Ripley reviv'd, or, An exposition upon Sir George Ripley's hermetico-poetical works containing the plainest and most excellent discoveries of the most hidden secrets of the ancient philosophers, that were ever yet published / written by Eirenæus Philalethes ...

DOMVS NATVRAE

Ripley Reviud

Nil decit nisi Clavis

Printed for William Cooper at the Pellican in little Britain 1678 ▪

THE Author's Preface TO HIS EXPOSITIONS UPON Sir GEORGE RIPLEY's Compound of Alchymy , &c.

THis Canon of Bridlington flourished in the days of Edward the Fourth , King of England , to whom he wrote an Epistle , as in the beginning of this Book appeareth : a true Artist he was , as every one who hath attained the knowledge in this Mastery can testifie . He wrote , among other Writings , these Twelve Gates of Alchymy , which with the Preface , Recapitulation , Erroneous Experiments by him warned of , his Epistle to the King , Vision , and Wheel , I shall unfold .

For his Experience herein he was eminent , yea his Writings indeed are , in my opinion , for the fulness of them , and eminent descriptions of things , to be preferred before any that I have read or seen , yet I have seen many .

I would detract from no candid well-deserving Author , but would ingenuously give them their due ; yet Ripley to me seems to carry the Garland .

For mine own part , I have cause to honour Bernard Trevisan , who is very ingenious , as in all his Writings , so especially in that Epistle of his to Thomas of Bononia , in which let me seriously profess , I receiv'd the main Light in this hidden Secret . I shall not name the place , but read the Epistle , and read it again and again , for in it is most excellent truth , and Naked truth .

Next to him , or rather before him in some respects , is an Author whom I will not name ; yet truly all Chymical Writers are therein to be preferred by any man , by how far he gets good by them : one commends Raymond Lully before all , yet I remember not that ever I got good by reading of him : some in good sooth , who are not Professors of this Secret , write more edifyingly to the informing of a Tyro , then those whom skill hath made crafty , especially in such places where they intend nothing less then to discover such Secrets ▪ I learned the Secret of the Philosophers Magnes , from one ; of their Magical Chalybs , from another ; the use of Diana's Doves , from a third ; the Air , or rather the Camelion of the Philosophers , from another ; the gross Preparation of their Menstruum , in another ; the number of Eagles , in another : but for operation on the true Matter , and signs of the true Mercury , I know none like Ripley , though Flammel be eminent . I know what I say , as knowing experimentally the truth , and what is errour .

For mine own part , I have had experience of misleading Sophistical Writers , and have made many toylsom laborious Experiments , though but young ; and therefore having at length , through the undeserved mercy of God , arrived at my Haven of Rest , I shall stretch out my hand to such as are behind .

I have wrote several Treatises , some in English , but especially in Latine ; one English Treatise touching the Stone , very plainly written , but not perfected , unfortunately slipt out of my hand , and perhaps may come abroad into the World ; if it do , I should be sorry . Two Latine Tractates , one intituled , Brevis manuductio ad Rubinum Coelestem , another , Fons Chymicae Philosophiae , I wrote , which for especial Reasons to me known I resolve to suppress . Two other Latine Treatises , the one intituled , Ars Metallorum Metamorphose●s , the other , Introitus apertus ad occlusum Regis Palatium , I lately wrote , which perhaps thou mayst enjoy . Two English Poems I wrote , declaring the whole Secret , which are lost . Also an Enchiridion of Experiments , together with a Diurnal of Meditations , in which were many Philosophical Receipts declaring the whole Secret , with an Aenigma annexed ; which also fell into such hands , who I conceive will never restore it . This last was written in English , with many other which I wrote for mine own recreation , and afterwards burned .

But now at length studying how to profit the Sons of Art to my utmost , I have rather resolved to unfold Ripley's Knots , and so thou mayst have two Witnesses in one ; for by the unfolding of him thou shalt both see the depth of the Man , and discern that both he and I were truly , and not Sophistically , intrusted with this Divine Science and Art ; in which it is not notional , as many men conceive the Art to be , but real Experiments of Nature , taught me by the only God and Master of Nature , that was my Guide ; having seen and made the Secret Water of the Philosophers , and known the use of it by ocular experience , to the effecting of the admirable Elixir . These Writings peruse , for they are not Fancies , and so with the help of the most High , thou shalt attain thy wish .

AN Advertisement .

THe Compound of Alchymy which seems to be most made use of in this Book for Quotations , agrees for the most part with the Edition published by Ralph Rabbards , and Printed at London 1591. in 4ᵒ. in which Edition the English is not so old as is that Copy which was published by Elias Ashmole Esq ; : Yet I humbly conceive that this Expositor hath thought fit to clear the sence of the old English Verse , by the change of some few words , more significant to the present speech , and yet doubtless not differing from the mind of the Author ; which change of words , I durst not presume to alter , but that I ought rather in justice to the Author to let them pass ; and for this reason likewise , that whomsoever shall desire to see the difference , may easily compare all three together , because they are all published in Print : and in performing this service , I hope I have done my duty faithfully , and wronged no body . I likewise make bold to acquaint the Reader , that in the Exposition upon Sir G. Ripley's Preface , in the Learned Sophies Feast , pag. 52. line 5. I find this word [ greatest , ] which from what follows line 11. ( I humbly conceive , with submission ) should be [ meanest , ] as may more manifestly appear from the same Author , in his Secrets Reveal'd , pag. 62 , 63. and in Sir G. Ripley's 5th . Gate , Stave 40. line 6. But because I found it [ greatest price ] in two Copies , I therefore left it so , and by this Advertisement submit it to the Readers Judgment . I have likewise found , that in the Exposition upon Sir G. Ripley's Epistle to King Edward the 4th . pag. 9. line 2. for Mercury , some Copies read Antimony , which is likewise left to the Readers scrutiny , by

W. C. B.

The Contents . Directions for the Book-binder . 1. The Author's Preface . 1 sheet , Signat . 2. An Exposition upon the Epistle to K. Edw. 3 sheets and a half Signat . A. B. D. E ▪ 3. — upon the Preface . 6 sheets . 4. — upon the 6 Gates 5. and the Experiments of the Sophick Mercury 19 sheets & a half , from F. to C c. 6. Breviary of Alchymy . 2 sheets , A. B. 7. An Exposition upon Sir G. Ripley's Vision . 2 sheets , A. B.

AN EXPOSITION Upon Sir George Ripley's EPISTLE To King Edward IV.

Written by Eirenaeus Philalethes Anglus , COSMOPOLITA .

LONDON , Printed for William Cooper , at the Pellican in Little Britain , 1677.

Sir GEORGE RIPLEY'S EPISTLE TO King Edward the Fourth , UNFOLDED .

THis Epistle as it was immediately written to a King , who was in his Generation , both wise and valiant ; so it doth comprize the whole secret , both learnedly described , and yet artificially vailed . Yet as the Author testifieth , that in this Epistle he doth plainly untie the main knot ; So I can , and do testifie with him , that there is nothing desirable for the true attaining of this Mystery , both in the Theory and Practick of it , which is not in this short Epistle fully taught . This then I intend as a Key to all my former writings , and assure you on my faithful word , that I shall not speak one word doubtfully or Mystically , as I have in all my other writings , seeming to aver some things , which taken without a Figure , are utterly false , which we did only to conceal this Art . This Key therefore we intend not to make common ; and shall intreat you to keep it secret to your self , and not to communicate it , except it be to a sure friend , who you are confident will not make it publick : And this request we make upon very good grounds , knowing that all our writings together , are nothing to this , by reason of the contradictions , which we have woven into them , which here is not done in the least measure . I shall therefore in this Epistle take up a new Method , and that different from the former , and shall first draw up the substance of the Philosophy couched in this Epistle , into several conclusions , and after elucidate the same .

The first Conclusion is drawn from the Ninth Stave of this Epistle , the eight first Staves being only complementall ; and that is , That as all things are multiplied in their kind , so may be Metalls , which have in themselves a capacity of being transmuted , the imperfect into perfect .

The second Conclusion in the Tenth Stave is , That the main ground for the possibility of transmutation , is the possibility of reduction of all Metalls , and such Minerals as are of metallick principles , into their first Mercurial matter .

The third Conclusion is in the Eleventh Stave , that among so many Metaline and Mineral Sulphurs , and so many Mercuries there are but two Sulphurs that are related to our work , which Sulphurs have their Mercuries essentially united to them .

The fourth Conclusion from the same Stave is , That he who understands these two Sulphurs & Mercuries aright , shal find that the one is the most pure red Sulphur of Gold , which is Sulphur in manifesto , and Mercurius in occulto , and that other is most pure white Mercury , which is indeed true Quicksilver in manifesto , and Sulphur in occulto , these are our two Principles .

The fifth Conclusion from the Twelfth Stave is , That if a mans Principles be true , and his Operations regular , his Event will be certain , which Event is no other then the true Mystery .

These Conclusions are but few in number , but of great weight or concernment ; the Amplification , Illustration and Elucidation therefore of them , will make a son of Art truly glad .

STAVE IX . In the Edition 1591 : but in Esq Ashmole's Theatrum it is Stave 8. But notwithstanding for peril that may befall , If I dare not here plainly the knot unbind , Yet in my writing I will not be so mysticall , But that by study the true Knowledge you may find How that each thing is multiplyed in its kind , And how the likeness of Bodies Metalline be tran●mutable , I will declare , that if you feel me in your mind , My writing you shall find true , and no fained Fable .

FOr the First ; Forasmuch as it is not for our purpose here to invite any to the Art , only intending to lead and guide the sons of Art ; We shall not prove the possibility of Alchymy , by many Arguments , having done it abundantly in another Treatise . He then that will be incredulous , let him be incredulous ; he that will cavil , let him cavil ; But he whose mind is perswaded of the truth of this Art , and of its Dignity , let him attend to what is in the Illustration of these Five Conclusions discovered , and his heart shall certainly rejoyce . We shall therefore briefly Illustrate this 1st . Conclusion , and insist there more largely , where the secrets of the Art are most couched .

For this first , which concludes in effect the truth of the Art , and its validity ; he that would therein be more satisfied in it , let him read the Testimony of the Philosophers : And he that will not believe the Testimony of so many men , being most of them men of renown in their own times , he will cavil also against all other Arguments .

We shall only hold to Ripley's Testimony in this our Key , who in the Fourth Stave , assures the King that at Lovain he first saw the greatest and most perfect secrets , namely , the two Elixirs ; and in his following Verses , craved his confident credit , that he himself hath truly found the way of secret Alchymy , and promiseth the discovery of it to the King , only upon condition of secrecy .

And in the Eighth Stave , though he protests never to write it by Pen , yet proffers the King at his pleasure , to shew him occularly the Red and White Elixir , and the working of them , which he promiseth will be done for easie costs in time So then , he that will doubt the truth of this Art , must account this Famous Author for a most simple mad Sophister , to write and offer such things to his Prince , unless he were able in effect to do what he promised ; from which imputation , his Writings , and also the History of him , of his Fame , Gravity , and Worth , will sufficiently clear him .

STAVE X. As the Philosopher in the Book of Meteors doth write , The likeness of Bodies Metalline be not transmutable , But after he added these words of more delight , Without they be reduced to their beginning materiable , Wherefore such Bodies which in Nature be liquiable , Mineral & Metalline may be Mercurizate , Conceive you may this Science is not opinionable , But very true , by Raymond and others determinate .

WE come to the second Conclusion ; the substance of which is , that all Metalls , and Bodies of Metalline Principles , may be reduced to their first Mercurial Matter ; And this is the main and chief ground for the possibility of Transmutation . On this we must insist largly and fully , for ( trust me ) this is the very hinge on which our secrets hang.

First , Then know that all Metalls , and several Minerals have Mercury for their next matter , to which ( for the most part , nay indeed always ) there adheres , and is Con-coagulated an external Sulphur , which is not Metalline , but distinguishable from the internal Kernel of the Mercury .

This Sulphur is not wanting even in common Argent Vive , by the Mediation of which , it may be precipitated into the form of a drie Powder : Yea , and by a Liquor well known to us , ( though nothing helping the Art of Transmutation ) it may be so fixed , that it may endure all Fires , the Test and Coppel , and this without the addition of any thing to it , but the Liquor ( by virtue whereof it is fixed ) coming away intire , both in its Pondus and Virtue . This Sulphur in Gold and Silver is pure , in the other Metalls less pure ; Therefore in Gold and Silver it is fixed , in others it is fugitive ; in all the Metalls it is coagulated , in Mercury or Argent Vive , it is coagulable , in Gold , Silver and Mercury ; this Sulphur is so strongly united , that the Antients did ever judge Sulphur and Mercury , to be all one ; but we by the help of a Liquor , the Invention of which in these parts of the world we owe to Paracelsus , ( though among the Moors and Arabians , it hath been , and is ( at this day ) commonly known to the acuter sort of Chymists . ) By this I say , we know that the Sulphur which is in Mercury coagulable , and in the Metals coagulated , is external to the Internal nature of Mercury , and may may be separated in the form of a tincted Metallick Oyl , the remaining Mercury being then void of all Sulphur , save that which may be called its Inward or Central Sulphur , and is now incoagulable of it self , ( though by our Elixir it is to be coagulated ) but of it self , it can neither be fixt nor precipitated , nor sublimed , but remains un-altered in all corrosive waters , and in all digestions of heat . One way then of Mercury Azating all Metals and Minerals , is by the Liquor Alchahest , which out of all such Bodies as have Mercury in their Constitution , can separate a running Argent Vive , from which Argent vive all its Sulphur is then separated , save that only which is Internal and Central to the Mercury , which Internal Sulphur of Mercury no corrosive can touch : Next to this way of universal Reduction , there are also some other particular ways by which Saturn , Jupiter , Antimony , yea even Venus and Mars may be reduced into a running Quick-silver , by the help of Salts , which because ( being corporeal ) they pierce not so radically as the fore-named Liquor doth ; they therefore do not spoil the Mercury of its Sulphur , but that as much Sulphur as there in is Common Mercury ; so much also there in is this Mercury of the Bodies , only this Mercury hath specificated qualities according to the nature of the Metal or Mineral , from which it was extracted ; and for that reason , ( as to our work which is to dissolve perfect Species of Metals , ) it hath no more virtue then common Argent Vive . There is than but one only humidity , which is applicable unto our Work , which certainly is neither of Saturn nor Venus , nor is drawn from any thing , which nature hath formed , but from a substance compounded by the Art of the Philosopher . So then , if a Mercury drawn from the Bodies , have not only the same deficiency of heat and superfluity of faeces as Common Mercury hath , but also a distinct specificated form , it must ( by reason of this its form ) be so much the farther remote from our Mercury , then common Argent Vive is .

