant ſaw the Mountains full of Horſes and Chariots of Fire; but not till his Maſter had prayed to the Lord to open his eyes: If thy Thoughts are devout, honeſt, and pure, perhaps God may at one time or other, lay open to thy Underſtanding, ſomewhat that will truly and faithfully lead thee to the Knowledg of this Myſtery. Solomons ſlothful man that fears the Lyon in the way, muſt not venture into theſe Streets of Wonders; where are Remoraes that will puzzle or abate the moſt forward and ſevere Inquiries, and quench the thirſt and deſire of fartheſt ſearch. In our progreſs, the higher we go, the more ſhall we better our proſpect; it is not a level or a flat, that can afford us the benefit of diſcovery to a Knowledg, and Learning ſo remote.

Aſtrologers well know the ſecret Chambers of the South, and that there are Stars that have influence under the depreſſion of the South Pole, though not viſible in our Hemiſphere. As there­fore in Filtration, we muſt lay the drawing ſide of the Filter, as low or lower, then the ſuperficies of Water, from whence it draws, elſe it hath not power to bring up any thing; ſo we muſt ſearch as deep as the ancients Fountain, ere we ſhall be able to draw any water out of their Wells; which if once obtained, the time for operation is beſt known by a fit Election wherein the Rules of Aſtrology are to be conſulted with; in which Science, the Practiſers of this Art ought to be well read for the ſeveral uſes, that continually and neceſ­ſarily muſt be made thereof.

I profeſs, for my ſelf, it is a ſatisfying Contentment, that I can finde ſome pro­bable grounds for the poſſibility of ſuch an Enterpriſe; it is no more incredible to me, that from plain and ſimple prin­ciples, it may be exalted to ſuch an height, even beyond perfection, then to ſee the ſtrings of Inſtruments, (framed and compoſed of ſo baſe, and neglected things, as the Guts of Cats) ſhould be able (through degrees of refining,) to afford ſuch ſweet, mellow, and admira­ble Muſick. Nor is it a mean degree of happineſs, I conceive my ſelf ſeated in, that in ſo great a depth of Myſtery, I am inabled to diſcover ſome little Light, though but glimmering and imperfect: If I enjoy no more but onely to live in the Womb of ſuch Knowledg, or if with a dim reflex (from this Rock of Fleſh) I ſee no more then the back parts of this Divine Science, though the glory hath paſſed by to the Ancients before; it will contribute much to the quieting of my ſolicitous, and waking Inqui­ries.

We are not a little beholding to the induſtry of our Anceſtors, for collect­ing into Books this Elemented Water falling from Heaven, as into ſo many ſeveral Veſſels or Ciſterns; and there reſerving it for our times and uſe; which elſe would have ſoaked away, and in­ſenſibly loſt it ſelf in the Earth of Obli­vion. But as to the freeing us from the toyl and diſcouragement of a tedious and irregular ſearch, (many Philoſophers pointing but at one part of the Myſtery, in the whole bundle of their Treatiſes;) we are eternally obliged to our Author, for ſo highly befriending us with theſe learned Collections, of the onely few and pertinent Things, from the reſt of their large and unneceſſary Diſcourſes, (and that from their writings who were unqueſtionably bleſt with the knowledg of this Divine Myſtery,) even as a skil­ful Chymiſt, who by Spagyrical opera­tions, ſeparates the groſs and earthy from the more fine and pure, and out of a large Maſs, extracts onely the Spirit. And though it is not to be denied, that the Philoſophers left many Lights be­hinde them, yet is it as true they left them incloſed in dark lanthorns, and us to ſearch them out in corners: But here our Author hath brought them out of that obſcurity, and placed them before us in a branched Candleſtick, whereby we may view them all at once, and where like a full Conſort of Inſtruments each ſounds his part to make the har­mony compleat; ſo that it will evident­ly appear to the Judicious and Learned, that theſe Collections were not raſhly, or with ſlight choice, ſnatcht or ſtript from the whole bluk of Authors; but with a wary and heedful Judgment, culled out and ſelectly choſen; and what the Ancients delivered ſcattered, and con­fuſed, is by his elaborate pains diſpoſed in ſo advantageous a Method, that we are much the neerer to finde out the right path by the order wherein he hath ranked their ſayings: yet not ſo, that the whole Proceſs lies juſt in that Methodical Chain, as ſeems linked together by each Paragraph; but that the ſame is here and there intermixt, and irregularly pur­ſued; ſometimes the beginning being diſpoſed in the middle, the middle in the end, &c. And beſides, part of the Phi­loſophers ſentences may (and muſt) as well be referred to other Chapters, and under other Heads; and left for the in­duſtrious and painful Contemplator to ſet and joyn together. His Expoſitions in the Corollaries are very remarkable, rendering him a man of a moſt piercing Intellect and ſingular Judgment, and letting in much light to the dark phraſes of the Philoſophers; ſo that indeed they ſhew rather the effects of Experience, then Contemplation. In a word, The work is like the Sun, which though it ſeems little, yet it is all light.

For the Author himſelf, I muſt not be ſilent in what I have learned, though this Work render him ſufficiently famous, eſpecially being reported to me, to be a Gentleman, Noble, ingenious, and de­ſerving. He was Son to that excellent Phyſitian, Doctor John Dee, (whoſe fame ſurvives by his many learned and precious Works, but chiefly celebrated amongſt us, for that his incomparable Mathematical Preface to Euclids Ele­ments) and chief Phyſitian to the Emperor of Ruſſia, being made choice of, and recommended by King James, to the ſaid Emperor, upon his requeſt, to ſend him over one of his Phyſitians. In this imployment, he continued four­teen yeers, being all that time Munifi­cently entertained, as his merits and abilities well deſerved. Upon his return into England, he brought moſt ample Teſtimonies of his own worth, and Emperial Commendations to his late Majeſty; and ſince retired to Norwich, where he now lives, And may he yet live the full poſſeſſor of that honor due to his Eminent parts.

Touching the Tranſlation, I have as faithfully performed it, and given it as plain a Verſion, as the dignity of the Subject will allow; the better to fit it to their Underſtandings, who have wanted the aſſiſtance of being bred Scholars, and yet perhaps are deſigned to be in­formed of this wonderful Secret. Ne­vertheleſs, I thought fit to retain the Subtilty of the Myſtery, though the words ſpeak Engliſh; whereto the con­ſtant Students may but with labor reach, and that to whet their appetites, not that the lazy Vulgar ſhould pluck with eaſe, leſt they deſpiſe or abuſe. It is no deſparagement to the Subject that it ap­pears in an Engliſh dreſs, no more then it was when habited in Greek, Latin, Arabick, &c. among the ancient Gre­cians, Romans, and Arabians, for to each of them it was their vulgar Tongue: And had not thoſe Nations, to whom Learning (in her progreſs through the world) came, taken the pains of Tranſlation, and ſo communi­cated to their own Countries the benefit of ſeveral Faculties; we had yet lived in much ignorance of Divinity, Philo­ſophy, Phyſick, Hiſtory, and all other Arts; for it was by the help of Tranſ­lation they all roſe to their ſeveral heights. I preſume to hope you will pardon the want of that Elegancy and Richneſs, which will ſtay behinde with Originals, as their proper and peculiar Ornaments and Graces; and accept of that homely Habit a Tranſlation muſt be content to wear: For ſaving the pains whereof to future times, if ſome gene­ral Forms and Characters were invented (agreeing as neer to the natural quality, and conception of the Thing they are to ſignifie, as might be;) that (to men of all Languages) ſhould univerſally ex­preſs, whatſoever we are to deliver by writing; it would be a welcome benefit to Mankinde, and much ſweeten the Curſe of Babels Confuſion, ſave a great expence of Time taken up in Tranſla­tion, and the Ʋndertakers merit extra­ordinary encouragement.

Nor will this unity in Character ſeem impoſſible, if we conſider there is in all men one firſt principle of Reaſon, one common interior Intelligence, and that originally there was but one Lan­guage. Nay, it will appear leſs difficult, if we look back upon thoſe ſteps already laid to our hands; for we may draw ſome helps from the Egyptian Hiero­glyphick Symbols, Muſical Notes, Stenography, Algebra, &c. Beſides, we ſee there are certain Characters for the Planets, Signes, Aſpects, Metals, Minerals, Weights, &c. all which have the power of Letters, and run cur­rant in the Ʋnderſtanding of every Language, and continue as Reliques and Remains of the more Sacred and Secret Learning of the Ancients, whoſe intentions and words, were not expreſſed by the Compoſition of Syllables or Let­ters; but by Forms, Figures, and Characters.

To preſent this invention as more feiſable, we may conſider that the uſe­ful radical words, if numbred, would not ſwell beyond our Memories fathom, ſpecially if well ordered and digeſted by the judicious direction of an able and general Linguiſt; and ſuch a one that rightly underſtands the firſt and true im­preſſions; which Nature hath ſtamped upon the things they would have ſigni­fied by the Form. Our miſery now is, we ſpend a great part of our beſt and moſt precious time in learning one Lan­guage, to underſtand a little Matter, (and in how many Tongues is it neceſſa­ry to be perfect, before a man can be generally knowing?) whereas, if this in­vention were but compleated, Arts would arrive at a high perfection in a little ſpace, and we might reckon upon more time, in the ſhort account and mea­ſure of our days, to be imployed in a ſubſtantial ſtudy of Matter.