Our Art therefore is to compound two Principles , ( one in which the Salt , and another in which the Sulphur of Nature doth abound , ) which are not yet perfect , nor yet totally imperfect , and ( by consequence ) may therefore ( by our Art ) be changed or exalted , which that ( which is totally perfect ) cannot be ; and then by Common Mercury to extract not the Pondus , but the Coelestial virtue out of the compound ; which virtue ( being Fermental ) begets in the common Mercury an Off-spring more noble then it self , which is our true Hermaphrodite , which will congeal it self , and dissolve the Bodies : Observe but a grain of Corn , in which , scarce a discernable part is Sprout , and this Sprout , if it were out of the Grain , would die in a moment ; the whole grain is sown , yet the Sprout only produceth the Herb : So is it in our Body , the Fermental Spirit that is in it , is scarce a third part of the whole , the rest is of no value , yet all is joyned , ( in the composition , ) and the faeculent corporeous parts of the Body comes away with the dregs of the Mercury . But beyond the example or similitude given of a grain of Corn , it may be observed that the hidden and spiritual virtue of this our Body , doth purge and purifie its Matrix of water , in which it is sown ; that is , it makes it cast forth a great quantity of filthy earth , and a great deal of Hydropical Saline moisture . For instance , make thy washings ( for a tryal ) with pure and clean Fountain water ; weigh first a Pint of the same water , and take the exact weight of it , then wash thy compound 8 or 10 Eagles ( or times , ) save all the faeces , weigh thy Body and Mercury exactly , weigh thy faeces being very dry , then Distil or Sublime all that will Sublime , a very little quick Mercury will ascend , then put the residue of the faeces in a Crucible , set them on the Coals , and all the faeculency of the Mercury will burn like a Coal , yet without fume ; when that is all consumed , weigh the remaining faeces , and thou shalt find them to be two thirds of thy Body , the other third being in the Mercury ; weigh the Mercury which thou Sublimest , and the Mercury prepared by it self , and the weight of both will not recompence thy Mercuries weight by far : So then , boyl up thy water to a skin , in which thou madest thy Lotions , for that is a thick water ; and in a cool place thou shalt have Crystals , which is the Salt of Mercury Crude , and no way fit for Medicines ; Yet it is a content for the Artists to see how the Heterogeneities of Mercury are discovered , which no Art save the Liquor of Alchahest can do , and that in a destructive , not a generative way as this is ; for this operation of ours is made between Male and Female , within their own kind , between which there is a Ferment which effecteth that which no other thing in the world could do . In all truth I tell you , that if you should take our imperfect compound Body , per se , and Mercury per se , and Ferment them alone , though you might bring out of the one a most pure Sulphur , and out of the other Mercury of Mercury , which is the Nut of Mercury , yet with these thou couldest effect nothing , for Fermental virtue is the wonder of the world , and it is by it , that water becomes Herbs , Trees , and Plants , Fruits , Flesh , Blood , Stones , Minerals , and every thing ; seek then for it only , and rejoyce in it , as in a deservedly invaluable treasure : Now know , that Fermentation works or ferments not out of kind , neither do Salts Ferment Metals . Wilt thou then know whence it is that some fixt Alcalies do extract a Mercury out of Minerals , and out of the more imperfect Metals ? Consider then , that in all these Bodies the Sulphur is not so radically mixt and united , as it is in Silver and Gold . Now Sulphur is of kin to divers Alcalies , that are extraordinarily dissolved or melted with it , and by this means the Mercurial parts are disjoyned , and the Argent vive is by fire separated . The Mercury thus separated , is spoiled of its Sulphur , when as indeed there needs , or is required only a depuration of the Sulphur by separating the impure from the pure ; but these Salts having separated the Sulphur , do leave the Mercury worse ; that is , more estranged from a Metallick nature than it was before ; for in its Composition that Sulphur of Saturn will not burn , for though it be Sublimed , Calcined , made Sugar or Vitrified , yet by Fire and Fluxes it still returns to the same it was in before ; but its Sulphur being ( as is aforesaid , ) separated , will take fire if joyned with Salt-peter , even as common Sulphur doth , so that the Salts act on the Sulphur of which they rob the Mercury , but on the Mercury they act not for want of Ferment , which is not to be found , but only amongst Homogeneal things . Therefore the Ferment of Bread Leavens not a Stone , nor doth the Ferment of any Animal or Vegetable , Ferment a Metal or Mineral . So then , though out of Gold thou mightest obtain a Mercury by the help of the Liquor of the first Ens of Salt , yet that Mercury would never accomplish our work : whereas on the other side Mercury made out of Gold by our Mercury , though there be three parts of our Mercury to one of Gold : This Mercury I say , will ( by continual digestion ) accomplish the whole work ; marvel not then , that our Mercury is more powerful , which is prepared by Mercury : For certainly the Ferment , which cometh between the compound Body and the water , causeth a death and a regeneration ; it doth that , which nothing in the world can do : Besides it severs from Mercury a terrestreity which burns like a coal , and an Hydropical humour melting in common water , but the residue is acuated by a Spirit of Life , which is our true embryonated Sulphur of our water , not visible , yet working visibly . We conclude then , that all operations for our Mercury , but by common Mercury , and our Body according to our Art , are erroneous , and will never produce our Mysterie , although they be otherwise , Mercuries never so wonderfully made . For as the Author of the New light , saith , No Water in any Island of the Philosophers was wholsom , but that which was drawn out of the reigns of Sol and Luna . Wilt thou know what that means , Mercury in its pondus and incombustibility is Gold fugitive , our Body in its purity is called the Philosophers Luna , being far more pure than the imperfect Metals , and its Sulphur also as pure as the Sulphur of Sol , not that it is indeed Luna , for it abides not in the fire . Now in the composition of these three ; First , our common Mercury , and the two Principles of our compound there intercedes the Ferment of Luna , out of which though it be a Body , proceeds yet a speci●icated odour : yea , and oft the Pondus of it is diminished : If the Compound be much washt , after it is sufficiently clean . So then , the Ferment of Sol and Luna intercedes in our composition , which Ferment begets an off-spring more noble then it self a thousand fold ; whereas shouldst thou work on our compound body by a violent way of Salts , thou shouldst have the Mercury , by far less noble then the Body , the Sulphur of the Body being separated , and not exalted by such a progress .

STAVE XI . In the said Book the Philosopher speaketh also , Therein if it please Your Highness for to read , Of divers Sulphurs , and especially of two , And of two Mercuries joyned to them indeed , Whereby he doth true understanders lead , To the knowledge of the Principles which be only true , Both Red , Moist , Pure , and White , as I have espied , Which be nevertheless found but of very few .

WE now come to the Third Conclusion , which is , that among all Metalline and Mineral Sulphurs there are only Two that belong to our Work ; which Two have their Mercuries essentially united with them : This is the truth of our secrets , though we ( to seduce the unwary ) do seem to aver the contrary ; for do not think that ( because we do insinuate two ways , therefore ) we really mean as we say , for verily ( as witnesseth Ripley , ) There is no true Principle but one , nor have we but one matter , nor but one way of working upon that matter , nor but one regimen of heat , and one linear way of proceeding .

These two Sulphurs as they are Principles of our Work , they ought to be Homogeneal , for it is only Gold Spiritual that we seek ; First White , then Red , which Gold is no other then that which the vulgar see , but they know not the hidden Spirit that is in it . This Principle wants nothing but composition , and this composition must be made with our other crude white Sulphur , which is nothing but Mercury vulgar , by frequent cohobation of it upon our Hermaphroditical body , so long till it become a fiery water .

Know therefore , that Mercury hath in it self a Sulphur , which being un-active , our Art is to multiply in it a living active Sulphur , which comes out of the loins of our Hermaphroditieal body , whose Father is a Metal , and his Mother a Mineral ; Take then the most beloved Daughter of Saturn , whose Arms are a Circle Argent , and on it a Sable Cross on a Black Field , which is the signal note of the great world , espouse her to the most warlike God , who dwells in the house of Aries , and thou shalt find the Salt of Nature , with this Salt acuate thy water , as thou best knowest , and thou shalt have the Lunary bath in which the Sun will be amended .

And in all truth I assure thee , that although thou hadst our Body Mercurialized ( without the addition of Mercury , or of the Mercury of any of the Metals ) made per se , that is , without the addition of Mercury , it would not be in the least profitable unto thee , for it is our Mercury only , which hath a Celestial form and power , which it receives , not only , nor so much from the Compound Body or Principles , as from the Fermental virtue which proceeds from the composition of both the Body and the Mercury , by which is produced a wonderful Creature : So then let all thy care be to marry Sulphur with Sulphur , that is our Mercury which is impregnated , which Sulphur must be espoused with our Sol , then hast thou two Sulphurs married , and two Mercuries of one off-spring , whose Father is the Sun , and Moon the Mother .

The Fourth Conclusion makes all perfectly plain which hath been said before ; namely , that these two Sulphurs are , the one most pure Red Sulphur of Gold , and the other of most pure clean White Mercury .

These are our two Sulphurs ; the one appears a coagulated Body , & yet carries its Mercury in its belly : the other is in all its proportions true Mercury , yet very clean , and carries its Sulphur within its self , though hidden under the form and fluxibility of Mercury .

Sophisters are ( here ) in a Labyrinth , for because they are not acquainted with Metalline love , they work in things altogether heterogeneal , ; or if they work upon Metalline Bodies , they yet either joyn Males with Males , or else Females with Females , or else they work on each alone ; or else they take Males which are charged with natural inabilities , and Females whose Matrix is vitiated . Thus by their own inconsideration they frustrate their own hopes , and then cast the blame upon the Art , when as indeed it is only to be imputed to their own folly , in not understanding the Philosophers .

I know many pitiful Sophisters do dote on many Stones , Vegetable , Animal , and Mineral ; and some to those add the fiery Angelical , Paradaical Stone , which they call a Wonder-working Essence ; and because the mark they aim at is so great , the ways also by which they would attain their scope , they make also agreeable , that is a double way ; One way they call Via Humida , the other they call Via Sicca , ( to use their languages : ) The latter way is the Labyrinthian path , which is fit only for the great ones of the earth to tread in ; the other the Daedalean Path , an easie way of small cost for the poor of the world to enterprize .

But this I know , and can testifie , that there is but one way , and but only one Regimen , no more colours than ours ; and what we say or write otherwise , is but to deceive the unwary : For if every thing in the world ought to have its proper causes , there cannot be any one end which is produced from two wayes of working on distinct Principles .

Therefore we protest , and must again admonish the Reader , that ( in our former writings ) we have concealed much , by reason of the two ways we have insinuated , which we will briefly touch ; There is one Work of ours , which is the Play of Children , and the Work of Women , and that is Decoction by the Fire ; and we protest that the lowest degree of this our work , is , that the matter be stirred up , and may hourly circulate without fear of breaking of the Vessel , which for this reason ought to be very strong ; but our lineal Decoction is an Internal Work , which advances every day & hour , and is distinct from that of outward heat , and therefore is both invisible and insensible . In this our work , our Diana is our body when it is mixed with the water , for then all is called the Moon ; for Laton is whitened , and the Woman bears rule : our Diana hath a wood , for in the first days of the Stone , our Body after it is whitened grows vegetably . In this wood are at the last found two Doves ; for about the end of three weeks the Soul of the Mercury ascends with the Soul of the dissolved Gold ; these are infolded in the everlasting Arms of Venus , for in this season the confections are all tincted with a pure green colour ; These Doves are circulated seaven times , for in seaven is perfection , and they are left dead , for they then rise and move no more ; our Body is then black like to a Crows Bill , for in this operation all is turned to Powder , blacker than the blackest . Such passages as these we do oftentimes use when we speak of the Preparation of our Mercury ; and this we do to deceive the simple , and it is also for no other end that we confound our operations , speaking of one , when we ought to speak of another ; For if this Art were but plainly set down , our operations would be contemptible even to the foolish . Therefore believe me in this , that because our works are truly natural , we therefore do take the liberty to confound the Philosophers work with that which is purely Natures work , that so we might keep the simple in ignorance concerning our true Vinegre , which being unknown , their labour is wholly lost .

Let me then ( for a close ) say only thus much ; Take our Body which is Gold , and our Mercury which is seven times acuated by the marriage of it with our Hermaphroditical body which is a Chaos , and it is the splendor of the Soul of the God Mars , in the Earth and water of Saturn ; mix these two in such a Pondus as Nature doth require : in this mixture you have our invisible Fires , for in the Water , or in the Mercury is an active Sulphur or Mineral Fire , and in the Gold a dead , passive , but yet actual Sulphur ; Now when that Sulphur of the Gold is stirred up and quickned , there is made between the Fire of Nature which is in the Gold and the Fire against Nature , which is in the Mercury , a Fire partly of the one , and partly of the other , for it partakes of both ; and by these two Fires thus united into one , is caused both Corruption ( which is Humiliation ) and Generation , ( which is Glorification and Perfection . ) Now know that God only governs this way of the Internal Fire , Man being ignorant of the progress thereof , only by his Reason beholding its operations , he is able to discern that it is hot ; that is , that it doth perform the actions of heat , which is Decoction . In this Fire there is no Sublimation , for Sublimation is an Exaltation ; But this Fire is such an Exaltation , that it is Perfection it self , and that beyond it is no progress .

All our Work then is only to multiply this Fire , that is , to circulate the Body , so long until the Virtue of the Sulphur be augmented . Again , this Fire is an invisible Spirit , and therefore not having Dimensions as neither above nor below , but every where in the Sphere of the activity of our Matter in the Vessel ; So that though the material visible substance do sublime and ascend by the action of the Elemental heat , yet this Spiritual Virtue is always as well in that which subsides in the bottom , as in that which is in the upper part of the Vessel . For it is as the Soul in the Body of Man , which is every where at the same time , and yet bounded or terminated in none .