But I muſt retire; and confeſs I have extreamly tranſgreſt the limits of a Pre­face; which (if it bore exact proporti­on to the Matter enſuing) ſhould be more brief and compendious: And yet I intended to deliver herewith ſome ſhort account of the firſt and true Matter, with the proceſs of the whole Work; but I ſhall leave you to the Collections enſuing, for preſent ſatisfaction, and if encouraged by your acceptance of this, may one day beſtow my own Medita­tions upon a particular Diſcourſe: In the mean time. I charge all thoſe that ſhall reap any benefit by this Tranſlation, under the ſecret and ſevere Curſe of God, That they beſtow upon it the Auguſt reverence due to ſuch a Secret, by con­cealing it to themſelves, and making uſe of it onely to the Glory of our Great Creator.

That being the principal aym of this Work, and of all others ſtamped with the Signature of James Haſolle.


AFter I had writ this Preface, and committed it to the Preſs, I happi­ly met with the following Arcanum, and perceiving it to ſuit ſo punctually with theſe Chymical Collections, for the ſoli­dity, likeneſs, and bravery of the Matter and Form, and to confirm ſome of thoſe Directions, Cautions, and Admoniti­ons I had laid down in the Prolegomena; and withal, finding it a piece of very Eminent Learning and Regard, I ad­ventured to tranſlate it likewiſe, and perſwaded the Printer to joyn them into one Book, which I hope will not diſlike the Reader, nor overcharge the Buyer: And though in the Tranſlation thereof, I have uſed the ſame ſolemnity and re­ſervation, as in the former, and ſuch as befits ſo venerable and tranſcendent a Secret: Yet I hope, that thoſe who (fa­vored with a propitious Birth) ſearch into the Sacred Remains of Ancient Learning, admire the rare and diſguiſed effects of Nature, and through their Piety and Honeſty, become worthy of it, may finde Ariadnes thred to conduct them through the deluſive windings of this intricate Labyrinth.

James Haſolle.


ALthough (accord­ing to Ariſtotle) Muſick be rank­ed in the num­ber of Sciences: yet we read how K. Philip taunt­ed his Son Alexander, when he found him Harmoniouſly ſinging, in theſe words; Alexander, art not thou aſhamed to ſing ſo finely? By which words he accounts it diſhonorable for a Noble Man to uſe that Art publikely; but rather when he is at leiſure: Privately, either to refreſh his Spirits, or if there be any diſpute concerning Phyſick, that it ſhould be temper­ed with all Harmonical ſweetneſs, and proportion. In like manner it is (to our grief be it ſpoken) with the Art of Chymiſtry, whileſt it is ſo much defamed, diſ­paraged, and brought into diſ­grace, by the fraudulent dealings of Impoſtors, as that whoſoever profeſſes it, ſhall ſtill be ſtigmatized with Publike Reproach.

Nevertheleſs very many, yea, too many there are to be found at this day, (profeſſing I know not what ſhadow, of this Divine Art) who ingroſs unto themſelves, as it were the whole World, to its Deſtruction, [Braſs, Iron, or other Metal,] not to convert the ſame into Gold, but are found at length to cheat with it for Gold, to the great grief of many: Orphans mourn, by reaſon of ſuch Knaves, Widows weep, Husbands lament, Wives bewail their miſery. This Man deſireth his Lands, that his Houſe, another his Rents taken from him. And amongſt theſe al­ſo (which is the more to be won­dred at) we have known very many inſtructed in every Acade­mical Science; becauſe of whom (being ſtruck no leſs with Admi­ration then Fear,) I begun to be ſomething diſcouraged, and by the example of their vain Expence, gave over any further ſcrutiny in this Golden Science.

But the remembrance of my Infancy in this Study, wherein for ſeven yeers together I had been an eye witneſs of the Truth thereof, I ſpent many laborious days, and tedious nights, until that accord­ing to the advice of Count Ber­nard, I had for ſome yeers read, and more accurately peruſed the moſt ſelect and approved Au­thors; the which (although at firſt I ſuppoſed they had differed amongſt themſelves, as if what this ſayes, another denyes, what here is raiſed, there is ruined, yet) at length I found (by Gods aſſiſt­ance,) that they agreed Hermeti­cally and Harmonically, in one Way, and one Truth; by which means I diſcovered the one ſort true Philoſophers, the other falſe Chymiſts, and at length, called to minde the memorable ſaying of Daſtin the Philoſopher: That it ſufficeth not to be Learned, unleſs in the very thing from whence the Queſtion ariſeth. So I found men, (otherwiſe Learned) unlearned in this Art; amongſt which I knew a Biſhop, (whoſe fame in Chymi­ſtry was celebrated of many, whom I viſited, after I had ſeen a little Chymical Tract, writ with his own hand:) And when I took him laboring in our Common Gold, whence he ſtudied to Ex­tract Vitriol, (which he held his onely Secret) I left him; for that I ſaw he had neither before him the proper Matter, nor the manner of Working, according to the Doctrine of Philoſophers; and that I knew he had many Coal-rakers, and Brokers of Receipts, as well in England, as in Germany, and Bohemia: But truly I found not one Man for Thirty yeers to­gether, that wrought upon the proper Matter, and conſequently not any who deſerved the name of a Philoſopher. And for my own part, if more may not be granted me, then a far off to be­hold the Holy Land, I ſhall ad­mire whatſoever the Great and Omnipotent God, is pleaſed out of his infinite Mercy, to grant me; yet in the interim, whilſt (for delight ſake) I was conver­ſant (by the favor of Hortulanus) in the Philoſophical Roſary, I pickt out ſome no leſs pleaſant then wholſome Flowers, which I have made up into a Faſciculus, for the Eaſe and Benefit of Young Stu­dents, in this Art (whilſt in read­ing and peruſing, they were wont to conſume ſome yeers, before that they learned rightly how to handle, or in handling to com­pound:) The which (if not too boldly) I dedicate to you the Lo­vers of this Truth, and have ac­counted it worthy of publike view. Deign therefore (ye inge­nious Men,) that this my Faſcicu­lus, howſoever collected by my Labor, yet by your Authority and Favor, to be preſented a more Illuſtrious Work: whence (by Gods Favor and Permiſſion) they may be able to pick out what is daily ſo much deſired, and ſought for, by multitudes.

What in obſervance, Faith, and all Duty, and in memory of your Merits, may in any wiſe be per­formed by me, to your praiſe and honor: the ſame I moſt freely, and dutifully promiſe, and vow ſhall be performed. Farewel moſt Famous Men, and may ye not diſ­dain to cheriſh me with your Pa­tronage.

Yours moſt devoted ARTHUR DEE. C. M. Archiatros Anglus.


EVen as Reaſon and Experience, are juſt­ly called the Hands of Phyſitians; with­out which, neither Health [the Treaſure of Life] can be preſerved; nor Sickneſs [the Herauld of Death] expelled: And that Phyſick it ſelf remaineth Lame and Defective: So, in this Philo­ſophical Work, Nature and Art ought ſo lovingly to embrace each other, as that Art may not require what Na­ture denies, nor Nature deny what may be perfected by Art. For Na­ture aſſenting, ſhe demeans her ſelf obediently to every Artiſt, whileſt by their Induſtry ſhe is helped, not hin­dred. Of whoſe Steps, Progreſs, Motion, and Condition, whoſoever is ignorant, let him not preſume to attempt this Work, (of it ſelf Ab­ſtruſe, and otherwiſe wonderfully ſhadowed over by Philoſophers, with infinite Clouds:) For nothing An­ſwers his Expectation, who either knows not, or ſtrives to compel Na­ture. For that ſhe (as learnedly Raymund) will not be enforced, or ſtraitned. But he that covets after Fame, by the Honor of the Art, or to reach the Summity thereof; let him firſt obſerve, and obſequiouſly follow Nature Naturalizing, Propa­gating, Multiplying, and being the Miſtreſs and Guide, muſt reſemble Art in what ſhe is able: which al­though in divers things it be a Cor­rectrix, and help of Nature, whilſt it cleanſeth her from all Errors and Defilements, and being hindred in Motion, is holpen by it; yet is it im­poſsible ſhe ſhould be imitated in all things.

For, as in this Divine Work (not undeſervedly ſo called, inaſmuch as it is affirmed of all Philoſophers, that never any Man of himſelf, without Divine Inſpiration, could compre­hend, or underſtand it, though otherwiſe he appeared a moſt Learned Philoſopher:) So, in all other Com­pound Bodies, in the firſt Mixture, or Compoſition of Elements (that I may conceal the Occult cauſe of Mo­tion and Conjunction) the weight and proportion of every Element, are utterly unknown. That Secret of Secrets, beſtowed by God upon Na­ture in the Beginning, ſhe ſtill re­tains in her own Power, and ſhall ſo, until the end of the World: Per­haps, leſt Mortal Men (if it had been made known to them) elated by the inſolence and pride of Devils, ſhould preſume to Create, which is proper to God onely; who by the un­ſpeakable Power of his Word, hath endued Nature (as his Miniſter) with the Generation, Propagation, and Multiplication of all things. For when he inſpired in things Created, the Generation of the World (ſaying, Encreaſe and Multiply;) he gave alſo a certain Springing or Budding, [that is, Greenneſs, or Strength,] whereby all things mul­tiply themſelves (whence ſome more profoundly contemplating, ſaid, That all things were green; whereas to be green, may be ſaid to encreaſe, and grow up together,) and that Greenneſs they called Nature. There­fore it is not without cauſe, that the prime Philoſophers do ſo ſeek after, and ſacrifice to Nature: when with­out her help, Art (in this knowledg) performs nothing. Nor any wonder, if the moſt Learned Engliſh Monk, [Roger Bacon,] writ of the won­derful Power of Nature, and the marvellous Secrets in Art. Nor doth Parmenides leſs admire the Power of Nature, [in theſe words, O that Heavenly Nature, over­ruling, and excelling the Natures of Truth, and cauſing them to rejoyce. This is that ſpecial and Spiritual Nature, to whom God gave a Power, above the violence of Fire; and therefore let us mag­nifie it, ſeeing that nothing is more Pretious!]

Therefore (Friendly Reader) I recommend to thee, and the Sons of Art, this Lady of Honor, without which we attain not, (or perfect any thing in) this Art; that ſo it may be your work, and chief ſtudy to ob­tain her Friendſhip, ſo, as when an occaſion ſerves, ye may be found Judges, not Jugglers of Nature and Art.

For which cauſe I have writ this little Tract; [viz. My Faſciculus Chemicus;] wherein I have given you the more abſtruſe Secrets of Na­ture, choſen, culled, compacted, and digeſted in no ordinary manner, as being a renowned Speculum, whoſe refulgent, and reflecting Beams make known, the unknown Secrets of Nature; taking original from the Chaos, proceeding to the Separati­on of Light from Darkneſs; and by the Degree of Perfection (Art hand­ling it) the Foot-path is manifeſted, and chalked out; whereby Nature is at laſt brought to more Perfection. Which Book indeed, although per­haps it may be looked upon, by many, as a thing of no value, becauſe it conſiſts (for the moſt part) of the ſayings of Philoſophers, digeſted onely in order, (yet is it no eaſie buſi­neſs, when as David Lagneus wit­neſſes of himſelf, in his Epiſtle to his Harmonious Chymiſtry, whilſt he was Counſellor and Phyſitian to the moſt Chriſtian King, That he ſweat with continual Labor, for twenty two yeers, until he had compoſed (it may be) ſuch another little Tract.) As touching the Me­thod of this Work, it contains ten ſmall Chapters, and every Chapter follows the Order of the Work: whence alſo a Myſtery is revealed, which for matter of diſſembling, or concealing things, was never before ſet forth in this manner: Other mehaving ever put the Beginning••the End, and the End at the Begin­ing, in ſuch ſort (as witneſſes Dy­nyſius) that it was impoſſible (thDivine Counſel ſo diſpoſing it) to finde all things orderly writ. SomChapters alſo are noted, not onelwith Titles (ſcarce hitherto heard ofbut rare Things, [even the Secretof the Art laid open,] which (very many affirm) ought not topubliſhed. But in the end of everChapter, I have briefly comprized and expounded the extracted Mar­row thereof. Otherwiſe (as Senioſaith) If I did not expound ſomthing out of them, my Book ſhould be the ſame, with the Book of thoſe Wiſe men, and my words theirs; and, as if I had taken their words, and uſed them for my own, which were both unworthy, and a diſgrace to him that ſhould do ſo.

But the Authors I have pro­duced, whoſoever hath read them, will not deny, but that they are the Choiceſt, the moſt Acute, and Ap­proved; and that the things ſelect­ed and culled from their Writings, are ſuch onely, as muſt neceſſarily be known; That ſo Art may be made known in things requiſite, and the frivolous omitted, by which many have been ſeduced from the way of Truth, whileſt onely it behooves the Intelligent Reader, to diſtinguiſh Truth from Falſhood. For the Truth is not otherwiſe hid in their Wri­tings, then Wheat amongſt the Chaff, the which with Labor and Toil I have found out, and here preſented, (Vnmasked and Naked) to the Stu­dious Readers, for the Publike good; Hoping, that this my Labor will not onely be uſeful to the younger Profici­ents; but even grateful to the Learn­ed themſelves; And which I deſire you may all of you, fairly, and freely accept of. Farewel.


ARTHUR DEE Doctor of Phyſick, His Chymicall Collections.

CHAP. I. Naturall Matter, what it is, and from whence.

IN truth the matter ofPetrus Bonus. which the Stone is made, is onely one; nor can this neigh­bouring Faculty bee found in any other thing. And it is that which is moſt like to Gold, it is alſo that of which it is begot­ten; and it is Argent Vive, alone, pure, without the commixtion of any other thing, and it is obſcured with infinite names, and the man­ner of operating is onely one, but2 it is diverſly varied by the Philoſo­phers, therefore no wonder if the Art be difficult, and the Artiſts greatly erre. Nevertheleſſe Art begets Medicine from the ſame, or altogether the like principles, as Nature begets metalls. Petrus Bo­nus, page 120.

The Vive Argent is compoun­dedArnoldus. with Citrine Sulphur, ſo that they are changed and become the ſame in one maſſe Lucide Red, weighty, of which two kindes are ſufficient for the compoſition of the Elixir. He therefore that de­ſires to ſearch into the ſecrets of this Art, it is fit he know the firſt matter of Metalls, leſt he loſe his labour. Arnoldus lib. de Alchimia, pag. 1.

Art willing to follow NaturePetrus Bonus. inquires out her end, and findes theſe principles congealed by Na­ture into this middle Nature, and not impure; and endevours to di­geſt3 and purifie ſuch a Matter with the heat of Fire, that from thence ſhe might draw the form of Gold, with which all imperfect metals are turned into Gold, in as much as they are ordained by nature to this end, Petrus Bonus p. 105.

We ſay that the whole is butLullius. one thing, which is varied into the number of three, by its operations, and in varying by one decoction is one thing of one ſingle power, and after this paſſing by degrees to in­formation, by another digeſtion it will be another thing, which we call Argent Vive, Earth, Water, and Ferment, Gumm and our ſe­cond Salſature, bitter and ſharp, which by its Compound virtue and propriety got by the ſecond dige­ſtion, doth looſe the whole body, and after by another digeſtion hath a greater force. And ſo thou maiſt underſtand that in our Ma­giſteriall there are three proper4 Earths, three Waters, and three proper Ferments; three proper Gumms, three Salſatures, three Argent Vives Congealing, as in our Practiſe is manifeſt. Lullii The­orica p. 109.

Such a Matter muſt be choſenTaulada­nus. in which is Argent Vive, pure, clean, clear, white, and red, and not brought to perfection, but equally and proportionably mixt by a due meane, with ſuch a ſulphur, and congealed into a ſolid Maſſe, that by our diſcretion and prudence, and our artificiall Fire, we may attain its inmoſt purity, that after the perfection of the work it may be a Thouſand Thouſand times ſtron­ger then ſimple bodies digeſted by naturall heat. Tauladanus pag. 314.

If we had Sulphur and Mercury from that matter upon the Earth,Lullius. of which Gold and Silver are made under the Earth, from them we could eaſily make Gold and Sil­ver,5 with the propriety of their own nature. Therefore there is no­thing farther requiſite, but that we finde what is neareſt to it, of its own nature. Mercury in all Ele­mented ſubſtances is one and the ſame; which Mercury is indeed naturall heat, which produceth as well Vegetables as Minerals, al­though diverſly according to the command of Nature. And ſo our Mercury never is viſible, but intel­ligible only, and ſo it is manifeſt, that it is in every thing and every place, hence common to all things. Lullii Codicillus pag. 131.

In our Stone, there are the Sun,Flamelius. and the Moon vive, and they can generate other Suns and other Moons; other Gold and Silver, to theſe, are dead. Flamelii Anno­tationes, pag. 138.

The Philoſophers Stone is foundRoſ. Philoſ. created by nature and our Mercu­ry, viz. the matter in which the6 Philoſophers Mercury is contai­ned, is that whjch nature hath a lit­tle wrought and framed in a Me­tallick form, but yet left imperfect. Roſ. Philoſ. pag. 231.

I ſaw a red Toad drinking theRipleus. juyce of Grapes even till his Bow­els were burſt. Riplei Somnium.

Art following Nature will notVogel. uſe Argent vive alone, nor Sulphur alone, nor Argent vive and Sul­phur together; but the ſame Mat­ter mixt and compounded of the ſame Principles, which Naturhath prepared for Art, like a care­full Mother for her Daughter. Anhath conjoyned them from the beginning of the generation of Metals not otherwiſe, as in Milk, Butter, Cheeſe, and Whay. But afterwards Art ſeparates and ſequeſter it, and again joyns and digeſts ibeing purified by the additionoutward heat only: Nature operting from within, untill that ouward7 Sulphur be divided from the Argent vive. Vogelius pag. 105.

Think with thy ſelf wheretoBaſilius Val. thou wouldſt labour to bring our Stone, then ſhalt thou know, it flows from no other then a certain Metallick Radix; from whence al­ſo Metalls themſelves are ordained by the Creator. Baſilius Valenti­nus page 15.

When I ſpeak of Mercuriall wa­ter,Clangor Buc. doe not underſtand Crude Mercury, but the Philoſophers Mercury of a Red ſubſtance, drawn from Mineralls, having the matter in themſelves, from Sulphur and Mercury, and that Argent vive and Sulphur are one thing, and proceed from one thing, therefore whiten the Leton, viz. Braſſe with Mercury, becauſe Leton is of the Sun and Moon, a compound Ci­trine imperfect body, which when thou haſt whitened &c. Clangor Buccinae pag. 503. 470.