This is the Ground of one Sophism of ours , ( viz. ) when we say , that in this true Philosophical Fire there is no Sublimation ; for the Fire is the Life , and the Life is a Soul , which is not at all subject to the dimensions of Bodies : Hence also it is , that the opening of the Glass , or cooling of the same during the time of Working , kills the Life or Fire that is in this secret Sulphur , and yet not one Grain of the matter is lost . The Elemental Fire then is that which any Child knows how to kindle and govern , but it is the Philosopher only that is able to discern the true inward Fire , for it is a wonderful thing which acts in the Body , yet is no part of the Body . Therefore the Fire is a Coelestial Virtue , it is uniformed ; that is , it is always the same until the period of its Operation is come ; and then being come to perfection , it acts no more , for every Agent , when the end of its action is come , then rests .

Remember then , that when we speak of our Fire which sublimes not , that thou do not mistake , and think that the moisture of the Compound which is within the Glass , ought not to Sublime , for that it must do uncessantly ; but the Fire that sublimes not is the Metalline love , which is above , and below , and in all places alike . Now then for a close to all that hath been said , learn , and be well advised what matter you take in hand , for an evil Crow lays an evil Egg , as the Proverb hath it ; Let thy Seed be pure , and thy Matrix also pure , then shalt thou see a Noble Off-spring : Let the Fire without be such , as in which our Confections may play to and fro uncessantly , and this ( in a few days ) will produce that which thou most longest for , the Crows Bill . Continue then thy Decoction , and in an hundred and thirty days thou shalt see the White Dove , and in ninety days more the Sparkling Cherubim .

STAVE XII . And these Two things be best , he addeth anon , For him that worketh the Alchymy to take : Our Gold and our Silver therewith to make all one , Wherefore I say , who will our Pearl and Ruby make , The said Principles look that he not forsake : For at the beginning , if the Principles be true ; And if so be by craft he can them also take , In th' end truly his work he shall not rue .

THus come we to the last Conclusion , which is , that if a Mans Operations be Regular , and his Principles true , his end will be certain , ( viz. ) the Mastery .

O Fools and Blind that do not consider how each thing in the world hath his proper Cause and Progress in Operation ; Think you , if a Seaman should with a gallant Coach , intend to Sail to any place beyond Sea , he would not find his attempt to be foolish ; Or if with a Ship gallantly furnished , he should Row at Random , he may not sooner stumble on an infortunate Rock , then arrive at the golden Coast : Such fools are they who seek our secret in trivial matters , and yet hope to find the Gold of Ophir .

For the more exact Guiding of your Practice , take notice of these Twenty Rules following .

Rule I.

Whatever any Sophister may suggest unto you , or you may read in any Sophistical Author ; yet let none take you from this ground , ( viz. ) That as the end you look for is Gold : so let Gold be the subject on which you work , and none other .

Rule II.

Let none deceive you with telling you , that our Gold is not common , but Philosophical ; for common Gold is dead , which is true : But as we order it , there is made a quickening of it , as a grain of Corn in the Earth is quickened .

So then in our work , after six Weeks , Gold that was dead , becomes quick , living , and spermatical ; and in our composition , it may be called Our Gold , because it is joyn'd with an Agent that will certainly quicken it : So a Condemned Man , is called a Dead Man , though at present living .

Rule III.

Besides Gold , which is the Body or Male , you must have another Sperm , which is the Spirit and Soul ; or Female , and this is Mercury , in Flux and Form like to common Argent Vive , yet more clean and pure .

There are many , who instead of Mercury , will have strange Waters or Liquors , which they stile by the name of Philosophical Mercury ; Be not deceived by them , for what a Man sows , that he must look to reap : If thou shalt sow thy Body in any Earth , but that which is Metalline and Homogeneal to it ; thou shalt instead of a Metalline Elixir , reap an unprofitable Calx , which will be of no value .

Rule IV.

Our Mercury is in substance one with common Argent Vive , but far different in Form ; For it hath a Form Coelestial , Fiery , and of excellent Virtue : and this is the Nature which it receives by our Artificial Preparation .

Rule V.

The whole Secret of our Preparation , is , that thou take that Mineral which is next of kin to Gold , and to Mercury ; Impregnate this with Volatile Gold , which is found in the reins of Mars , with this purifie your Mercury until seaven times are past , then it is fitted for the Kings Bath .

Rule VI.

Yet know , that from seaven times to ten , the Mercury is made better and better , and is more active , being by each Preparation acuated by our true Sulphur ; which if it exceed in number of Preparations , becomes too fiery ; which instead of dissolving the Body , will Coagulate it self .

Rule VII .

This Mercury thus acuated , is after to be distilled in a Glass retort twice or thrice ; and that for this reason , because some Atoms of the Body may be in it , which were insensibly left in the Preparation of the Mercury , afterwards it is to be cleansed well with Vinegar and Sal-armoniack , then is it fit for the work .

Rule VIII .

Chuse your Gold for this work pure and clean from any mixture : if it be not so when you buy it , make it so by Purgation ; then let it be made fine , either by Filing , Malleating , Calcining with Corrosives , or any other way , by which it may be made most subtile .

Rule IX .

Now come to your mixture , in which take of the aforesaid Body so chosen and prepared , one Ounce of Mercury , as is above taught animated , two Ounces or three at the most , mix them in a Marble which may be warmed so hot as water will heat it ; grind both together till they be well incorporated , then wash the mixture with Vinegar and Salt till it be very pure ; And lastly , Dulcifie it with warm water , and dry it carefully .

Rule X.

Know now , that whatever we say out of Envy , our way is none other , and we protest , and will protest , that neither We , nor any of the Antients knew any other way ; for it is impossible that our secret can be wrought by any other Principles , or any other disposition then this . Our Sophism lies only in the two kinds of Fire in our work : the Internal secret Fire , which is Gods Instrument , hath no qualities perceptible to man , of that Fire we speak often , and seem yet to speak of the External heat ; and hence arise among the unwary many Errours . This is our Fire which is graduated , for the External heat , is almost linear all the work , to the white work , it is one without alteration , save that in the seaven first days we keep the heat a little slack for certainty and security sake , which an experienced Philosopher need not do .

But the Internal governing heat is insensibly graduated hourly , and by how much that is daily vigorated by the continuance of Decoction , the Colours are altered , and the Compound maturated : I have unfolded a main knot unto you , take heed of being insnared here again .

Rule XI .

Then you must provide a Glass Tun , in which you may perfect your work , without which you could never do any thing ; Let it be either Oval or Spherical , so big in reference to your Compound , that it may hold about twelve times the quantity of it within its Sphere , let your Glass be thick and strong , clear , and free of flaws , with a neck about a Span or Foot long ; In this Egg put your matter , sealing the neck carefully , without flaw , or crack , or hole , for the least vent will let out the subtile Spirit , and destroy the work .

You may know the exact Sealing of your Glass thus , when it is cold , put the neck where it is sealed , into your mouth , and suck strongly ; if there be the least vent , you will draw out the Air , that is in the Vial , into your mouth , which when you take the Glass from your mouth , is again suckt into the Glass with a hissing , so that your ear may perceive the noise ; this is an undoubted tryal .

Rule XII .

You must then provide your self with a Furnace , by wise men called an Athanor , in which you may accomplish your work ; nor will any one serve in your first work ; But such a one in which you may give a heat obscurely red at your pleasure , or lesser , and that in its highest degree of heat , it may endure twelve hours at the least .

This if you would obtain ; Observe , First , that your nest be no bigger then to contain your dish with about an Inch vacancy at the side where the Vent-hole of your Athanor , is for the Fire to play .

Secondly , Let your Dish be no bigger then to hold one Glass with about an inch thickness of Ashes between the Glass and side , remembring the word of the Philosopher , One Glass , One Thing , One Furnace ; for such a Dish standing with the bottom level to the vent-hole , which in such a Furnace ought to be but one , about three Inches Diameter , sloping upwards , will with the stream of Flame , which is always playing to the top of the Vessel , and round about the bottom , be kept always in a glowing heat .

Thirdly , If your Dish be bigger , your Furnace vent must be within a third part , or a fourth as big as your Platter is Diameter , else it cannot be exactly , nor continually heated .

Fourthly , If your Tower be above six Inches square at the Fire-place , you are out of proportion , and can never do rightly as to the point of heat ; For if you cause it ( if above that proportion ) to stream with flame , the heat will be too big : And if it stream not , it will not be big enough , or very hardly .

Fifthly , Let the top of your Furnace be closed to an hole which may but just serve for casting in of Coals about three Inches Diameter or Square , which will keep down the heat powerfully .

Rule XIII .

These things thus ordered , set in your Glass with your matter , and give Fire as Nature requires , easie , not too violent ; beginning there where Nature left . Now know , that Nature hath left your Materials in the Mineral Kingdom ; therefore though we take comparison from Vegetables and Animals ; Yet you must understand a Parallel in the Kingdom , in which the Subject you would handle is placed : As for Instance , if I should Analogize , between the Generation of a Man , and the Vegetation of a Vegetable , you must not understand , as though the heat for one , were to be measured by the other ; for we know , that in the ground Vegetables will grow , which is not without heat , which they in the Earth feel , even in the beginning of the Spring ; yet would not an Egg be hatched in that heat , nor could a man feel any warmth , but rather to him a numbing cold .

Since then you know that your work appertains all to the Mineral Kingdom ; you must know what heat is fit for Mineral Bodies ; and may be called a gentle heat , and what violent ; First , now consider , where Nature leaves you , not only in the Mineral Kingdom , but in it to work on Gold and Mercury , which are both incombustible : Yet Mercury being tender , will break all Vessels , if the Fire be over extreme ; Therefore though it be incombustible , and so no Fire can hurt it , yet also it must be kept with the Male Sperm in one Glass , which if the Fire be too big , cannot be , and by consequence the work cannot be accomplished . So then from the degree of heat that will keep Lead or Tin constantly molten , and higher , so high as the Glass will endure without danger of breaking , is a temperate heat ; and so you begin your degrees of heat according to the Kingdom in which Nature hath left you .

As then the highest degree of heat which the root of a Tree feels in the bowels of the Earth ; is not by far comparable to the lowest degree of heat an Animal hath ; So the highest degree of heat a Vegetable will endure without burning , is too low for the first degree of Mineral heat as to our Work .

Rule XIV .

Know , that all your progress in this Work is to ascend in Bus & Nubi , from the Moon up to the Sun ; that is in Nubibus , or in Clouds : Therefore I charge thee to sublime in a continual vapour , that the Stone may take Air , and live .

Rule XV.

Nor is this enough , but for to attain our permanent Tincture , the water of our Lake must be boyled with the Ashes of Hermes Tree ; I charge thee then to boyl night and day without ceasing , that in the troubles of the stormy Sea , the Heavenly Nature may ascend , and the Earthly descend .

For verily , if we did not Boyl , we would never name our work Decoction , but Digestion ; For where the Spirits only Circulate silently , and the Compound below moves not by an Ebullition , that is only properly to be named Digestion .

Rule XVI .

Be not over hasty , expecting Harvest too soon , or the end soon after the beginning : For if thou be patiently supported , in the space of fifty days at the farthest , thou shalt see the Crows Bill .

Many ( saith the Philosophers ) do imagine our Solution to be an easie work ; But how hard it is , they can only tell , who have tryed and made Experience : Seest thou not a Grain of Corn , sow it , and after three days thou shalt only see it swell'd ; which being dry'd , is the Corn it was before : Yet thou canst not say it was not cast into its due Matri●x ; for the Earth is its true place , but only it wanted its due time to Vegetate .

But things of an harder Kernel lie in the ground a far longer time , as Nuts and ●lumb stones , for each thing hath its season ; And this is a true sign of a natural Operation , that it stays its season , and is not Precipitate : Dost think then , that Gold the most solid Body in the world ? will change its Form in a short time ; Nay , thou must wait and wait until about the 40 th . day utter blackness be●●ns to appear ; when thou seest that , ●●en conclude thy Body is destroy'd , that 〈◊〉 , made a living Soul , and thy Spirit is ●ead , that is Coagulated with the Body ; ●ut till this sign of Blackness , both the ●old and the Mercury retain their Forms ●nd Natures .

Rule XVII .

Beware that thy Fire go not out , no ●ot for a moment , so as to let thy Mat●er be cold , for so Ruine of the Work ●ill certainly follow ..

By what has been said , thou mayst ga●●er , that all our work is nothing else ●ut an uncessant boyling of thy Com●●ound in the first degree of liquifying ●eat , which is found in the Metalline ●ingdom , in which the Internal Vapours ●●all go round about thy matter , in ●hich fume it shall both die , and be re●●ived .

Rule XVIII .

Know , that when the White appears , which will be about the end of Five Months , that then the accomplishment of the White Stone approacheth ; Rejoyce then , for now the King hath overcome Death , and is rising in the East with great Glory .

Rule XIX .

Then continue your Fire until the Colours appear again , then at last you shall see the fair Vermillion , the Red Poppy● Glorifie God then , and be thankful .

Rule XX.

Lastly , you must boyl this Stone in the same water , in the same proportion , with the same Regimen , ( only your Fire shal● then be a little slacker ) and so you shal● increase Quantity and Goodness at your pleasure .

Now the only God the Father of light , bring you to see this Regeneration of the light , and make 〈◊〉 to rejoyce with him for ever hereafter in light● Amen .

AN ADVERTISEMENT .

THis Author having wrote many Excellent Pieces on this Subject , not so much to manifest himself an Adept ( a● many have done ) as to benefit the World● by his Writings , himself professing , that ●●though the rest of his Adept Brethren ●ad ( as we may say enviously ) sworn se●●ecie ( contrary to their received Maxim ●f doing all the good they may with this ●rge Talent so long as they live , and ●●nger if it might be , ) yet had not he so ●worn , though they supposed it ; for he ●ad as himself confesseth , an extraor●inary impulse of mind , to be helpful to all ●●ncere searchers of this secret Art , ( to use ●is own words ) and to stretch out his hand 〈◊〉 such as are behind . Seeing therefore , ●hat it was the Authors own desire to ●enefit the World by his Labours , and ●hat he gave his consent to Mr. Starkey for Printing his Pieces , as appears in his Preface to the Marrow of Alchimy ; I know no reason wherefore his Writings should lie conceal'd any longer : And great pity it was that Mr. Starkey did separate this Author's Commentarie upon Sir George Ripley's 12 Gates , which he did as I was informed by one unto whom he gave the very Book from which he confessed he had cut the last Six Gates ; the Person demanding the reason wherefore he cut them in sunder : he answered , that the World was unworthy of them ; which nevertheless he promis'd to give that Person a Transcript of , but did not , which is the reason that they cannot yet be found ; the loss of which is very much lamented ▪ Wherefore if any Gentleman hath them by him , or any other piece of this Author , It is humbly desired that they will send them to the Pellican in Little Britain , London , that they may be Printed with the first Six Gates , which are now in the Press : And that I may not be wanting to contribute what I can for the discovery of this Author's Works , I here make bold to present the Reader with a Catalogue of such Pieces as are noted to be writ by this Author under the disguised name of Aeyraeneus Philalethes , part whereof are set down by Mr. Starkey in his Preface aforenamed , and part are mentioned by the Author himself , with several others , which he wrote ( as he saith ) for his own recreation , and afterwards burn'd ; which Author is acknowledged by all hands to be an English-man , and an Adept & supposed to be yet living , and travelling , and about the age of 55 years , but his Name is not certainly known .