The Philoſophers Gold andDunſtan. Silver, are two principall Tin­ctures, red and white, buried in one & the ſame body, which Tinctures can never naturally come to their perfect complement, yet they are ſeparable from accidentall droſſe, and earthly lutoſity, and after­wards by their proper qualities in their pure Earths the tinctures red and white are found commixtable, and the moſt fit Ferments for them, ſo that they may in a man­ner be ſaid to want no other thing. Of this very Body the matter of the Stone, three things are chiefly ſpoken, viz. The green Lion, Aſſa foetida, and white Fume; but this is inferred by the Philoſophers from the Compound, that they might anſwer the fooliſh according to their own folly, and deceive them by the divers multiplicity of names. But doe thou always un­derſtand one thing to be really in­tended,9 although accidentally three things may be ſo called. For the green Lyon, Aſſa foetida, and white Fume, are altogether attri­buted to one and the ſame ſubject, and are always coucht in one and the ſame ſubject, untill by Art made manifeſt. By the green Ly­on, all Philoſophers whatſoever underſtood, green Gold, multipli­cable, ſpermatick, and not yet per­fected by Nature; having power to reduce Bodies into their firſt mat­ter, and to fix volatile and ſpiritu­all things, and therefore not unfitly called a Lyon. By Aſſa foetida, we underſtand a certain unſavory O­dor, exhaled from the unclean bo­dy in the firſt operation, which may in all things be likened to ſtinking Aſſa foetida. The reaſon why it is called white Fume is this: In the firſt diſtillation, before the Red Tincture aſcends, there ariſes a ſmoak truly white, whereby the10 receiver is darkned or filled with a certain milky ſhadow, whence it receives the name of Virgins milk. Therefore where ever thou findeſt a ſubſtance endowed with theſe three properties, know that it is the matter of the Philoſophers Stone. Dunſtan. pa. 3.

Therefore let us take a matterClangor Buccinae. which will be Gold, and which by the mediation of our skill is brought into a true ferment. Clan­gor. pag. 510.

The matter of Metalls is a cer­tainRoſarius Philoſ. ſmoaky ſubſtance, and it is the firſt matter of Metalls, containing in it ſelf an unctuous or oyly moi­ſture, from which ſubſtance the Artiſt ſeparates the Philoſophi­call humidity, which is fit for the work, which will be as clear as a water drop, in which is coucht the metallick Quinteſſence, and that is placable Metall, and therefore hath in it a meane of Joyning Tinctures11 together, becauſe it hath the na­ture of Sulphur, and Argent vive. Roſar. Phil. p. 278.

The thing whoſe head is Red,Daſtin. feet White, and eyes Black, is the whole Myſtery, Daſtin. viſio. p. 2.

Know that our Leton is Red,Morin. but not for our uſe, untill it bee made White. Morienus p. 38.

When thou wouldſt have Mine­rallLullius. Elements, take not of the firſt, nor laſt, becauſe the firſt are too much ſimple, but the laſt, too groſſe. When thou art hungry, take Bread, not Meal; when thou wouldſt make Bread, take Meal, not the Ear. Lullius Theori. p. 34.

There is a pure Matter, whichEximedes. is the Matter of Gold, containing in it ſelf, the heat which gives in­creaſe, and hath a power to increaſe and multiply in its kinde, as all o­ther things. Eximedes, p. 45.

In our imperfect Metall, are theArnold. Sun and Moon, in virtue and neer12 power, becauſe if they were not in the Compound, neither the Sun nor Moon could thence be made. Arnold. Epiſt. pag. 491.

Mercury is in all ElementedLullius. Subſtances, one and the ſame; which Mercury is indeed the na­turall heat which produces as well Minerals as Vegetables, although diverſly according to the precept of Nature; and ſo our Mercury is not viſible but intelligible; and it is manifeſt, that it is in every thing and place, and common to all. Lul­lii Codic. fol. 134. Repelat. 6.


Vogelius, Treveſanus, with di­vers other Philoſophers adviſe, firſt ſeriouſly to conſider in what point Authors moſt agree; for in it they affirm, the onely and ſingle truth is involved: To me therefore, medita­ting this from the moſt ſelect Au­thors,13 recited with their Harmony, both in the Subſtance, Form, and Colour, and in all neceſſary Circum­ſtances and Accidents, was diſcove­red (by Divine aſsiſtance) the Sub­ject of all wonder (as Cornelius A­grippa rightly cals it) in open and naked words. It is therefore gene­rally agreed, and of all confeſſed, That there is one vive or volatile Argent, retaining a certain Vegeta­bility, while it is yet in motion, not brought to maturity, or the determi­nate term of naturall digeſtion in the Mines. And the ſame is immatu­rate Argent vive (not that Mature of the vulgar) which is next to Me­tall in poſsibility; and therefore of ſome is called Immature Metall. Ac­cording to Arnold, Riplie, Dun­ſtan, Morien, and Clangor Bucci­nae; it is cloathed with a Red co­lour, offered or brought to us by Na­ture; but if it be not by the Artiſt taken from its Radix in a due time,14 viz. before it come to ſuch maturity, as to contain one grain of Malleable Metall, it will be unfit for our pur­poſe. Seek therefore the Philoſophick Embryon in its due place, and ma­ture immaturity, and you ſhall know (as Roſarius ſaith) our Stone is found created of Nature; which truly is to be underſtood of the matter of the Stone compounded by Nature, and formed into a Metallick form, but gi­ven to Art imperfect, that by de­grees it might be brought beyond the degree of perfection.

CHAP. II. The Preparation: or the firſt work, or work of the Winter.

THis is the Preparation, becauſeSenior. there are blinde men, and they have erred a long time, while they were ignorant that this Stone was15 prepared with this preparation. Se­nior, p. 31.

If the firſt work proceed not,Daſtin. how is the ſecond attained to? Becauſe, if no diviſion be made, there is no conjunction. Daſtini Speculum, pag. 56.

We muſt begin with the ſepa­rationArnold. of the Elements, from the Red earth, as of the pure from the impure. Arnoldus in Hortulanum, pag. 9.

Thou muſt diligently conſider,Pandolph. how this diſſolution may be made, and certainly know, that it is not done, but by the water of Mercu­ry; and know, that every body is diſſolved with the ſpirit, with which it is mixt, and without doubt is made ſpirituall. Pandol­phus in Turba, pag. 16.

Son of Truth, underſtand, thatLullius. we in the firſt operation of our work, doe purge and prepare mat­ter for the creation of its Sulphur;16 which being prepared, by and by in the ſecond preparation, wee compound and create medicine, which how great virtue it hath, will be manifeſt. Therefore firſt thou muſt create its Sulphur, be­cauſe without that, thou canſt not make the compleat Elixir. And when thou haſt created Sulphur, then begin the Philoſophick work; but ever conſider, that the nature and propriety which is in the very ſpirit, may not be combuſt in its preparation by the power of the fire. Becauſe then the ſpirit cannot whiten, nor joyn it ſelf with the Earth: Therefore it often happens, that they who think to make water of life, make water of death, by reaſon of combuſtion. Lullii Aper­torium, p. 2.

The Veſſels ſo diſpoſed, a moſtAnoldus. ſubtill ſmoke will ariſe in the A­lembick, and the ſame will be tur­ned into a clear water, having the17 nature of theſe ſpecies, whereof the Stone is generated: which Water deſcends by the Noſe of the Alem­bick. Arnoldus in Comment. Hor­tulani. p. 16.

The Phlegm wherein our Sul­phur,Lullius. which is called Gold, is de­cocted, is that in which Air is in­cluded: for our Phlegm is a mid­dle ſubſtance; and the firſt water of Mercury, wherein the principle of the Stone is; viz. its diſſoluti­on; nor doth it enter with it, but as it were wetting the parts of things, not generating or increa­ſing. Lullii Teſtam. pag. 1.

It is meet thou prepare the Mat­ter,Lullius. till it be fit to receive our Mer­cury, which we call glorious Mer­cury; and the manner is, That thou take a proportion of the ſaid Earth, and put upon it the fourth part of the ſaid imperfect Menſtru­um, wherein is ſuch a Mercury, and ſet it in a Balneo for the ſpace of ſix18 days, and diſtill it, and ſo continue untill the Earth be diſpoſed to imbrace a Soul; which will not be done at the firſt or ſecond time; therefore put it again and again in the Balneo for the ſpace of ſix days, in a Glaſſe very well ſealed; after that open the veſſell, and ſetting the Alembick on again, with a moſt gentle fire diſtill the humidity; and again pour on more of its Menſtruum, which hath its ſeed in it, and digeſt it as aforeſaid, and ſo continue untill the Earth be diſpoſed to entertain its ſoul. Son, it is to be obſerved, when it ſhall drink up and retain four parts more of its weight, that if thou put a lit­tle upon a heated plate of Gold or Silver, it will all flie up into ſmoke: then is the Earth pregnant and pre­pared, which ought to be ſubli­med. Lul. Teſt. pag. 15.

Firſt, all the ſuperfluous and cor­rupt humidity in the eſſence ofRoſar. Phi­loſoph.19 thoſe things, and alſo the ſubtill and burning ſuperfluity muſt be elevated with a proportionable Fire, and that by Calcining. Then the totall ſubſtance remaining cor­rupt in the Calx of theſe Bodies of the burning ſuperfluous humidity and blackneſſe, is to be corroded with the aforeſaid Corroſives, a­cute or acerb, untill the Calx bee made white or red. Roſar. Philoſ. pag. 345.

Our Mercury is made of perfectScala. bodies, and not imperfect, that is, with the ſecond Water, after they have been duly calcin'd by the firſt. Scala, pag. 128.

It behoveth thee to extract oneArtepheus. living or vive incombuſtible Wa­ter, and then congeal it with the perfect body of the Sun, which e­ven there is diſſolved into nature, and a white congealed ſubſtance, as if it were Cream, and would come all white. Nevertheleſſe, firſt this20 Sun in his putrefaction and reſolu­tion in this Water in the beginning loſes his light; is obſcured and waxeth black; at length he will e­levate himſelf above the Water, & by little and little, a white colour will ſwim above him, and ſo the perfect body of the Sun receives life, and in ſuch a Water is inlive­ned, inſpired, increaſed and multi­plied in his ſpecie, as other things: Therefore our Water is a Fountain fair, pleaſant and clear, prepared onely for the King and Queen, whom it very well knows, and they it, for it attracts them to it ſelf, and they remain two or three days to waſh themſelves in that Fountain, viz. ſome moneths; and theſe it makes to grow young, and renders them very beautifull.

Theſe three things mutually follow, viz. Humidity, Putridity, and Blackneſſe; from whence the glaſſie houſe may be poſited, and21 ſubtilly ſited, untill the moiſt Mat­ter included, by little and little became putrid and black, for the putrefaction begins together with the ſolution, but the putrefaction is not yet compleat, untill the whole Matter be diſſolved into water. Artephus pag. 9.

One of the contraries exceedingDaſtin. deſtroies the reſt, whence the Earth is made Water, when the watry qualities overcome it, and on the contrary, this Water muſt draw forth three things, viz. a Spirit, a Body, and a Soule, whence this Water is threefold in Na­ture, which hath in it ſelf Water, Fire, and Earth. We divide the diſſolved Stone in the Elements, and waſh it particularly, that it it might be more ſubtilized, and the better purified, and that at pleaſure the Complexion might be more firmly compoſed, but we diſtill it very often, as the Water22 and Air are clean without dregs, and light without filth, pure with­out contraries, for then they waſh more eaſily, touch more plentiful­ly, and work more nobly. For Art (as Ariſtotle ſaith) in like manner throws off all ſuperfluities from its work as Nature doth. For Fire extracts that which exiſts in the interiours of things, and feeds on the ſulphurity of them, ſubtilizing and rarifying at pleaſure. And therefore we diſtill them, that we might ſweetly draw out their filth. But we doe it ſweetly and with inhumation, leſt the exceſſive Fire conſume the ſought for ſub­tilties. Whence in every diſtillati­on obſerve this ſign, that univer­ſally there be candour and purity in it, and whatſoever drops forth unmixt, put apart, becauſe the work is corrupt if thou doe other­wiſe. Therefore we ſo much diſtill it, untill it ſend forth no dregges,23 unleſſe happily white ones, and this we iterate ſeven times, that in their ſimple purity they might tranſcend the orders of the ſeven Planets. For it is meet they be moſt pure and clean, which by their purity ſhould cleanſe and perfect other things. And according to the quantity of diſtillation they will be clear, and according to the plu­rality of clearneſs, they will cleanſe and touch other things. Whence it ought to be diſtilled ſeven times; what is more is evil, becauſe as di­minution hinders, ſo augmentation corrupts.

In the fourth diſtillation fol­lows the Lavement, that its every Element might be rectified ſeve­rally, whence we diſtill the Water and Aire ſeven times by them­ſelves. But thou ſhalt diſtill all things with moiſture, becauſe dri­neſſe corrupts the work with com­buſtion: And the Philoſophers24 adviſe that every diſtillation be al­ways made ſeven days with inhu­mation, meaning that inhumation be made ſeven days between every diſtillation. Daſtini ſpec. pag. 96.

It behoveth thee to exerciſe theRoſar. Arnold. ſeparation of the Elements as much as thou art able, to waſh off the Water and Air by diſtillations, and to burn up the Earth by Cal­cination, untill there remain not any thing of the Soul in the Body, unleſſe what may not be perceived in the operation, the ſign of which will be, when nothing ſhall be evaporated from the Body, if a little of it be put upon a heated plate. Roſar. Arnold. pag. 423.

As an Infant exhauſts all airyMaſſa Solis & Lunae. vapours in nine moneths, and the menſtruum turned into a milky form: ſo in nine moneths the firſt work is performed, viz. the ſe­cond whiteneſſe, becauſe the whole is coagulated: Nevertheleſſe the25 work is finiſhed about ſix moneths according to the Experience of the Author, but according to Balgus**Pag. 19. in Turba in an hundred and ninety days. Maſſa Solis & Lunae. pag. 275.

Let not the water be ſuffered to ſtand when it is fit for operation, becauſe it receives its Curd into the bottome, crudled or coagula­ted by the cold of the Aire, and congealing drieth; which hapned to one of my Companions, who for the ſpace of a year found it ſo, but it was not diſtilled. Maſſa So­lis & Lunae. pag. 274.

No ſolution ought to be madeRoſar. Philoſoph. without Blood, proper or appro­priate, viz. the Water of Mercu­ry, which is called the Water of the Dragon, and that Water ought to be made by an Alembick with­out the addition of any other thing. Roſar. Philoſ. p. 223.

The whole courſe of the workRoymundus Lullius.26 endures for the ſpace of two years, whence the Stone is of one year, and the Elixir of another to every new Artiſt who never made it, but to every good and expert Artiſt who is ſubtile, one year and three moneths are accounted ſufficient, For by what it is corrupted, in like manner it is generated. Lul. Theo. p. 76.

Accommodate well the Fire inVentura. the furnace, and ſee that the whole Matter be diſſolved into Water, then rule it with a gentle Fire, un­till the greater part be turned into black duſt. Becauſe when our Stone is in our veſſell, and our Matter feels our Sun, it will pre­ſently be reſolved into Water. Ven­tura p. 129.

Putrefaction is made with aRoſarius Philoſ. moſt gentle Fire, ſo that nothing may aſcend, becauſe if any thing ſhould aſcend, there would be made a ſeparation of parts, which27 ought not to be, untill the Maſcu­line and Feminine are perfectly joyned. Roſar. Philoſ. pag. 261.

The encompaſſing frigidity ofDaſtin. the Aire, the binding ſolidity of the Earth, the diſſolving heat of the Fire, the impetuoſity and reſt­leſſe motion of the Water, and exceeding quantity of Multitude doe hinder Putrefaction (as Ariſto­tle ſaith.)

But the calidity of the Air, the ſubtility of Matter, the gentle­neſſe of the Fire, the ſtability of Reſt, the equality of Compounds, the gravity of Patience, the matu­rity of Time, do neceſſarily induce and haſten Putrefaction; yet ſo, that the Air be tempered, what is thick ſubtilized, the Fire modera­ted, Reſt preſerved, Proportion adequated, Patience ſtrengthened, and the time expected until Nature proceeding naturally ſhall have compleated her owne worke. 28Daſtin ſpec. pag. 184.

Our Water muſt be divided intoScala. two parts, whereof in one part the Body is congealed, viz. with ſe­ven Imbibitions and Congelati­ons, but in the other part it putre­fies and melts, that the fiery Water aboveſaid might be caſt forth. Scala Philoſ. pa. 151.

If the work in its managing be deduced to the finall red ſtate, by corruption before the due term of whiteneſſe (which it may not be) thou haſt erred; then for a reme­dy take away the redneſſe with freſh white Water, by imbibition and inhumation. Idem.

There are three Humidities, theLullius. firſt is Water, the ſecond is Aire, (the mean between Water and Oil) the third is Oil it ſelf. The Water is diſtilled to the likeneſſe or ſign of perfect whiteneſſe, which is tranſparent ſplendour, and the ſhining clearneſſe of cryſtall; and29 he that attains to this Token hath the Philoſophers Mercury, diſſol­ving all Bodies, chiefly of the Sun and Moon, becauſe of the vicinity or nearneſſe of Nature. Lul. Co­dic. p. 119.

In our whole Magiſteriall thereLullius. are three principall Spirits neceſ­ſary, which without the conſum­mation of their reſolution cannot be manifeſted, and they are other­wiſe called three Argent vives, and for Argent vive underſtand the Water in which the Tincture is carried. Raymund. Theor. p. 122. 24.

If you will hear me, I will trulyRipleus. ſhew what is that Mercury chiefly profitable: know therefore that there are three Mercuries which are the Keys of Science whom Raymund cals his Menſtrua, with­out which nothing is done rightly, but two of thoſe Mercuries are ſuperficiall, the third Eſſentiall, of the Sun and Moon, perfect Bodies30 when we firſt Calcine them natu­rally, but no unclean Body is in­gredienced except one, which is commonly called of the Philoſo­phers, The green Lion, which is the mean of joyning Tinctures. With the ſecond Mercury, which is vegetable Humidity, both the Principall, Materiall, and Formall bodies ought to be reſolved, other­wiſe they are of little moment. And with the third, which is Hu­midity, very permanent and in­combuſtible, the unctuous Tree of Hermes is burnt into Aſhes. Ri­pley pa. 25.

Sons of Wiſdome, there areIncertus. three ſolutions, the firſt is of a crude Body, the ſecond is of a Phi­loſophicall Earth, the third we put in Augmentation. The Virgin is Mercury, becauſe it never propa­gated a body in the Womb of the Earth, and yet it generates the Stone for us, by reſolving the Hea­ven,31 that is, it opens the Gold, and bringeth forth a Soul. Incertus de Chemia. pa. 6.

Metals are reduced to the firſtVentura. Matter, when they are driven back, to that firſt ſimplicity, which their Elements had in their firſt Compoſition, in which there were Spirits and Vapours by nature perfectible to the form of the Compound. Vent. pa. 12.

By Argent vive is underſtoodLudus Pu­erorum. the humidity of that unction, which is the radicall humidity of our Stone. Ludus Puerorum pag. 174.