These Books in this Catalogue were written by Eirenaeus Philalethes , whereof these 15. following are Printed . 〈◊〉 INtroitus apertus ad oc●lusum Regis Palatium , Amst. 1667. This is Re. printed in Germany , with the Collection of Books called Musaeum Hermeticum of the Edition 1677. in 4 o 〈◊〉 — Idem in English , called Secrets Reveal'd , Printed at London 1669. in 8ᵒ. being much more perfect than the Latine Editions . 〈◊〉 The Marrow of Alchymy , in two Poems or Parts , in English Verse , Lond. 1654. & 1655. 〈◊〉 Ars Metallorum Metamorphosews , Amst. 1668. in 8ᵒ. These are likewise in the aforesaid Edition of the Musaeum Hermeticum . Brevis manuductio ad Rubinum Coelestem , Amst. 1668. in 8ᵒ. These are likewise in the aforesaid Edition of the Musaeum Hermeticum . Fons Chymicae Philosophiae , Amst. 1668. in 8ᵒ. These are likewise in the aforesaid Edition of the Musaeum Hermeticum . 〈◊〉 Methodica Enarratio trium Gebri Medicinarum , Lond. 1678. in 8ᵒ. 〈◊〉 Vade-Mecum Philosophicum , sive breve manuductorium ad Campum Sophiae , Lond. 1678. in 8ᵒ. 〈◊〉 Experimenta de praeparatione Mercurii Sophici . Lond. 1678. in 8ᵒ. 〈◊〉 A Commentary or Exposition upon Sir . G. Ripley's Epistle to Edw. IV. King of England , Lond. 1678. in 8o. 〈◊〉 — Idem upon Sir G. Ripley's Preface to his Compound of Alchymy , Lond. 1678. in 8o. 12. — Idem upon the first six Gates of his Compound of Alchymy , London 1678. in 8o. 13. — Idem upon the Recapitulation of his Compound of Alchymy , London 1678. in 8o. 14. — Idem upon his Vision , London 1678. in 8ᵒ. 15. Experiments for the Preparation of the Sophick Mercury , London 1678. in 8ᵒ. These 13. following he wrote , but we cannot as yet find where the Copies are . 1. A Comment. or Exposition upon the last six Gates of Sir G. Ripley's Compound of Alchymy . 2. — Idem upon Sir G. Ripley's Erroneous Experiments . 3. — Idem upon Sir G. Ripley's Wheel . 4. — Idem upon Arnold's Vltimum Testamentu● 5. Opus Elixeris Aurifici & Argentifici . 6. Brevis via ad vitam longam , or Alchymy Tr●umphing . 7. Cabala Sapientum , or an Exposition upon the Hieroglyphicks of the Magi. 8. Elenchus Errorum in Arte Chymica deviantium● 9. Elenchus Authorum potissimorum in Arte Chymic●● 10. An En●hiridion of Experiments , togethe● with a Diurnal of Meditations , in which we●● many Philosophical Receipts , declaring th●● whole Secret ; with an Aenigma at the end . 11. Analysis Operis . 12. A Clavis to his Works . 13. Comments or Expositions upon Flamm●● Artephius , and Sendivogius . But these thre● are rather Quaeried , then affirmed to be wrot●● by this Author .

AN EXPOSITION UPON Sir GEORGE RIPLEY's PREFACE .

Written by Aeyrenaeus Philalethes , ANGLUS , COSMOPOLITA .

LONDON , Printed for William Cooper at the Pellican in Little Britain . MDCLXXVII .

An Exposition UPON THE PREFACE OF Sr GEORGE RIPLEY , Canon of Bridlington .

TO pass over his Prologue which is Adhortatory to the desirously studious of this Art , and the beginning of the Preface , which is his Address to God , who is the only Giver of Wisdom , to bestow upon him true Understanding , that he might lead his sinful Life to the glory of him , being over-swayed from what he was naturally , by him who is the Fountain of all Goodness ; I shall take up his Pattern for a Precedent rather of Imitation , than a Subject of Exposition .

And first , as touching those who shall bend themselves to this Science ; Let them resolve that they undertake a most admirable piece of Work , in which ( though far be it that I should think that God bestows upon any of us what we enjoy for our own Merits , but of his free Grace , yet withal ) let me exhort any one who shall set his Studies this way , to address himself to the Author and Fountain of Goodness for his help , that he may have grace to honour God in the use of so great a Talent : For I perswade my self , that whomever God shall appoint to be Heir of such a Talent , that he will give him a heart to improve it aright ; or else he will add to his Judgment for the abuse of so great a Blessing .

For whoever shall be wanton and dissolute , and live without the fear of God , what may he not do with such an Art ? unless God restrain him , as certainly he will , hiding this Secret from him , or making it to him a snare and trap to betray his Life into the hands of covetous men of the World , as many have found it by sad experience . Therefore the Lord give both me and thee that grace , that he may be continually before our Eyes , The Alpha and Omega of our Thoughts , Words and Actions : Even so Am●n .

In the Beginning , when thou madest all of nought , a globous matter , and dark , under confusion , by him the beginning , &c.

FIrst then cast thine Eyes upon the Works of God , and behold that work of his hands : Consider how the glorious work of Creation was begun by him , even by Christ , for whose sake this very Science is communicated unto the Sons of Men , as Bernardus Trevisan witnesseth , who in his Epistle to Thomas of Bononia , saith of this work , That it is done ( Christi Gratia ) for Christs sake .

Consider how out of one Mass the Lord God by his powerful Command made all things to appear that are in Heaven or in Earth ; the heavenly Bodies with their Influences above , and the earthly Matter below ; which by the Rotation of the Heavens produce all sublunary products , through the word of his Mouth .

Above all which and in all which God is , he is the Maker and the Lord of all , above all , blessed for ever , who hath purchased to himself a People , and redeemed them , and they shall reign with him for ever and ever .

For as of one Mass was made all things , right so in our practice must it be .

APply all this to the work of this Mastery Analogically and Allegorically : for as the Lord made all the works which we see , so he did lay them all under his powerful word of Command , by which they continue to be what they are , and are carried with an uniform motion to that first Pattern or Draught of things .

All our Secrets of one Image must spring .

AS then out of one mixed confused Mass all things had an actual existence according to their several kinds , so out of one Image all these Secrets must flow : Truth doth not consist in Heterogeneity , but in Unity ; for God is one , and his works uniform ; and the more Noble any thing is , the nearer to Simplicity .

As in Philosophers Books , whoso list to see .

TO this the Sentences of the Philosophers concur , as many as have truly understood the Secret , as Morien often and plentifully witnesseth , Geber , Trevisan , and many others : The thing is but one in kind , though two in number ; and though more things are used , yet till they be all brought to an oneness of Nature , they are not fit to enter into this work .

Our Stone is called the Lesser World .

ANd therefore our Stone is resembled to Man , who although he have a Wife different from him in Sex , yet one with him in kind ; in which sence it is called the Microcosm , or Less World : for indeed , next to Man , who is the Image of God , it is the true little System of the Great World : I shall not particularize here how , for in its place it will fall in seasonably .

One and Three .

THis Stone is also called Trine or Trinity in Vnity , from the Homogeneity of the Matter , as Trevisan saith : Our Stone is made of one Root , that is , of two Mercurial Substances , &c. This Trinity is discerned in the Components ; for first there is the Body , which is Sol ▪ and the Water of Mercury , in which besides its Mercuriality , there is a spiritual seed of Sulphur , which is the secret Fire . This is the Trinity , these are called the Body , the Soul , and the Spirit ; the Body is the dead Earth , which increaseth not without the celestial Vertue ; the Spirit is the Soul of our Air or Chameleon , which is also of a two-fold composure , yet made one inseparably ; the Soul is the Bond of Mercury , without which our Fire never appears , nor can appear , for it is naked , it inhabits the Fiery-Dragon , and it yields his Soul to the true Saturnia , and is embraced by it , and both become one together , bearing the stamp of the most High , even the Oriental Lucifer , the Son of the Morning : This Soul is Chalyb's Magical Volatile , and very tender , the true Minera of Sol , out of which Sol naturally proceeds , which I my self know to be true , and have spoken of it in my little Latin Treatise , called Introitus apertus ad occlusum Regis palatium : This is true Sulphur , which is imbibed by the Mercuriality of Saturnia , and notes it with the Regal Signet , and being united and revived into a Mineral Water by the Mediation of Diana's Doves , it is the sharp Spirit which in the Water moves the Body to putrefie . Thus is the Trinity proportionable , to wit , three Natures in the first Mixture , the Work is carried an end to perfect Complement distinctly , according to the Vertue of a Body , Soul , and Spirit : for the Body would be never penetrative , were it not for the Spirit , nor would the Spirit be permanent in its super-perfect Tincture , were it not for the Body ; nor could these two act one upon another without the Soul , for the Spirit is an invisible thing , nor doth it ever appear without another Garment , which Garment is the Soul . In this it exerciseth its vertue : this Soul , as it is drawn from the Saturnia , solid and dry , is named our Air , or rather the Chameleon , which is an airy Body , changing its hue according to every Object it beholds , so our Air is of an astonishing Nature , out of which I know all Metals may be drawn , yea even Sol and Luna , without the Transmuting Elixir , of which in my little Latine Treatise ( which was the Congest of mine own experience ) I spake fully .

This Air being dissolved into Water Mineral , hath in it two of our Trinity united so really that in a short digestion the spiritual inhabiting invisible Sulphur will without addition congeal the Mercury in which it is , and make a visible congelated substance of Luna and then Sol.

Thus this Trinity is indeed Vnity , one being Gold mature , fixt , and digested in act , the other Gold volatile , white , and crude , yet ( in posse ) to be made most fixt and solid by naked digestion . It is not then a delusion that Philosophers speak and write , for trust me ( Viderunt nudam sine veste Dianam ; sciens loquor ) I know I speak true , which the Sons of Art do know , and can testifie with me .

Magnesia also .

THis Stone is by the Philosophers called their Magnesia , their Adrop , &c. with many more names , and is indeed their Stone in the first true mixture of the true matter ; for it is the true seed , and will produce , with the co-operation of external Fire , in a patient expectation of the time of Nature , which is not long to him that understands it .

Of Sulphur and Mercury .

FOr that which is done by Nature in many years and ages , in the bowels of the Earth , decocting Mercury alone , without addition ; Art , to make the work short , first impregnates Mercury with a spiritual seed of Sulphur , by which it becomes powerful in the dissolution of Metals , and then adds to it mature Sulphur , by which the work is shortened ; and out of these two Parents of one Root is brought forth a Noble Son of a Regal Off-spring , that is not simply Gold , but our Elixir , ten thousand times more precious .

Proportionate by Nature most perfectly .

YEt all this Work of the Artist is only to help Nature ; we can do no more , yea we have professed and will profess , that we do only administer unto Nature herein : for all the Works of God are intire , we can but behold them and admire them ; and therefore we seek our Principals where Nature is , and amend Nature in its own Nature . Nor do we make the simple believe , which is the Trade of Sophisters , that we by our Extractions and Manual Operations upon Vegetables , Minerals , Urines , Hair , or the like , intend to make our so highly prized Elixir ; but out of such things in which Nature hath put it , we by Art do make it appear by revealing what was hidden , and hiding what was manifest .

But many one marvelleth , and marvel may , and museth on such a marvellous thing .

WHereas those who work upon other matters than the true , do betray their ignorance herein most foully , that they do not consider the possibility of Nature , but work after their Fancy ; as though out of combustible substances filthy in their nature , and made up of Heterogeneities , might be produc'd a pure perfect Metallick Substance , by reason of its unseverable Unity invincible , and by vertue of its transcendent Excellency cleansing and fixing all leporous and fugitive bodies in the Mineral Kingdom , and reducing them to the Anatical proportion of perfectly digested Sol or Luna , according to the quality of the Medicine . When therefore their Principles are not sound , their Conclusion is always deceitful , and then they not knowing Nature in her Operation , but interpreting the words of the crafty and envious Philosophers , according to the Letter , do stand admiring at the Unconformity of their Work to the Promises of the Philosophers , at least as they understand their Books ; they admire what this Stone is , if it be a Truth , or a Conceit ; and why they ( as well as any ) do not attain it if possible : Such meditations usually fill the minds of unsuccessful Alchymists , who though they be ( as they esteem themselves ) very Judicious , yet cannot stumble upon this unhappy Stone .

What is our Stone , &c.

THey marvel at the uncouth difficulty of the thing , nor can they almost tell what to judge of what they read ; forasmuch as all Philosophers say it is a very easie thing .

For Fowls and Fishes to us do it bring , every Man it hath : And it is in every place , in thee , in me , &c.

ANd in very deed the Antient Wise Men have so written , and do still write the same ; as to wit , That it is found in a Dunghil , according to Morien ▪ and for the easiness of the charge , they all write plentifully ; so that in respect of time and cost , Artephius and Flammel say it is but the play of Children and work of Women ; and therefore one Excellent Philosopher , writing of this Mastery , titles his Treatise , Ludus Puerorum ; that is , Childrens Play .

To this I answer , That Mercury it is I wis .

YEt trust me , though the wise men thus write , and it be true , there is notwithstanding something to be added to their Sentence , according as the Author of Novum Lumen well observed , as namely , That this Art is easie to him that understands it , as Artephius plainly expresseth ; but to him that is ignorant of it , there is nothing can appear so hard ; The Wise Man , saith Sendivogius , finds it in a Dunghil , but the Fool cannot believe that it is in Gold . I for my part ( through the great mercy of God to me an unworthy and unthankful Creature ) I know the Art to be true , and not that only , but also very easie ; and I wonder that men of so great parts have studied for it so long in vain ; only this I am confident of , it is the gift of God ; nor is it in him that willeth , nor in him that runneth , but in God that giveth mercy : In which respect I am bold , to the glory of God , to confess that I have the Art , and have Natures Operations in these so hidden Secrets , before mine eyes at this present writing , which I see hourly with admiration of the infinite Glory , in the beholding of such a great Glory in the Creatures , which , trust me , will ravish the Beholder , to see such a despised Infant as our Mercury is , to grow into so strong a Heroe , which the World cannot purchase .

But not the Common , called Quick-silver by name .

YEt the difficulty is not over when once it is known that the whole Secret consisteth in Mercury ; for what more frequent among the Sophisters than to cry , Our Mercury , &c. and yet in the Work of Nature they are as blind as Moles ? The cause is , for that Nature hath produced a Mineral Juice in the bowels of the Earth , which doth answer to most of the Philosophical Descriptions of their Water ; as namely , that it is mineral , quick , current , without humectation , ponderous , and the like ; which when the vulgar Alchymists read , they apply it to this naughty Mercury , which for inward Qualities hath nothing in it like ours .

Some there are , who trusting to the Sentence of most of the Wise Men who have written concerning this Art , do reject Mercury vulgar in word , when as indeed they dote as much upon it as others , whenas by their mock-purgations they handle Mercuries divers ways by Sublimation , Precipitation , Calcination Manual , even to a black substance , like to Soot or Lamp-black , by distillation from sundry Faeces , after grinding with Vinegar , by Calcination with Waters-fort , by Lotions innumerable , changing Mercury into sundry forms , and after quickning him : By all which Operations they imagine themselves secure of the Secret of our Mercury , whenas all such ways indeed are but Sophisms ; and yet Mercury so abused is one and the same vulgar Mercury .

So that upon this Rock more have stumbled than upon any other , & yet will stumble , till they know how to distinguish our Mercury from Common , and our preparations from that of the vulgar Sophisters , which have no likeness one to another .

But Mercury , without which nothing being is .

FOr our Mercury is Essential and Radical to our Body , and partakes of the nature of it intirely , and therefore it is said to be that Mercury without which nothing is ; for all things are distinguished by Philosophers by three Principles , ( although some Simples have not three , but only by Analogy ) among which the most essential is Mercury , for the humidity of all things concrete is called their Mercury , which is most intire to all things , forasmuch as all things owe their beginning unto Water .

So then as the proper specifick Mercury of all things is so Essential unto them that nothing is without it , so our Mercury is so consubstantial with our Body , that it is one in kind with that Mercury of which it was by coagulation concrete , which vulgar Mercury is not ; and therefore the Body is incrudate by this Mercury , and sends forth its Seed by mixture with it , through the co-operation of requisite temperate external heat .

All Philosophers record and truly sain the same .

TRuly this I could confirm by infinite Testimonies of Philosophers , since there never wrote any who was indeed a true Artist , but he hath affirmed the same : Geber , Artephius , Haly , Ro●●nus , Flammel , Sendivogius , the Author of the Rosary , Trevisan , with many others , which would be very tedious to name .

So that indeed this Work of mine I wrote not because enough hath not been written before , for I do but eccho to the Voice of all Philosophers , who have left upon record such clear Testimonies of the co-operation of Art and Nature herein , that if Wit were capable of this attainment , the Art would have been common ere now ; and I do verily admiringly adore the Wisdom of God herein , that an Art so true , so natural , so easie , so much desired and sought after , should yet ●e so rarely found , that the generality of Men , Learned and Unlearned , do laugh at it as a Fable : it is therefore most certainly the Gift of God , who is and ever will be the Dispenser of it , according to his good pleasure .

But simple Searchers putteth them in blame , saying they hid it .

MOst injurious are they therefore to the well-deserving Philosophers , who because they cannot understand their Writings , and through the mis-understanding of the possibility of Nature , do commit foul mistakes in their operations , and therefore reap a ridiculous Harvest , they then blame the falsity of Authors , or at least accuse their difficult writing , not considering that Philosophers owe them nothing , and whatever they write for the information of the studious , it is not of debt , nor yet of Covetousness , for they possess the greatest Treasure in the World ; nor lastly of Ambition , for many suppress their names : it is of Love therefore , and of desire to be helpful to the Studious ; which Love to requite with reproaches , is a ●●ken of great ingratitude .

Moreover , it is to be understood that the most wise GOD hath a ruling hand herein , and all Sons of Art have their Commission as it were given them ; they write and teach according to that permission which the Creator of all things hath given them . I may speak it experimentally , that when my self have had one intent , I have been so over-swayed with unpremeditated thoughts in the very writing , that I have taken notice of the immediate hand of God therein , by which I have been carried beyond what I intended .

And truly it is not our intent to make the Art common to all kind of men , we write to the deserving only ; intending our Books to be but as Way-marks to such as shall travel in these paths of Nature , and we do what we may to shut out the unworthy : Yet so plainly we write , that as many as God hath appointed to this Mastery shall certainly understand us , and have cause to be thankful unto us for our faithfulness herein . This we shall receive from the Sons of this Science , whatever we have from others : therefore our Books are intended for the former , we do not write a word to the latter .

But they be blame-worthy which be no Clerks , and meddle with Philosophy .

MOreover , we write not our Books for the information of the illiterate , as though any vulgar mechanick Distiller , Alchymist , or Sophister , should readily carry away the Golden Fleece ; or as though any covetous man , who makes Gain his utmost end , should readily gather the Apples of the Hesperides ; nor yet that any , though Learned , should by once or twice overly and slight reading ( as the Dogs lap the Water of Nilus ) straight-way be made a Philosopher : Nay verily , the majesty of this Science forbids so great impiety ; it is the gift of God , and not of Men : Our Books are for those who have been or intend to be conversant about the search of Nature ; we hint the way ; prayer to God and patient persisting in the use of means , must open these Doors . Let therefore profound Meditation , accompanied with the Blessing of God , Furnaces , Coals , Glasses , and indefatigable pains , be thy Interpreters , and let them serve for Commentaries upon our Writings . So I did , so I advise thee ; and the Blessing of God attend all studious vertuous Searchers in this way .

But though it Mercury be .

YEt is not the knot untied , nor difficulties overcome , when once a man hath learned to sing this thredbare Song in Philosophy , Est in Mercurio quicquid quaerunt sapientes : for what Sophister who cannot make so great a clatter in these general terms as a son of Art ? the greatest difficulty is to know what this Mercury is , that is so desirable and effectual .

Yet wisely understand wherein it is , and where thou shalt it seek .

THerefore let me advise every studious Searcher of this hid Science , to consider warily with himself what he seeks and would find ; nor that only , but in what he would find it : for trust me it is not in this Science as some do imagine , that our Arcanum may be made out of any thing , nor yet out of any base thing : But in the knowing of the true Principle , consists the first true step to Perfection , according to the Poet , Dimidium facti qui bene coepit habet .

Else I counsel thee take not this work in hand .

BUt he who knows not this our Ocean in which our Water hath its flux and reflux , and our Fountain out of which he may draw this Water for his use , let him forbear this , as a most dangerous Science , for he may only expect loss in it , but no profit .

For Philosophers flatter Fools with fair speech .

NOr let any expect comfortable Direction in our Books , who know not the true Matter , nor the true Keys by which our Matter is brought forth from darkness into the light ; for verily though we write for the inlightning of a son of Art , yet also for the fatal blinding of all such Owls and Bats who cannot behold the light of the Sun , nor can indure the splendor of our Moon . To such we propound rare tricks , suiting to their sordid fancy : to the covetous , an easie way without expence , in an inconsiderable time ; to the lazy Book-men , a play , without tedious toil ; to the unstable , rash , hasty multiplicity of Distillations .

But listen to me , for truly I will thee teach .

BUt to thee , supposing thy qualifications to be Honesty , Secresie , Studiousness and Indefatigableness , we will shew the Truth ; yet so , that it may be hid from the Vulgar , yet plain enough to an industrious attentive Reader .

Which is this Mercury most profitable .

PHilosophers have hidden much under the Homonymium of Mercury , so that it is no hard matter for those that peruse their Books to mistake them ; yea as many as God will have excluded from this Art , shall certainly mistake .

For many things are by them named by the name of Mercury , which are altogether useless in this Mastery ; and many Processes have they deciphered which themselves never did . I for my part shall not tread in their metaphorical steps , but shall herein candidly follow the path of profound Ripley , whose Text I annex to my Discourse as I go , because it is an elaborate Piece , in excellent Method ; on whom I do not so much comment , for I write mine own experimental Knowledge , but rather intend this Treatise for a Light to that excellent Light in Alchymy ; these Labours of mine being intire of themselves : Only to help thee to my utmost , I have confined my Discourse to his Method , which I might ( as other Philosophers have done ) have scattered here and there confusedly .

Being to thee nothing deceiveable .

AS then I have chosen Ripley's Method to follow , so will I imitate his Ingenuity , and do solemnly profess not to be deceiveable to thee in any thing , though I shall not so unfold the Mysteries , that bare reading shall suffice to shew the unveiled Diana .

Know therefore assuredly , that when the Philosophers say , That their Matter is every where , &c. This they speak only for the blinding of all such who taking the Philosophers meaning according to the bare sound of their words , do reap Trifles instead of Treasures . I shall therefore let you understand that this subject of the Philosophers is considered either in reference to its Matter , or formal Vertue ; in reference to the former , it is a concrete of Water , as all other Compounds are ; in respect of the latter , it participates of a Celestial Virtue , and that in a high degree in both respects . It is said to be in every place : for the original matter , which is Water , passeth equally through the whole Family of Concretes : and for the celestial Influence , it is so universal that nothing is hidden from the heat of it : so that indeed in this sence it is said to be every where . Moreover , the Stone being the System of the great World , doth in some way or other represent every thing which is or can be perceived by man ; I mean in reference to some or other operation , colour or quality , and therefore the Wise have described it almost by all things imaginable , for to every thing in some or other circumstance it hath resemblance .

It is more near in some things than in some .

YEt to speak properly for information , and not to conceal the Secret , we profess that there is but one kind in which our Stone is found , and in number two : understand me not as the Philosopher finds things in his first laborious Preparation , for so one of the two subjects which being of one kind enter the supernatural work of Generation of our fiery Stone , I say our crude Sperm flows from a Trinity of Substances in one Essence , of which two are extracted out of the Earth of their Nativity by the third , and then become a pure milky Virgin ▪ like Nature , drawn from the Menstru●●● of our sordid Whore .

Take heed therefore what I to thee write .

ANd now I call God to witness that I will shew you a great Mystery : our Stone is in one part of a perfect nature , which we would exalt into a more then most perfect , and for this end we stand in need of our true Fountain , which I have elsewhere described , and shall not now repeat : This Fountain hath three Springs , and these are three Witnesses which ●estifie to the Artist of the truth of his proceedings ; these are the Spirit , the Water , and the Blood , and these three agree in one ; the Water is a Mercurial Bond , which the Sophisters can behold so far as the outward shell reacheth , but the wise man can behold his hidden secret Centre : the Blood is of our Green Lyon , which is indeed the greenest or rawest of the three : for it hath no manner of Metalline Sulphur , no not a grain , and therefore is Totally Volatile , and it is more raw than the common Water , and yet it is called the Blood , for a most secret reason , because it is the feat of the Life , which is the Spirit , as Blood in man is the seat of his Life ; yea the Spirit by this Soul of our Green Lyon , is made manifest , and is united to it , so that though it be very green or unripe , yet that inhabits it , which is both pure and ripe , and can and will digest it with the Water , and make both become life with life : Now the Spirit is nothing else but a Chaos , the Wonder of the Wonders of God , which every man almost hath , and knows it not , because as it appears to the World it is compact in a vile despised form ; yet is it so useful , that in humane Affairs none can want it : to the Philosopher it appears united to the Blood , that is , of our Green Lyon , which truly is not a Lyon till the spirit be joyned with it , and then it is made able to devour all Creatures of its kind .

And these three agree in one , they are not absolutely one , mark that ; our Fire is not of the matter , and yet it is united with the matter , as if it were of one form with it ; and there is an agreement in one , though not a radical union ; for the spirit ( which is the Fire ) is separable from the Water and the Blood ; and then is our Lyon actually Green , but ceaseth then to be our Lyon , but is the true matter to multiply Emeraulds more glorious than natural .

For if to thee Knowledge never come , Therefore yet shalt thou me not twite .

ANd now indeed if any be ignorant , let him be ignorant ; I know not what more to say , and not transgress the silence of Pythagoras . I have told you that our matter is two-fold , crude and fixed ; the fixed is by Nature perfected to our hands , and we need only to have it made more then most perfect , which Nature alone could never perform ; nor is there any thing that can thus exalt Tinctures , but our dissolving Water , which I told you floweth from three Springs ; the one is a common Well at which all draw , and of which Water many use ; this Well hath in it a Saturnine drossiness , which make the Waters unuseful ; these frigid superfluities are purged by two other Springs , through which the Water of this Well is artificially caused to run : these Springs make but one Well , whose Waters appear dry , the humidity being sealed ; the Well it self is surrounded with an Arsenical Wall , the slimy bottom abounds with the First Ens of Mineral Salt and Sulphur , which acuate the Water of the first Well , whose primary quality is Coldness ; being thus acuated , it becomes so powerful a Menstruum , and so pleasant to the Metals , that for its peculiar Vertue it is chosen for to be the Bath of the Sun and Moon .

For I will truely now thee excite to understand well Mercuries three .

BUt because one Book never is sufficient in this Mastery , to discover all that is to be known , and other Authors write variously of Mercury : Attend further what I have to say to thee concerning this point .

We have in our work properly three Mercuries , of which one is to be by the Philosopher prepared , of which I have spoken ; and this being joynd with the perfect Body , and set to digest , the Glass is shut , and then in this first Composition is the Matter called Rebis , that is , ( two things ) to wit in Number , for you may yet separate each from other in its intire nature .

These two being joyned , do operate so within the Vessel till the Compound become a black Powder , which is then called the Ashes of the Platter .

This Powder relenteth into a black Broth , which is called Elixir , or Water extracted by Elixation , which is reiterate Liquefaction .

This Elixir is divided into a more subtile part , which is called Azoth , and the grosser part is called Leton , which is by Azoth washed and whitened .

In Rebis the Matters are confused , in Elixir they are divided , and in Azoth they are conjoyned with an inseparable union .

The Keys which of this Science be .

THese Menstruums or Mercuries are the very Keys of this Science : The first is the Philosophers Key , the other two are Natures Keys .