The Preparation of this Spirit, is its ſubtilation, which is perfor­medVogel. by many diſtillations, untill it hath gotten cryſtalline ſplendour and clearneſſe. Vogel. p. 148.

Keep the rectified Water apart,Ariſtotle. becauſe that is the Mercury of the Philoſophers, the water of Life waſhing the Leton. Ariſtotle pag. 366.


The whole labour and tediouſ­neſſeLull. com­pendium. is in this, viz. the ſeparation of the Elements and Sulphur. Air cannot be divided from Metals, unleſſe by the twentieth, twenty ſecond, or thirtieth diſtillation. And the Fire may be divided from the Earth at the eleventh diſtilla­tion, and as many diſtillations as there are, ſo many putrefactions and reiterations of Water and Air together, to wit, of our Menſtruall water, and every putrefaction re­quireth eight days, or ſix continu­ed, ſo that the diviſion of the Ele­ments, dures the ſpace of an year, but we have compleated it in ſeven moneths. Lull. compend. pa. 281.

The Alchymiſts have ſaid that the Stone is compounded of two Waters, viz. of one which makes the volatile Stone, and the other which fixes and hardens it. Idem.

Between every Calcination ofAvicenna. the Earth, pour on water mode­rately,33 to wit, not much nor little; becauſe if much, there's made a ſea of perturbation, if little, it will be burnt up into aſhes. But ſweetly, not haſtily, from eight days to eight days, by watering, decocting, and calcining the Earth, till it hath imbibed its Water; therefore when the Earth ſhall not be white, bray it together with its Water, iterate and calcine it, becauſe Aroc and Fire doe waſh the Earth, and take away its obſcurity from it; for its preparation is always with Wa­ter, and as the fitneſſe of the Wa­ter ſhall be, ſo alſo ſhall be the clearneſſe of the Earth, and by how much the more the Earth ſhall be white, &c. Avicenna pag. 420, 421.

He which knows not to extractScala. more things out of one, is igno­rant alſo to compound one thing of more. Our ſeparation is a ſepa­ration of a watry or moiſt vapour34 or phlegme in Balneis, a levigation of rarity, a production of princi­ples. Scala. p. 134.

Imbibe Calx or Body often­times,Geber. that thence it may be ſub­limed, and yet more purified then before, becauſe the Calx aſcends upwards very difficultly or not at all, unleſſe holpen by the Spirit. Geber. lib. ſummae perfectionis pag. 573.

The Veſſell being fitly placed inVentura. the Furnace, the Fire underneath muſt be continued, then the Va­pour of the Matter will aſcend up­wards into the Alembick moſt ſubtilly, and the ſame will be tur­ned into ſerene bright and cleare Water, having the form of a water drop, and the Nature of all the ſpecies of which it is generated, and it deſcends again by the Crows beak, that is, the Neck of the veſſell of the Alembick; and this Water, becauſe it is ſubtile,35 doth enter the Body, and extract firſt the Soule, afterwards it diſ­ſolves all that is left, and turns it into Water. Moreover know that all things which are ſublimed are ſublimed two ways, ſome by themſelves, and ſome with others; but our Mercury ſince it is a Spi­rit, is ſublimed by it ſelf, but our Earth, ſince it is the Calx of the Body, is not ſublimed, unleſſe ve­ry well incorporated with Mercu­ry. Therefore beat or pound them together, and imbibe till they be­come one Body, becauſe the Body aſcends not unleſſe incorporated with Mercury. Ventura p. 141.

Diſſolve the Gold and Silver inVogel. Water of their kinde if thou know it. Vogelius p: 78.

And this is the laſt Preparation,Maſſa Solis & Lunae. viz. of Spirits often reiterated by Contrition and Aſſation with their Body, untill thou ſee theſe things which thou deſireſt in it. Maſſa36 Solis & Lunae pag. 240.

Sons of Learning, know ye thatAfflictes. the whole Work, and the Govern­ment thereof is not done but by Water, with which mingle ye the body of the Magneſia, and put it in its Veſſel, and cloſe the mouth carefully, and boil it with a gentle fire, till it be made liquid, for by the heat of the Water, the whole will eaſily be made Water. Affli­ctes in Turba. p. 32.


From a certain Minerall Maſſe, coagulated, lucid, red, ponderous, being perfect Metall, in the neareſt power, containing in it ſelfe vive ſpermatick Sulphur, and vive im­mature Mercury, multiplicable in it ſelf, with the moſt gentle fire of a Balneum, or Bath, is drawn forth a certain inſipid, phlegmatick Wa­ter, which if it be again repoured37 on, with its due proportion of Earth, and in due ſeaſon digeſted, and ab­ſtracted by diſſolving daily by little and little (but yet more and more) the Body, it diſſolves likewiſe the other Elements, and by including Aire in it ſelf, carries it up by di­ſtilling through an Alembick, the Water and Aire ought again to be ſo often poured on, digeſted and abſtra­cted till the Body be altogether re­ſolved by repeated diſtillations and inhumations. Then after the fourth diſtillation, the Aire is to be ſepara­ted from the Water, and to be recti­fied by it ſelf ſeven times, with which afterwards abſtract the Fire from the black Earth. Laſtly, ſeparate the Fire from the Aire. And at length impregnate the dry Earth (de­prived of its humidity by imbibing) ſo often with Aire, untill light ariſe from darkneſſe, and our Infant appear before our eies, expected by more then many lucubrations, which38 at length is crowned with a Diadem, King of Kings, whoſe riſe the Philo­ſophers adore, under the Aenigma of the riſing Sun in the encreaſing Moon. But in the very point of Co­agulation, which is performed by Infrigidation, all Philoſophers with one conſent affirm that the work of the Winter, and of hidden Preparation, is finiſht, then begins the ſecond work truly Philoſophicall, as in theſe words our Countreyman Norton the excellent Philoſopher hath expreſt: Our Philoſophicall work (ſaith he) takes not its begin­ning before all be clean within and without. And according to Atta­man, The ſecond work is not made but from a clean and purifi­ed body. And this Preparation, or firſt work he calleth a Sordid labour, and adjudges it not worthy a learned man, therefore not unfitly ſaid to be the work of Women. But he de­ſerves not Sweets, that will not39 taſt of Bitters: And they who ei­ther know not, or neglect this hidden laborious Preparation, will neither attain the benefit, nor deſired end of this Art. But he that doth not clearly underſtand, from theſe, the manner of Practiſe, let him ſeek further aſsiſtance from Raymund Lullie, Ripley, Roſary, whence it plentifully may be fetched, eſpeci­ally whilſt out of their Writings, in this little Chapter, where, here and there, they have obſcurely deli­vered themſelves, the Path it ſelf is evidently cleared.

CHAP. III. The Weight in Preparation.

IF thou knoweſt not the quan­tityDaſtin. of the very Weight, thou wilt altogether want the doctrine of this Science. Forget not there­fore,40 that whatſoever ought to diſſolve, ought to exceed in the quantity the thing to be diſſolved. But the firſt part of the Water (according to Philoſophers) ought to diſſolve the Earth, and turn it to its ſelf. Whence they ſay the Water is to be divided, that with the firſt part in forty days, it ought to be diſſolved, putrefied, and coagulated, till it be turned in­to a Stone, therefore it is meet that Water ſhould exceed the Earth. Daſt. ſpec. p. 208.

When thou diſſolveſt, it ſhall be fit the Spirit exceed the Body, and when thou fixeſt, the Body ought to exceed the Spirit; for therefore is the Spirit that it might diſſolve the Body, and therefore is the Body that it might fix the Spirit. Therefore thou muſt im­poſe three thirds of Moiſt, and one of Dry; for in the beginning of thy operation, help the work in41 Diſſolution, by the Moon, and in Coagulation by the Sun. Idem pag. 96, 98.

There is another Weight ſingu­larMaſſa Sol. & Lunae. or plurall, and it is twofold; the firſt is of the firſt operation, and that is in the Compoſition of the Air, and it is divers accor­ding to divers men. Now there is anothe Weight Spirituall, of the ſecond work, and that is alſo divers according to divers men. Maſſa Solis & Lunae p. 177.

I ſay that the firſt Water is to beDaſtin. divided into three thirds, whereof the firſt is to impregnate, termi­nate, and whiten the Earth, but the two other thirds are reſerved to rubifie the white Earth, that is to be incerated, and laſtly to be whitened: But yet no third (as Democritus upon the Magneſia ſaith) is ingredienced all at once, but every of the thirds is divided into another third, that ſo the42 Nine thirds returning to one Earth, might compleat a perfect Decinary. But the three firſt thirds, are the three firſt Salſa­tures to perform the firſt Dealba­tion, but the ſix other remaining thirds are ſix parts of Divine Wa­ter to conſume the ſecond Deal­bation. But none of thoſe thirds doth altogether ingredience the whole, and at once, but every part of them one after another is ſeve­rally impoſed in their own ſeaſon, work and order. Daſtin. ſpec. pa. 177.

A ſmall Error in the principles doth cauſe great Error in things principiated; therefore that thou maiſt not erre in the firſt and ſe­cond work, we have taught always to impoſe Equals, for ſo equality ſhall flouriſh in both, that the Earth might ceaſe, as the Wa­ter moiſtens; as the Earth ceaſes. Idem p. 222.