Reymund his Menstrues doth them call .

THey are called by the wise men Menstrues , in three respects : first for the secresie of them ; as those Lunary Tributes of Women are hid from common view , so these Mercuries from vulgar Searchers . Secondly for the Prognosticks of them ; as those in Women betoken maturity to conceive , so these are called Menstrues because they are fit for procreation . Thirdly in regard of the office of them ; as those in Women are accounted nutritive for the Embrion , so our Child is nourished by these to perfect age and strength .

Let me add a fourth reason , and that is , in respect of the time ; the Philosophical Preparation will hardly give thee thy first Menstruum fit for thy use in less than a month . And after conjunction thy first Menstruum will begin to hold of the nature of the Body in another month , and then thou shalt see a show of the second Menstruum ; but wait till another month , and thou shalt see thy second Menstruum compleat ; then yet wait a third month , and thou shalt see a show of the third Menstruum , which in the fourth month will perfectly exuberate , and then with it thou shalt soon see perfected Sulphur of Nature , for it is Fire of Nature ; and in this first Exaltation is the white Stone perfected .

Without them truly no Truth is done .

HE then that knoweth not the Secret of our Menstruals , let him forbear the practice of the Work , for verily he may expect nothing but a sophistical Delusion instead of the true Work of Nature : He is like a man that would enter an inaccessable Castle without a Key , or shoot in a Bow without a string .

But two of them be superficial .

NOw that you may know our Secrets exactly , we shall faithfully discover unto you our Experience , as cordially as a Brother may declare to a Brother ; and shall reveal what I never found yet revealed in any Author .

There are in our Mercury three Mercurial Substances , which may well be called Menstrues , the one the more gross part , ( which though it be a Water , yet it being the most palpable part , and visible , may be termed the Body of the Water : the last is a Fiery Form , which is the Blood of Cadmus ; this is a real invisible form , which is essentially and formally Sol Volatile : the second is the mean Soul , which Philosophers without Equivocation call Saturn's Child ; the middle substance of these three , are made into one wonderful Mercury , which hath not its like in the world .

Now for the superficiality of the two first Menstrues or Mercuries , and the essentiality of the third , know and understand , for our speech will be very mysterious : Know I say , what it is to be superficial , and what essential : Essence you know is invisible , and more formal then material , which doth actuate the matter , and ripens it ; but that which is superficial is visible , and may be seen , and is more material and passive : Now those two first which are superficial , are the Water and the Blood , the essential Menstrue is the Spirit , which all are in one ; yet distinguished in number , though not in kind .

The third Essential to Sun and Moon .

SO then two are material passive substances , which are united in our sophical Mercury ; the third is an active essence which is hid in our Mercury , which is essential to Sun and Moon , because it is a Fire , which is Sol volatile ; and as the Artist may govern this Mercury , it will digest the passive Principles either into Sol or Luna , at the Philosophers pleasure .

Their Properties I will declare right soon .

I Shall by and by in its place describe to you all the Properties of these three Menstrues , when I come to it ; in the mean time take notice that by this Mercury in which are three Mercuries , or Menstrues , the perfect Bodies will be calcined , and then dissolved into Mercury , which is not then so properly called a Menstrue , for it is the Fruit it self , called Azoth , or Virgins Milk ; which is a digestion beyond the Menstrues .

And Mercury of Metals essential , Is the Principle of our Stone material .

THe Bodies when they are dissolved do transmute the foresaid Mercuries by their own ferment , into their own nature , for the Fire of Nature assimilates all that nourisheth it to its own likeness ; and then our Mercury or Menstrue vanisheth , that is , it is swallowed up in the Solary Nature , and all together make but one universal Mercury , by intimate union , and this Mercury is the material Principle of the Stone ; for before our Mercury ( as it was compounded of three Mercuries ) had in it two which were superficial , and the third essential to Sol and Luna only , not to the Stone : for Nature would produce these two out of it , by artificial decoction : but when the perfect Bodies are dissolved , they transmute the Mercury ( that dissolved it ) and then there is no more repugnancy in it , then is there no longer a distinction between superficial and essential , but all is become essential ▪ And this is that one matter of the Stone , ●hat one thing which is the subject of all Wonders .

In Sol and Luna our Menstrues are not seen .

WHen thou art come to this , then shalt thou no more discern a distinction between the Dissolver and the Dissolved ; for the Water shall neither ascend nor descend , go out nor in alone , but the Fire of Nature shall accompany it , and the colour of the mature Sulphur , which is unseparably joyned , shall tincture thy Water .

It appeareth not but by effect to sight .

SO that thou shalt never see them severed one from the other , but shalt discern them by the effect , and by the eye of thy mind more then of thy body Therefore saith the Philosopher , Azoth and Fire are sufficient for thee in the middle and end , but not in the beginning , for then they are not our Mercury , that is our universally united Mercury . But in the first days of the Stone , there appear four Elements , of which three are in the Mercury sublimed , and one in Sol , which is counted all for Earth till it be dissolved , and then it fermenteth the Mercury , and makes the three qualities of it , which it hath , drawn from three substances to unite into one Mercury which hath all in it one essential property , and that is Solary , which first will shew the Moon in the full , and is the true one matter of all our Secrets , our one Image out of which springs white and red , not bare Sol and Luna , as will spring out of our Mercury , which we prepare with our hands , but the white and red Elixirs , which shew that this Mercury which Nature hath made in the Glass , without our help , is far beyond that Mercury which we prepared with a laborious toil .

This is the Stone of which we mean , Who so our Writings conceiveth aright .

ANd verily he that hath well studied our Books shall understand that this general one Mercury which we call Azoth , is indeed our Stone , which wanteth only digestion , for it is inseparably united , not in a Dyprative Conjunction , which is barely a mixture of the Sun with our Mercury ; or Triptative , which is a mixture and union of the Body , Soul , and Spirit , which is before Putrefaction ▪ but Tetraptive , which is the Anatization of qualities , which is the first degree of the white Stone , which will then grow higher and higher , till the Moon come up to the full .

It is a Soul and Substance bright .

THis Stone or Virtue multiplicative is not in relation to the matter , but the form , which doth make the matter to receive and after impress Tinctures : for who could believe that Sol , in which the virtue is but unary , I mean only sufficient for it self , should by the addition of our Mercury , which in reference to its material parts , is below the degree of Sol , and needs digestion , and that only to maturate it to the height of Sol , I say that by the mixture of those two Venerial Tinctures , should be multiplied in a manner infinitely .

Of Sol and Luna a subtile Influence .

WEre it not that this Tincture which in the Mercury is Sol and Luna , were as a Soul , that is , a spiritual thing , it were impossible ; it is therefore the very Dos faecunditatis which is in Minerals ( which doth appear in their Lunary and Solary Tinctures ) which was put and planted on and in them , in the first Benediction of ( Crescite & Multiplicamini ) which increasing is in some things juxta quantitatem : This is in quality .

Whereby the Earth receiveth resplendence .

SO then the matter of Minerals is a dead passive thing , in which there is included a Light which is cloathed ( vitali Aura aetheria ) as I may speak ; this form of Light is it which doth actuate and specificate or determine the matter ; and this splendor or Light is in all Metals , Sol or Luna , which are conspicuous more eminently in those two perfect Bodies Gold and Silver , but are in other Mineral Bodies more Clouded and Eclipsed with an earthly faeculent interposition between the fulgor and the superfluities , which is the Imperfection of such Bodies ; and is accompanied with a rawness and inconstancy in the Fire , the Impure carrying away the Pure .

For what is Sol and Luna , saith Avicen ▪ But Earth which is pure White & Red ?

SO then Sol and Luna is more formal then material ; for the matter is a gross Terrene Substance , but the form of Light purifying the Substance , is a most subtile spiritual thing which doth ennoble the grossness of the matter by a Fire-abiding Tincture .

Take from it the said Clearness , and then That Earth will stand but in little stead .

BUt if this Tincture could be separated from the pondus of the matter , the remainder would be an unprofitable Terrestriety : Our work therefore is for to advance this Light by exaltation in the matter ; which as it in its simplicity is but in unity , so it may be brought to a Virtue millenary , and gradually so exalted , that the matter would seem to be quite swallowed up of the form ; and yet in this exaltation it is not the moles or pondus that is the Solary or Lunary Virtue , but a Light whose multiplication is not in the increase of pondus , but in the circulation of Natures , till the Heavenly illuminate the Earthly with an immediate Beam , all interposition being removed out of the way .

The whole Compound is called our Lead ▪

FOr to attain this admirable multiplication Philosophers have found out a most subtile yet very natural Composition , which hath been not a little sought for by many : this the wise Antients , both to describe the Fountain of these Mysteries , as also to hide the Secret from the unworthy , have mystically called their Lead .

The quality of Clearness from Sol and Luna doth come .

THis Lead , so called from the appearing baseness of its original , is notwithstanding of an admirable power , for it contains the Bath for Sol and Luna ; that is , the Sun and Moon enter into it , and send out their Tinctures into it , which it receiveth , and like to a fertile Soil ennobleth it an hundred and an hundred fold .

These are our Menstrues , both all and some .

THus have I in general given you a description of our Menstrues , which are three , Acetum , Elixir , and Azoth ; which I shall now particularly describe .

Bodies with the first we Calcine naturally ▪ perfect .

THe first Menstrue we call our sharp Vinegar , with infinite other names , which it will be tedious for to recite ; and with this is made our Magical Solution of Sol ; this , saith Sendivogius , is ( Menstruum mundi in sphaera Lunae toties rectificatum ut possit calcinare Solem. ) In this , saith the noble Author of the Hermetical Arcanum , is made Eclipsis Solis & Lunae in Cauda Draconis : this is , as Artephi●● saith , the only Instrument in the World for our Art : for it causeth the Sun to putrefie ; that is , it loseth its hard compaction , and makes it to be an impalpable Powder , as saith the truth-telling Flammel . In this Calcination , as all Authors testifie , and our own Experience hath taught us , Natures are united , Colours are mingled , and one holds of the other , and this is the period of the first Menstruum , which ends in this Circulation .

But none which been unclean .

THis Blackness many erroneously conceive to be uncleanness , but it is not so , for it is only the Sepulcher of our King ; in which , though he seem to have lost what he was , yet from hence he shall arise what he never was before .

Except one .

ANd verily there is nothing of an unclean nature that entreth our Composition except one thing , which is the Instrument moving the Gold to putrifie ; and in regard that it doth naturally incline the Body to putrifie , and is as it were the very grave of it , it is called by some Philosophers Aqua foetida , and by some Mortis Immundities ; yet indeed it is not in its own nature unclean , but made pure , as pure as the Art of the Artist can make it with the help of Nature ▪ joyning Consanguinty with Consanguinity .

Which is usually Named by Philosophers their Lyon Green .

THis hidden Body , or rather Chaos , the Philosophers have highly extolled and deeply concealed , but they usually call it their Green Lyon , which many mistaking apply to Venus , and some to Vitriol , which is all one in a manner , Vitriol being only Copper corroded by an embryonated Salt ; but Fools , saith Ripley ( in his Errors ) call it the Green Lyon . I shall discover this Subject to you , so far as I dare , in this following Song .

The Learned SOPHIES FEAST . WHoso would lasting and eternal Fame Deserve , Learn thou the Lyon Green to tame . But this before you can by Art attain , To study him to know thou must be fain ; Nor is it , trust me , for a stupid Fool , Nor yet for one brought up in vulgar School . I shall him therefore lively out pourtray , Lest from this Banquet you go lean away . This Song I stile the Learned Sophies Feast , Prepare your self to come a worthy Guest : With Mind attentive to my words give heed , Lest you , instead of Meat , on Fancies feed . This horrid Beast , which we our Lyon call , Hath many other Names , that no man shall The truth perceive , unless that God direct , And on his darkened Mind a Light reflect . T is not because this Subject doth consist Of Animal Components ( he that list May well conceive ) that we do therefore use The name of Beasts ; nor is it to abuse The Readers ; he whoever so doth think , With stupid Sots himself doth hereby link . But it 's because of the transcendent force It hath , and for the rawness of its source , Of which the like is no where to be seen , That it of them is nam'd the Lyon Green . Now listen , and I shall to you disclose The Secret , which times past hath like a Rose Been hedged so on every side with Briars , That few could pluck it at their hearts desires There is a substance of Metalline Race , If you the matter view , whose louring face A Sophister would at first sight so scare , That he it to approach would never dare ; The form that●s visible is very vile , And doth Metalline Bodies so defile , That none to see it could be brought to think That thence should spring bright Phoebu● Pearly Drink : And yet , O strange ! a wonder to relate , At this same Spring naked Diana sat . Who horn'd Acteon for his ventrous peeping , This Spring two dreadful Beasts have in their keeping ; Which drive away rash Searchers to their wo , Them to inchant , the Art who do not know . Yet further for to answer your desire , I say this subject never felt the fire Of Sulphur Metalline , but is more crude Then any Mineral , which doth delude Th' unwary , and in Fire fugitive 'T is found th' impure away the pure doth drive ; And its Components are , A Mercury Most pure , though tender , with a Sulphur dry Incarcerate , which doth the flux restrain , And as in shackles doth the same detain . This Sulphur with malignant qualities Doth so the Mercury infect which with it lies That though they have no fundamental union , Yet hereby is debarr'd the sweet communion Which otherwise would surely intercede Between this Virgin-Nymph , which we call Lead And her dear Sister which in Silver streams Runs down abundantly , then should the beams Of bright Apollo cause the Dews which fall From these commixed Waters , from the tall Aspiring Mountains , gliding through the Vales , Fire to conceive of Nature , which avails To warm the Bath for Sol , in which he may Descend and wash , and with fair Phebe play , Till flesh and youth renewing , they be able To shine with glory , aye multiplicable . Know then this Subject , which the sure Base Of all our Secrets is , and it uncase ; And chuse what thou shalt find of greatest price , Leave Sophisters , and follow my advice : Be not deluded , for the Truth is one , 'T is not in many things , this is our Stone . At first appearing in a Garb defil'd , And to deal plainly , it is Saturn's Child : His price is mean , his venom very great , His constitution cold , devoid of heat . Although 't is mixed with a Sulphur , yet This Sulphur is combustible , to get Another Sulphur Metalline and pure , And mix with the Mercurial part be sure . This Sulphur in the House of Aries seek , There shall you find it , and this is the Greek Alcides , which with Jason Journey took To Colchos , this is it which never Book As yet reveal'd , and yet I will proceed , And greater Mysteries unfold with speed . Our Subject it is no ways malleable , It is Metalline , and its colour sable , With intermixed Argent , which in veins The sable Field with glittering Branches stains . The pure parts from the impure , thou shalt never With Fire or Water for this work dissever Nor with the hardest Iron dig it thence , For Steel 'gainst this affordeth no defence . So easily as any little Boy A Giant can suppress , this can destroy Alcides Brest-plate , with his Target stout , And put opposing Armies to the rout Of Swords and Spears , O wondrous force , and yet The Sages this have seen , when they did sit In Council , how this Fury they might tame , Which ( as unparallel'd ) they then did name Their Lyon Green , they suffered him to prey On Cadmus Sociates , and when the fray Was over , they with Dian's Charms him ty'd And made him under Waters to abide , And wash'd him clean , and after gave him Wings To fly , much like a Dragon , whose sharp Springs Of fiery Water th' only way was found To cause Apollo his Harp-strings to sound . This is the true Nymphs Bath , which we did try , And prov'd to be the Wise Mens Mercury .

IN this Song you have the Lyon Green so described , that more I dare not , more I cannot , unless I should pen you down the Receipt verbatim , which God and Reason forbids .

He is the mean the Sun and Moon between , Of joyning Tinctures with perfectness .

LEarn then to know this Green Lyon and its preparation , which is all in all in the Art , it is the only knot , untie it , and you are as good as a Master ; for whatever then remains is but to know the outward Regimen of Fire , for to help on Natures internal Work .

As Geber thereunto beareth witness .

MOreover be not various , seeking that in many things which is verily but in one thing ; for in all the world there is not any one subject but this : Ripley , after the Rehearsal of all his Errors , tells you , That he never saw true Work but one : And Geber , Exacte ( inquit ) singula sumus experti , idque probatis rationibus & nihil invenimus praeter solum unctuosam humiditatem penetrantem & tingentem , &c. And Artephius saith , There is no other subject in the World for this Art , naming it , although in a Philosophick manner , wonderous subtilly . I counsel thee , with Ripley , to learn to know this one thing which I have faithfully declared , and I know what I have declared experimentally to be true : He that understands me will have cause to thank God and me for what Light I have given to Ripley : He that with me understands Ripley will easily discern .

With the second which is an humidity Vegetable reviving what earst was dead .

OUr second Water , or Menstruum , or Fire , is our Elixir , which is an Elixation of our Matters , or drawing forth the Tincture out of our dissolved Bodies ; which doth cause our dead Body to rise , and to spring forth in Sprigs and Branches , like to the tender Grass in the Spring out of the Field ; and this so long until an intire Triptative Union be made of Body , Soul and Spirit . In this operation our Body of the Sun hath its dead moles turned into a living quick active Spirit , and our Compound after death begins to sprout , and to shew its true Vegetative nature , it is indowed with a green Colour , which is the sign of the growth of all things .

Both Principles Materials must loosed be .

HEre your Natures are changed , and hold one of another , and become one inseparably ; that is , the Solary Nature is not to be divided from the Mercury , nor the Fire from the Water , but with one the other is always moved ; and so though there yet be a superius and an ●nferius , an ascendens and subsidens , yet now quod est superius est sicut id quod est inferius .

And Formals , else they stand in little stead .

NOw between the two Extreams of Mercury and Sulphur , you have a marvellous medium ingendered : now the form of Gold is taken quite away , and it hath at present an accidental imperfect form , which is the mean through which it passeth to its transcendent perfection .

These Menstrues therefore know , I thee reed .

LAbour with all thy might to attain the skill of these two first Menstruums Theoretically and Practically ; the first is to be by thee prepared and proportioned in the beginning , before thou attempt any thing . When thou hast the true Nymphs Bath , then joyn this Spouse with her beloved Husband , and see if she will make his Body fall to sunder in impalpable Atoms : Then let Saturn be thy Chamberlain , and let him gather together these dissevered members , and of them make one broth , in which is blackness compleat , after which followeth greenness ; and then shalt thou know that thy Compound is by the living God endowed with a vegetable Soul .

Without the which neither true Calcination Done may be , nor true Dissolution .

HE who knoweth not the Mystery of these two Menstrues , can never attain either to Calcination or Dissolution of the Philosophers : The Mystery of the first consists in the acuating of thy Vinegar with the Blood of our Green Lyon , and the Soul of the Fiery Dragon , which is by seven Eagles , which are seven Cohobations and Depurations of thy feminine Sperm , till it conceive a spiritual seed , or true natural heat , to animate thy young King .

The Mystery of the second Menstrue consists in the true proportion of thy first Water , with its own Body , and the administration of true heat external , by which the combat between the Eagles and the Lyon may be stirred up ; thus shall the Duel be ended , the Lyon rent in pieces , and the Carrion of its Carcass shall kill the Eagles ; and out of these Atoms shall the second Water be made apparent by Dissolution .

With the third Humidity most permanent .

THe third Menstrue is by Artephius called the second Water , for our second he doth joyn together with the first ; although where he doth particularize the three Fires , he doth then distinguish three Menstruums .

The like course many Philosophers have used in the description of their Operations , some omitting the first , or at least confounding it with the second , for the greater obscuring of the Art .

But we have ( beyond what any have hitherto performed ) particularly insisted upon the three in order , and have taken more pains in the discovery of the first , because the wise Ancients have taken such pains to conceal that most ; and after that we have made an orderly proceeding to the second , which we have in like sort handled , and this being performed , we do now address our selves to the third .

This is called by Ripley a most permanent Humidity : and note by the way , that the first Water is called by Authors a permanent Water likewise ; but take notice that there is a different reason for each denomination ; for first of all , all Mercury is Water permanent , that is , the parts have no Heterogeneity , they will not leave one another in the examen of the Fire , but either all flyes and is unconstant , or else all abides and is constant in the tryal of Vulcan : and so is our first Menstruum . And in this our Mercury and Common Mercury agree , besides the identity of matter , for it is the form only that distinguisheth them . But in the next place , our Water is permanent with the Body , which Common Mercury is not ; that is , it by digestion doth unite , not only adhere to it , so that both together do make one Individuum , which is done by our secret Conjunction . But lastly , when the Body is thus by our Water reduced , at last it comes that the four Elements are united in this Water . After Putrefaction and Purification , which is the last most laudable Tetraptive Conjunction , and now the Tincture is the Spirit , and the Spirit is the Soul , and the Soul is the Body , and all these are one .

Incombustible and unctuous in his Nature .

THis is our true Incombustible Mercury , for it is totally purged from all its burning faeculency ; Gold though it be a pure Metal , in respect of others which are imperfect , yet compared with our Stone it hath also its faeces ; but this when it is taken away by Putrefaction and Ablution , then becomes a total separation of what is precious from what is vile , and as the Philosopher well saith , In the troubles of this our stormy Sea , all that is pure will ascend , and all that is impure descend , and will abide in the bottom of the Vessel in the form of a combust Earth ; then is made the new Heaven and the new Earth , pray to God then that thou mayst see when there shall be no more Sea . Yet I say before thou hast this final Inceration , thou hast this most incombustible Menstruum , and most permanent , in which Nature and Art have conspired and made a Purification , beyond what Nature alone could ever have brought to pass .

Therefore this Mercury , though it be liquid and in the form of Mercury , it is notwithstanding Unctuous , that is , great with Child , which Child is Sulphur , which Sulphur it will in the end bring forth , and shall then be sealed up in the belly of this Infant , which is when all is fixed , and Mercury is then hidden under the fixity of Sulphur .

Hermes Tree unto Ashes is burnt .

IT doth therefore naturally incline it self unto Inceration , for Earth is the Nurse of our Stone , and in it is its virtue attained , and its perfection intire , according to noble Hermes in his Smaragdine Table ; Vis ( saith he ) ejus est integra si versa fuerit in terram . By vertue of this third permanent pure incombustible Water , thou shalt at last attain a total Inceration ; for this Water though it be wholly Mercurial to sight , yet hath it in its own Bowels its own Sulphur , nay it is all Sulphur , and that all incombustible . This work is called the burning of Hermes Tree to Ashes , which is done thrice ; first , into a black unctuous Calx , as impalpable as Atoms , which are only to be discerned in the Sun-beams : secondly , into a fine white Calx , in which is the Moon in the full : the third , a red Calx , in which the Sun is Orient . Now know that the first Calcination is from the vertue of the Sun , in which the Sun seeks to rise , but by reason of the equal opposition it finds from the water , it is beclouded , and after through the interposition of the Earth , totally Eclipsed .

This Fire therefore , because of the mixture of it with the natural Fire of Sol , which is in it dissolved , is called unnatural ; the first Fire of our Water is called Fire against nature , and the Fire of the Sulphur of the perfect Body is called Fire of nature . In this operation , through the power and will of the Almighty , the Body which hath been so long dead , is by this Water quickned , and actually sprouts like to a Vegetable ; for when the pores of it are opened by the moistning of our Water , it straight begins to follow the Spirit upon the Fire , the Spirit then doth mount aloft ; which the Body thus made tender cannot follow , but as the Poet saith , non passibus aequis , as a Son that is little followeth his Father . It therefore in a token of its friendship with the Water , doth bud forth like to the tender Frost upon the surface of the Earth , and retains a quantity of the Water with it self , occupying a middle room between the bottom and the top ; in which respects the Philosophers have called it their Soul , which to shew its union to the Body , riseth no higher then it can have a root or Basis below ; and to manifest its love to the Spirit , it doth as it were climb after it highe● and higher for its season , until at length it return from whence it came : And verily this Soul is the Magnetical Medium between the Spirit and the Body , which doth desire the Spirit as its true drink ; and therefore as it grows dry , it doth attract the greater drops of sweat , which falling to the Earth , arise in a pleasant fume , and do moisten the growing virtue with a pleasant dew , by reason of which it grows every day more and more .

This Tree of ours some have compared to one thing , and some to another ; some to a Cypress or Fir-Tree , which indeed may seem to resemble it ; others to Haw-Thorn Trees , as Ripley in his Gate of Cibation ; others to Shrubs and Bushes , others to thick Woods , and in these Woods , saith Lambsprint , there is a Beast all over black . I confess there is a similitude between our Germination , and all these ; others , because of the Humidity of the Compound , which is ever and anon returning by drops , have likened it to a moorish low Bog , in which Rushes grow , and Toads keep ; others have called it their Coral , which is indeed the fittest comparison , for in our Tree there are Shoots and Sprigs , without any thing that may be properly likened to Leaves : as then Coral is an union of a Vegetable and a Stony nature , so is it in our Tree , ( for Stones and Minerals are of one Imposition ) our Tree is Metalline , and yet through the power of God it seems to Vegetate . 2ly . Coral grows under the water , where one would think no Vegetable could grow ; ours also grows in a heat in which no Vegetable but it self can grow . 3ly . Coral hath many Sprigs and Branches without Leaves ; so is our Tree . 4ly ▪ Coral as it is under water hath a most exquisite biting tast , which in the Air it quickly loseth ; so our Stone , or Tree Metalline , in its place is of a pontique fiery nature , but taken out , it in a short space loseth the same irrecoverably . 5ly . There are five sorts of Coral , the common Gray , the Milk White , the Green , the Bloud Red , and the Black ; so our Tree is at his periods of all these colours , and in this form , which Tree by the heat of the Fire is dryed to a Calx , which is called the Ashes of Hermes Tree . Lastly , Coral is more heavy then any other Vegetable ; and so is our Tree beyond all Vegetables , yea and Coral it self , in ponderosity . It was not therefore a fortuitous comparison that Philosophers named their Mastery the Tree of the Hesperides , nor is it in vain that they bring in Jason pouring Broth at the Root of it to attain the Mastery ; for verily ●he wise Philosopher ( noted by Jason ) ●o governing his Fire , that the Lunaria or Water of the Moon may return to the Earth in which these Trees grow , the Earth will at length be so dryed by the ●eat of the Sun , that it shall afford the Tree no more moisture ; then shall the Tree it self be calcined by the prevailing ●eat , into a Powder impalpable , first black , then white , then red . Therefore ●s our little Glass by Flammel in his Summary named the Philosophers Garden , in which the Sun riseth and setteth , and the Philosophers Tree is moistned with the dew of Heaven day and night without ●ntermission .

It is our natural Fire most sure .

THis Mercury drawn out of the Sun is the true natural heat , in the acua●ing and stirring up of which is the whole secret of the Mastery ; this is the honoured Salt , when this is made to appear thy operations will be so admirable , that they will take up thy whole worldly content , and with their variety the time will seem so short , that thou wilt not take notice of any tediousness in the passing of it .

Our Mercury , our Sulphur , our Tincture pure .

THis is our Mercury which cannot be attained with money , which is nothing but Sulphur , and Sulphur which is nothing but Tincture , in which all Elements are proportioned perfectly .

Our Soul , our Stone born up with wind , In the Earth ingendred . Bear this in mind .

THis is our Body , which is now become all Soul and all Spirit , all the pure parts are separated now totally from the uncleanness of the dead ; it is our Stone , though it be as yet volatile , yet it hath all in it essential to our Stone , and therefore though it fly and sublime for the space of seven times , yet his Nurse is the Earth , and therefore to it as to its Nest it returns , and in seven sublimations what was before all Heaven , will now become all Earth . And this is the period of all the Rotations , and Natures consummation .

This Stone also tell thee I dare , Is the vapour of Metals potential .

ANd now if any should demand of us what our Stone is , we shall answer him , that it is Gold digested to its height of purity and perfection , through the co-operation of Art and Nature ; but the means to get this , is to learn to turn thy Body into a vapour , that is , into Mercury , which then ascends in form of a vapour .

How thou shalt get it thou must beware , For Invisible truly is this Menstrual . Howbeit with the second Water Philosophical , By separation of Elements it may appear To sight in form of Water clear .