It is fit to attend what belongsRipley. to Proportion, for in this many are deceived, therefore that thou maiſt not ſpoil the work, let thy Bodies be both ſubtilly limated with Mercury, and ſubtilized with equall proportion, one of the Sun, another of the Moon, till all theſe things be reduced into Duſt, then make thy Mercury, of which join four parts to the Sun, two to the Moon, as it is meet, and in this manner it behoveth thee thou be­gin thy work in the figure of the Trinity. Three parts of the Body and as many of the Spirit, and for the Unity of the Spirit, one part more of Spirit then of corporeall Subſtance. According to Ray­munds Repertory, this is the true proportion. This very thing my Doctor ſhewed me, but R. Bachon took three parts of the Spirit for one of the Body, for which I have watcht many nights before I per­ceived44 it, both is the right, take which thou wilt. If alſo thy Wa­ter be equall in proportion with the Earth and meaſured Heat, there will at once come forth a new Budde both White and Red. Ri­pley pa. 30.

Take of the whiteſt GummeMundus. one part, and of the Urine of a white Calf another part, and part of a Fiſhes Gall, and of the Body of Gumme one part, without which it cannot be corrected; and decoct it forty days, afterwards dry it in the warm Sun till it be congealed. Mundus pa. 88.

Take thy deareſt Son and joynAriſtotle. him equally to his white Siſter, drink to them a Love-cup, be­cauſe the conſent of good will joins one thing to another. Pour on them ſweet Wine, till they be inebriated, and divided into ſmal­leſt parts. But remember that all clean things agree moſt aptly with45 clean things, otherwiſe they will generate Sons unlike themſelves. Ariſt. in Tractatulo pag. 362.

Obſerve the firſt preparation,Maſſa Solis & Lunae. and cogitate this, which is the ex­traction of all Spirits from the Body, and the cleanſing of them into their Water. Maſſa Solis & Lunae pa. 240.

Thou muſt impoſe three thirdsDaſtin. of moiſture, and one of dry; for in the beginning of thy operation help the work in the Solution by the Moon, and the Congelation by the Sun. Daſtin ſpec. pa. 98.


Count Bernard Treviſane vow­ed to God, that he would never in naked words, or vulgar ſpeech diſ­cloſe the Weight, Matter, or Fires, but onely in true Parables, without either diminution or ſuperfluity, in imitation of the Wiſe men, as in this46 Chapter. Amongſt others our En­gliſh Ripley hath delivered things ſufficiently obſcured; But the young­ling Artiſt ought to ruminate and conſider that what ever are nomina­ted in the compoſition of the Weight, muſt always be underſtood of two things only, viz. of Water and Earth, which are ſometimes under Spirit and Body, ſometime under Mercury, the Sun and Moon, ſome­times under Air and Poiſon, nay un­der as many infinite other names concealed, as the very firſt Matter. But that thoſe that ſeek might be di­rected into the right Path, and Ri­pleys cloud diſperſt with the beams of the Sun, let us attend the proporti­ons which he hath diſpoſed in theſe his own words, Let the Bodies (ſaith he) be corrected or limated with an equall proportion of Mercury: whence underſtand that the propor­tion of Earth and Water muſt be equall, then he proceeds further and47 teaches, that one Body of the Sun be joyned with two of the Moon, in which words are underſtood two parts of Water to one of Earth. He proceeds alſo farther, and joyns four parts of Mercury to the Sun and two to the Moon; whence obſerve that four and two make ſix parts of Mercury, Water, or Fire, which parts are to be mixt with one part of the Sun, and another of the Moon, which ſince they conſtitute two parts of Earth, there ſhall be a like proporti­on to the aforeſaid ſix parts, viz. of Water, as one part of Earth to three parts of Water. As appears from his following words: viz. af­ter this manner begin thy worke in figure of a Trinity: and with this Key his other Aenigmaes of the weight in this chapter are unlockt. Whence alſo the Parables of other Philoſophers are diſcloſed, while Book opens Book, and the truth is from them ſcarce diſciphered with­out48 a Vail. For they always deliver things that be like, and conceal the truth, that they might deſerve both to be ſaid, and be Philoſo­phers.

But ſince in Number, Weight, and Meaſure, all elementated Bodies of Animals, Vegetables, and Minerals, are naturally united, bound, conca­tenated and compounded, and by the Harmony of theſe all principiated Principles attain the perfection or­dained by God, and compleated by his handmaid Nature: Not unfitly may this Trinity, viz. of Number, Weight, and Meaſure, be called the Golden chain, by which as in all A­nimals to every Member is granted their ſpeciall Form, ſo by this Chain every Member is joined, united, and performs his Office.

Likewiſe alſo in Vegetables (ſince Nature operates after one and the ſame manner) we may preſume in every Vegetable, its own proper49 weight may be particularly obſerved, alſo the prefixt number of Flowers, Leaves, and alſo a due meaſure of Longitude, Latitude, and Profun­ditude. Even as Minerals and Me­tals are alſo perfected in a fit pro­portion of the Weight of Elements pure or impure, in a due meaſure of Time, and certain Numbers: By which bounds rightly diſpoſed all things flouriſh, but being inordinate and confuſed, there is made a Chaos, Imperfection, and a Diſſolution of the Compound. For in their Con­catenation and Connexion, is rebuilt an admirable power of Art and Na­ture, neither can Nature her ſelf conſiſt without theſe, nor Art per­form any thing. Not enviouſly there­fore did the Philoſophers wonderful­ly conceale the Proportion of the Elements, and the mixture of them in their operation, as if this being known they had unvailed all things. But as much as belongs to our pur­poſe,50 viz. the weight of the Philo­ſophick Work, theſe things onely are principally obſerved, to wit, Equals, two to one, three to one, nine to one; which when and how they are to be diſtinguiſht, our Daſtin (a famous Philoſopher) hath in theſe words clearly opened: When thou diſſol­veſt, the Spirit ought to exceed the Body, and when thou doſt fix, the Body to exceed the Spirit. Who therefore knows the due time of Pu­trefaction to ſolution, the time of Im­bibition, Deſiccation, Fermentation, and Inceration, ſhall with eaſie pains and ſmall endevour from the fore­numbred Proportions, make choice of what is convenient for every time or ſeaſon of the Work. And he that hath known the Weight, (as Petrus Bonus ſaith) hath known the whole Myſtery, and he that is ignorant of it, let him leave digging in our Books.


CHAP. IV. The Philoſophers Fire, what?

TAke Water ProportionatedLullius. in quality according to the Body which thou wouldſt diſ­ſolve, in ſuch a manner, as the unnaturall may not exceed the naturall heat; for every complexi­onated thing is deſtroyed, unleſſe the Fire of Nature govern it. There are three Humidities, the firſt is Water, the chief of reſol­vable things; the ſecond is Air, and it is the mean between Water and Oil; the third is Oil it ſelf, the cerative of all Elements, and our finall Secret. Lull. practica fol. 175.

Our Fire is Minerall, and va­poursPonanus. not, unleſſe it be too much ſtirred up, whoſe proportion muſt be known, that-it may only ſtir up the Matter, and in a ſhort time,52 that Fire without the Impoſition of hands, will compleat the whole work. Ponta. pa. 40.

The Fire which we ſhew thee isSenior. Water, and our Fire is Fire, and not Fire. Senior. pag. 29.

Argent vive is a Fire, burning,Dardarius. mortifying, and breaking Bodies, more then Fire. Dardarius in Tur­ba 113.

I ſay with Lullius that this Wa­ter,Vogel. or Vive Argent is called Fire of the Philoſophers, not becauſe inwardly it is of its own Nature, hotter then Oil, or the forementi­oned radicall moiſture; but becauſe in its actions it is more powerfull then Elementary Fire, diſſolving Gold without violence, which Fire cannot doe. Vogel. pa. 145.

Let the Artiſt well conſider whatLullius. are the powers of Fire naturall, unnaturall, and againſt nature; and what may be the friend, or enemy of each. Lull. Codic. p. 37.


It is fit the heat be ſo much, asVentura. that thou maiſt by ſweating ſend forth the Water, and let it be no way hardened or congealed; be­cauſe Gumme, contrary to the Nature of other things, ſweats, and is coagulated with gentle de­coction. Ventura pa. 113.

Philoſophers have four diffe­rentRipley. Fires, viz. Naturall, Unna­turall, againſt Nature, and Artifi­ciall, whoſe divers operations the Artiſts ought to conſider. Ri­pleus pa. 38.

The Fires meeting themſelves,Roſin. devour one another. Roſin. pa. 265.

The Spirit is a ſecond Water ofScala. which all the things forementio­ned are nouriſhed, every plant re­freſht and quickned, every light kindled, and it makes and cauſes all Fruit. The firſt Water being the Sun is Philoſophically calci­ned, that the Body might be ope­ned, and made ſpongious, that54 the ſecond Water might the bet­ter enter, to operate its work, which ſecond Water is the fire againſt Nature by whoſe power the complement of this Magiſte­ry is performed. Scala pa. 125.

We calcine perfect Bodies withRipleus. the firſt Fire naturally, but no unclean Body doth ingredience our work except one, which of the Philoſophers is called the Green Lion, which is the medium of uni­ting and joining Tinctures. Ripl. pa. 26.

There is a certain Soul exiſting between Heaven and Earth, ariſing from the Earth, as Aire with pure Water, the cauſe of the life of all living things, continually running down upon our fourfold Nature producing her with all its power to a better condition, which airy Soul is the ſecret Fire of our Phi­loſophy, otherwiſe called our Oil, and myſtically our Water. Idem pa. eadem.


Our Mercury is made of per­fectAlbert. Bodies, not imperfect, that is, with the ſecond Water, after the Bodies have been duly Calci­ned by the firſt. Albert. pa. 19.

This Fire is called Humour, be­cauſeVogel. in it, as hath been ſaid, heat or the fire of Nature is hidden, even as the heat of Animals, in the Primogenian moiſture.

Water ſince it is Heterogeneall to its Earth; if ſenſible of the leaſt heat, will evaporate, it being left and forſaken.

The Soul is no other then Oil, Oil then Water. Vogel. p. 134.

If any know to make choice ofFlamelius. ſuch Matter as Nature delights, and to incloſe it rightly prepared in his Veſſel and Furnace; He and I (ſaith Nature) will forthwith doe the Work: ſo he provide the re­quiſite Fire, Naturall, againſt Na­ture, not Naturall, and without ardour. Flamel. pa. 123.


We therefore call it InnaturallLullius. or not Naturall, becauſe it is not naturated of it ſelf, nor takes away any thing from naturated Nature, nay it rather helps her, by the Me­diation of a moderate Exerciſe, according to what Nature requires in her Reformations. Lullius Co­dic. pa. 24.

Our Fire is Minerall, is equall, isArtepheus. continuall, it vapours not unleſſe it be too much ſtirred up, it parti­cipates of Sulphur, it is taken elſe­where then of Matter, it de­ſtroys, diſſolves, congeals, and calcines all things, and it is Ar­tificiall to finde out, a compendi­um, and without coſt, or at leaſt very little; it is alſo moiſt, vapo­rous, digeſting, altering, penetra­ting, ſubtill, airy, not violent, not fuming, encompaſſing, containing, onely one, and it is the fountain of Life, or which incircles the Wa­ter of Life, and it contains the57 King and Queens bathing place: in the whole Work that humid Fire ſhall ſuffice thee, both in the be­ginning, middle, and end, becauſe in it the whole Art conſiſts, and it is a Fire Naturall, againſt Nature, and Unnaturall, and without Ad­uſtion; And to conclude, it is a Fire hot, dry, moiſt, cold; think on theſe things and doe rightly, without any thing of a ſtrange na­ture.

The third is that Naturall Fire of our Water, which is alſo called againſt Nature, becauſe it is Wa­ter, and nevertheleſſe of Gold it makes meer Spirit, which thing common Fire cannot doe: this is Minerall, Equall, & participates of Sulphur, it deſtroys, congeals, diſ­ſolves, and calcines all things, this is penetrating, ſubtile, not burning, and it is the fountain of living Wa­ter, in which the King and Queen waſh themſelves, which we ſtand58 in need of, in the whole Work, in the beginning, middle, and end, but not of the other two, except ſometimes onely. Join therefore in reading the Philoſophers Books theſe three Fires, and without doubt thou wilt not be ignorant of their ſenſe and meaning concer­ning Fires. Artephius pa. 31.

Weigh the Fire, meaſure theDaſtin. Air, mortifie the Water, raiſe up the heavy Earth. Daſtin ſpec. pa. 202.

By earneſt conſideration ofLullius. things Naturall, Innaturall, and againſt Nature, it behoveth thee to attain the Materiall and Eſſentiall knowledge of the temper, through all his parts Eſſentiall, and alſo Accidentall, that thou maiſt know how to behave thy ſelf in our ſaid Magiſtery, having ſo comprehen­ded the ſaid principles. Lull. Theor. fo. 16.

There are four principall Fires59 to be obſerved, in reſpect of the Subſtance and Propriety of the four Elements. Idem pa. 174.

Although in our Books we haveLullius. handled a threefold Fire, Naturall, Innaturall, and againſt Nature, and other different Manners of our Fire; nevertheleſſe we would ſignifie one Fire, from more com­pound things, and it is the greateſt ſecret to come to the knowledge of this. Since it is no Humane, but Angelick and heavenly gift to reveal. Lull. Teſtament pa. 78.

Son, our Argent vive, or part ofLullius. it, is Water diſtilled from its Earth, and the Earth in like man­ner is our Argent vive, animated, and the Soul is Naturall heat, which ſtands bound together in the firſt Eſſence of the Elements of Argent vive. Idem.

In the Structure of the FireTreviſane. ſome differd from others, although they all aimed at the ſame ſcope,60 namely, that it ſhould be made af­ter this manner, leſt the fugient ſhould firſt fly away, before the Fire could any way bring forth the perſequent thing. Bernard. Comes pa. 40.

The Fire which we ſhew to thee isScala. Water; and our Fire, is Fire, and not Fire. Scala. pa. 148.

Raimond ſpeaking of Fires in hisScala. Compendium of the Soul, ſaith, It is to be noted that here lie con­trary operations, becauſe as con­tranaturall Fire diſſolves the Spirit of a fixt Body, into the Water of a Cloud, and conſtringeth the Bo­dy of a volatile Spirit into con­gealed Earth: So contrariwiſe the Fire of Nature, congeals the diſ­ſolved Spirit of a fixt Body into glorious Earth; and reſolves the Body of a Volatile Spirit, fixt by Fire againſt Nature, not into the Water of a Cloud, but the Water of the Philoſophers. Scala. pa. 126.


The Water of which the BathBaſil. Valent. of the Bridegroom ought to be made is of two Champions; that is to be underſtood, confected of two contrary Matters wiſely and with great care, leſt that one ad­verſary may vanquiſh the other. Baſil. Valent. pa. 32.

What ever actions they nomi­nate,Roſin. know that theſe things are al­ways done by the action of the heat of certain Fire, which cauſes not Sublimation becauſe it is ſo gentle, nor may it elevate any ſmoke naturally, by reaſon of its debility, whence if it be ſuch as may in a manner elevate and not elevate, it is good. Roſin. ad Sarra­tant. pa. 286.


If any would rightly weigh the ayings of Philoſophers in this Chapter, the manner of their Equi­vocations62 would appear clearer then the Sun, for as they have deciphered the ſecond Work ſomewhere, in the name of the firſt Work, ſo in this Chapter they nominate the ſecond Water the firſt Water, and the third Water the ſecond, as it appears in Scala. pa. 123. where it is ſaid that the firſt Water the Sun calcines, that the ſecond might the better enter: And again, the ſecond Water is Fire againſt Nature. And Ripley ut­ters like things alſo in his Preface. But let every Artiſt know that the firſt Water is Phlegm only, or unna­turall Fire, becauſe it is not natured of it ſelf, nor takes any thing from natured Nature, and that it is unfit to calcine or prepare any perfect Body, but this Work belongs to Natu­rall Fire, to wit, that the perfect Bo­dy be calcined and prepared in that ſecond Water, or Naturall Fire, that after it might be diſſolved in the third Water or Fire againſt Nature. 63But as they call their ſecond Work, the firſt, becauſe nothing enters into that Work, which hath not been pu­rified, cleanſed, and purged in the firſt Work: So alſo they will not here recite the firſt Water for their Water, ſince it is onely Phlegme, not entring the Philoſophick Work: But call the ſecond the firſt, and the third the ſecond, which induſtriouſly they doe that they might deceive and ſe­duce the Ignorant. Of the ſame ſort was Artepheus alſo, while he ende­voured promiſcuouſly to confound the name of Naturall Fire, with the name of Fire againſt Nature, in theſe words, The third (ſaith he) is that Naturall Fire of our Water, which is alſo called againſt Na­ture, becauſe it is Water, never­theleſſe of Gold it makes meer Spirit, which common Fire can­not doe. But with theſe Equivo­cations whoſo is unexpert is eaſily induced into the greater Error. But64 as the whole Theorick of Phyſick is comprehended in the Explanation of three things; viz. Naturall, Non-na­turall, and Contranaturall. So that whole Hermetick and Divine Work is performed with Fire, Natural, not Natural, and againſt Nature, which Fires are of the Philoſophers, vailed in the name of Fire, although to us they appear in form of Water, clear, pure, cryſtalline, which tortures, cal­cines, exanimates, and inanimates the Phyſicall Body, and at length ren­ders it more then perfect, which nei­ther by the violence of common Fire, nor virulence of corroſive Waters, nor by the Spirits of any Animall, Vegetable, or Minerall can perform: And he that knows not from our onely Subject to draw out, ſeparate, rectifie, and compound theſe men­ſtruous Matters, theſe Fires, theſe Waters, theſe Mercuries, is ignorant of the Key of the whole Work. There­fore in theſe muſt be the toil.


CHAP. V. The Riſe or Birth of the Stone.

THE birth of the Earth is madeLullius. by the way of invented Sub­limation: That the Earth hath conceived and drunk of the Wa­ter of Mercury as much as ſuffices, you may diſcern and know it by its volatility, & privation of feces and dregges from the moſt pure Subſtance, while it aſcends after the manner of moſt pure and moſt white duſt, or of the leaves of the Moon, or of ſplendid Talk. But when thou ſeeſt the Nature of the moſt pure Earth elevated up­wards, and as a dead thing even adhere to the ſides of the ſubliming Veſſell, then reiterate the ſublima­tion upon her, without the dregs remaining below, becauſe that part fixt with the dregs adheres, and66 then no man, by any mean or indu­ſtry, can ſeparate it from them. Lull. Codic. pa. 193.

Son, you may know that thisLullius. is the generall head to all Subli­mation of Mercuries. Then take the pregnant Earth, and put it into a Sublimatory veſſell luted and well ſhut up, place it in Fire of the third degree for the ſpace of twen­ty four hours, and ſublime the pure from the impure, and ſo ſhalt thou have the Vegetable Mercury, ſublimated, clear, reſplendent, in admirable Salt, which we properly call