BUt the means to attain this is not a light work , it requires a profound meditation , for this is the Seed of Gold , ( which as the Poet sang , reclusa resedit longius ) it is involved in many links , and held Prisoner as it were in a deep Dungeon ; so that as the noble Sandivow hath it , it is the work of a very wise Philosopher to let loose Sulphur ; he that knows not our two first Menstruals , is altogether shut out from attaining to the sight of this third and last Menstrue ; yet he who knows how to prepare the first Water , and to joyn it to the Body in a just pondus , to shut it up in its Vessel Philosophically , until the Infant be formed , and what is the greatest of all , to govern his Fire dexterously , so as to cherish Internal heat with External , and can wait with patience till he see his signs , he shall see the first Water will work on the Body till it hath opened the pores , and extracted partly the Tincture of Sol , which as it comes out gradually , so it contests with the first Fire against Nature , so long till they be reconciled in an imperfect medium ; in which they , like to weary wounded Combatants , lye gasping and panting for breath , and at length dye ; and then appears the second Water of the wise , which doth ascend and descend so long til lit revive the dead Carkass , and then a Soul comes into it , and it vegetates and circulates , and changeth colours so long , till Blackness vanishing there be made a perfect union and universal temperament of Elemental qualities , never more to contend together : then the whole Compound for a time appears like to a new glorious Water , glittering like Oriental Pearls , and Fish-eyes .

Of this Menstrue by labour exuberate , With it may be made Sulphur of Nature .

THis is it which Raymund calls his Mercury exuberate , as much as to say , Mercury with Child ; Artephius calleth it , the Salt pregnant , for it hath Sulphur actually hidden under the Mercurial quickness ; therefore it by digestion is easily turned into our Stone , which is Sulphur , or Fire of Nature .

If it be well and kindly acuate , And circulate into a Spirit pure , Then to dissolve thou must be sure Thy base with it in divers wise , As thou shalt know by thy practise , That point , &c.

THis Mercury thus renovate or new born , may by the Philosopher be diversly handled ; for he may take his work from the Fire , and circulate and cohobate this Mercury by a peculiar operation , which is partly Mechanical , till he have a most admirable pure subtile Spirit , in which he may dissolve Pearls and all Gems , and multiply them or his Red Stone , before it be united with a Metal in projection for the making of Aurum Potabile . And in this Mercury thus circulated , is doubtless the Mystery of the never-fading Light , which I have actually seen , but yet not practically made . In a word , every one who hath this exuberate Mercury , hath indeed at command the subject of wonders , which he may imploy himself many ways in both admirably and pleasantly . And certainly he that hath this , needs no information from another ; himself now standing in the Centre , he may easily view the Circumference , and then operation will be , next to the Spirit of God , his best Guide . Know then , that if thou be a Son of Art , when thou art once arrived hither , thou art so far from being at the end of thy search , ( unless thou make Gold to be thy final object , and so thou shalt never come hither ) that thou art but now come into the Mystical School of the hidden wonders of God , in which thou mayst every day see new Miracles , if thou be studious and desirous of knowledge , which all Adepti are ; they prize skill before any earthly thing , and therefore refuse Honour and Pomp , and retire only to the beholding of God and his Works , in this admirable Looking-glass of the most hidden Mysteries of Nature .

For so together they may be circulate , That is , the base oyl and vegetable Menstrual , So that it be by labour exuberate , And made by craft a Stone celestial .

YEt doth not wisdom come naked , but with her she brings riches and length of days ; for this exuberate Mercury is an Hermaphrodite , and may without taking out of the Glass be circulated into a fifth Essence .

Now the union between the two Principles , is the very true cause of this circulation ; for though in this last Menstruum there is an inseparable oneness , yet the Components do give each their most noble quality to exalt the transcendency of our Medicine . The extreme Components of this third Menstruum , are the Sulphur and Mercuriality of the second ; as the first Menstrue , and Sol our Body , were the extremes of the second . The base oyl , our Sulphur is called , for he is the unctuous Dragon , or Earth which lyes at bottom without wings , and is the Basis as it were of the Work . The Mercury is called Vegetable , for that it flyes and returns , and makes the Earth to sprout and bud with tender branches . These two ( the base oyl or Sulphur , and the vegetable Menstrue ) at last make one intire indivisible substance , which is of an Hermaphroditical quality , the Man is the Woman , and the Woman the Man ; the Sulphur the Mercury , and the Mercury is the Sulphur ; in this respect the Earth flyeth as if it were Heaven , and at length the Heaven will precipitate in the form of Earth , and then is our work at an end , there is the Harvest in the South , when the glorified Soul is become a spiritual Body , which is called our Stone of Paradise .

Of nature so Fiery that we it call , Our Basilisk , or our Cockatrice , Our great Elixir most of price . For as the sight of the Basilisk his object Killeth , so slayeth it crude Mercury , When thereupon he is project , In twinkling of an eye most suddenly . That Mercury then teyneth permanently All Metals to Gold and Silver perfite . Thus guide thy base both red and white .

THis Heavenly Earth is true Mineral Fire , which is then resembled to the Sun in its Summer Solstice ; it is called Venom , because it penetrates Metals so wonderfully ; it is called our Basilisk , our Cockatrice , our Tyrian Poison , though indeed it be an excellent Medicine , in which respect it is called our incomparable inestimable Elixir . But the denomination of Basilisk it retains from its sudden operation upon Mercury ; for it penetrates it in projection , as warm Oyl runs into sinking Paper , even to the profundity of it . Let thy Mercury therefore be taken as it is crude bought at the Apothecaries , and thou shalt set it in a Crucible to the Fire , in such a heat as the Mercury may not fume ; and when it is so hot that it is ready to fly , which you shall discern by a spurtling noise , throw upon it of your Medicine as much as will teyne it , and you shall see that in a moment it will enter it , and straightway the Mercury loseth its flux , and stands congealed . Then it is to be melted by a Fire of fusion , and you shall find pure Gold or Silver , according to the quality of your Medicine . But if you cast your high Elixir in too great a quantity on Mercury , you shall find in the Crucible after projection , a brittle mass of the quality and colour of the first Medicine , only of a lower virtue , which then you may project upon any inferiour Metal , and it will transmute it into most perfect . This operation is not apparent or to sight , as is the work of Sophisters , but it is both inward and outward , for it transmuteth into a perfect species , and not only to shew . This is the way of projection both of thy white and thy red Quintessences , first to cast them upon Sol or Luna , according as thy Medicine is , and after that to make projection on Mercury again and again , till you find the true extent of the virtue of your Stone .

Aurum Potabile thus is made , Of Gold not commonly calcinate .

ANd now I come to the second reward that Wisdom doth bring with her , and that is length of days ; and here I have transposed some few Verses of Ripleys concerning Aurum Potabile , that what he saith in this point may be represented in view together , Method inviting me to it . Some propound the Medicine of Aurum Potabile to be Extracted out of Sol pure , by corroding with Aqua Regia , and afterwards levigating it by reiterate Calcinations in the Fire , and manual Contritions . This Calx so subtilized , some attempt to resolve by Menstrues , ( as they call them ) but in vain , there being only one Menstruum that hath the power to resolve both Gold , and all sublunary Bodies , to their first matter . Paracelsus the first Author of this , did name this dissolving Water his Alkahest , his Jgnis Gehennae , his ●orrosivum specificum , with many other names . This Medicine thus made of Gold by the Alkahest , as it is Philosophical and real , so it is very excellent , and known only to the Adepti .

Yet this is not our great Medicine , for this being but a resolution of Gold in its unary simplicity , doth afford to us only the most exquisite Medicine that is in Gold , as it is made and left by Nature , which partly for its simple vertue , and partly for its Metallick determination , doth not enter our Constitutive Principles , and consequently cannot touch or reach long life .

But of our Tincture which will not fade , Out of our base drawn by our Menstrue circulate .

BUt when as we have by our Art exalted Gold from an unary to a millenary perfection , and advanced it from its gross corpulency to a Spiritual Tincture , which is unfading , and of all Sublunary things the most durable , then out of this so glorious and triumphant in an universal virtue , we do make an Oyl so called by us , ( though it be permiscible by mixture in any Liquor ) which Oyl is the very Tree of Life , which prevails and triumphs over all the Miseries in the world . For it is not Metallum , but transcending all Metalline things : This Tincture is extracted out of Gold , not as Tinctures are drawn by the Sal Circulatum of Paracelsus , but by an universal changing of the Sickness of the Metalline off-spring , into a true posture of Health ; by which means it is able to heal all Metalline Bodies from their Leprosie , and being resolved by its own Vegetable Humidity , which is our first Menstrue , circulated till the Water have a ferment from the Bodies , and the Bodies from the Water , it will give a Spiritual Tincture , sparkling like the flame , to tast most sweet , to smell most pleasant , the most incomparable Treasure of the whole World .

And for thy first ground principal , Vnderstand thy Waters Menstrual .

NOw I return to that which went before concerning this Medicine , which I passed over in that place , that I might here bring it in together ; and indeed he who will know this Mystery , he must in the first place learn to know his Menstrual Waters , for without this knowledge he can never come to this Mastery ; for with the third Menstruum , ( counting three according to Ripley ) or the second Water , ( making the first and second into one , with Arteph●us ) is this fragrant Balsam made : And verily the whole is but Cohobation , the first Water being cohobated so long upon the Bodies , till it receive from them a quality of natural heat ; yet so as that the quality of its own Fire , which is corruptive , and so against Nature , be mingled in way of action and passion with the natural Fire . This makes a Fire innatural , and is the second Water , in which colours rise and set frequently , and then by cohobating it till Fire of Nature have wholly subdued his Adversary , and made a perfect peace and union with it . Then all is Fire of Nature , then the Clouds are scattered and the Light appears ; and this is our third Water , the subject of wonders , which being one alone , doth from that time all operations within it self , congealing , relenting , calcining , exalting , subliming and fixing all Elements , being linked here inviolably to the making up of that great Mysterium magnum , which Paracelsus described , but knew it not ; we both know it , and have seen it , and what we do know and have seen , we do faithfully relate .

And when thou hast made Calcination , Increasing not wasting moisture radical , Vntil thy base by oft subtilation , Will lightly flow as Wax on a Metal . Then loose it with thy Vegetable Menstrual , Till thou have Oyl thereof in colour bright .

THerefore labour thou to bring thy Gold to a Calcination , not by Corrosives , but by Mercury , not into a Powder red and dry , but into a Calx black and unctuous , and multiply moisture by our true Virgins Milk ; then circulate these Natures together , till they will flow like unto Wax upon a Plate of Metal , which is the sign of the true Tincture of Luna . Continue thy Fire till the fixt again relent of its own accord , till the dry become moist again , and till a Soul return ; then shall thy Tincture proceed forward to a new Germination , and shall be indowed with a Vegetative Soul . Govern thy Bath sweetly , until thou have a Tincture of Citrine , which is a sign that thy Water is now impregnated with the Oyl immarcessible .

Then is that Menstruum visible to sight .

THen shalt thou discover what before was hidden , and see what before was invisible , and shalt say with the Philosopher , O Nature , how thou makest Gold volatile that was most fixed ! Therefore have they passed one into another .

An Oyl is drawn out in the colour of Gold .

THis is our Virgins Milk of the Sun , which is yellow ; with this and our perfect Tincture , we make our Blessed Oyl , which hath not its Peer among all the works of God , next to the Immortal Soul of man , the Glass of Tri-unity , the Sabbath of perfection . O happy they that attain to it !

Or like thereto out of fine red Lead .

YEt a succedaneum of this noble Medicine is found in the loyns of Saturn , in the bowels of our despised Infant , which some true and loyal Sons of Nature , through the great mercy of God , have attained without knowing our great Arcanum , which a man would think marvellous .

This is our red Lead , our Mercury essencificate and coagulated into a chaos of Spiritual Gold , and after dissolved into a quintessence as red as Bloud ; which because it is made out of the very Essential Mercury of our Stone , which is our first Water , I shall leave it undiscovered , which otherwise ( if it might be explained without danger of prostituting the other Secret to unworthy people ) I would for the good of Mankind proclaim it with Trumpets .

Which Raymund said when he was old , Much more then Gold would stand in stead .

THis Oyl or Quintessence , this Balsam of Health , we do therefore prize for its wonderful virtue , not so much for that by means of it Poverty , that great snare , may be avoided , but for its wonderful prevailing excellency against all Diseases both of body and mind , as witnesseth Lully , Trevisan , Artephius , with that excellent Book intituled Aurea Hora , or Consurgens Aurora .

For when he was for Age near dead , He made thereof Aurum Potabile , Which him revived as men might see .

BY vertue of this Quintessence Artephius testifieth , that he lived above a thousand years : Flammel also recordeth of it , that it triumpheth over all the Miseries of the World . Johannes de Laznioro is more bold , and saith , that if in the Agony of death a man should tast but a Grain of it , all the mortal Pestilence would depart from him .

Since then this Knowledge is so wonderfully profitable , being the very Looking-glass of Nature , the Antidote against Poverty and Sickness , and consequently the Cut-throat of Covetousness , Pride , Ambition , and such like sordid Affections , who would not bestow a little time in the Inquiry of it ? In which let me assure thee in the very words of Trevisan , the Art is so plain , that if it were nakedly described it would be contemptible . And yet in vulgar Mechanicks , how frequent is it for men to serve seven , eight , yea ten years Apprentiship to attain them ? And in some that are a little more ingenious , how frequently are considerable sums of Money bestowed to boot ? Yet in this noble Art , so far excelling all Humane Sciences as the Sun doth a Candle , who will imploy himself with diligence ? unless it be some Money-minded Sots , who seek only for Riches ; and yet how soon are even they weary ? So that few or none persist in their Inquiry , save a few Roguish Sophisters who live by Cozening ; by reason of such the Art is scandalized , and ill spoken of : Yet trust me , for I speak knowingly , the Art is both true and easie ; yea so easie , that if you did see the Experiment , you could not believe it . I made not five wrong Experiments in it , before I found the truth , although in some particular turnings of the Encheiresis , I erred oft ; yet so , as I in my error knew my self a Master , and in less then full two years and a half , of a vulgar Jgnoramus , I became a true Adept , and have the Secret through the goodness of God . And that this is true , there are those alive that can bear witness to this my writing , which I penn'd for the sake of the Ingenious , that they may have Ariadne's thread stretched out to guide them ; so with the blessing of God they shall by their own Experience see and know , that I wrote nothing but what the Light of Experience ( far beyond all imaginary conjectures ) hath taught me to be true .

ANd now my Muse , let it not irksome seem To thee of Natures Mysteries to sing , Those hidden Mysteries which many deem Nought but delusions with them for to bring . This is th' opinion of the Vulgar rude , To whom there 's hardly any selcouth thing , But seems a Juggling trick , that would delude Their fancies with an empty wondering ; Therefore against it they with thundering words do ring . There is a fiery Stone of Paradise , So call'd because of its Celestial hew , Named of Ancient years by Sages wise Elixir , made of Earth and Heaven new , Anatically mixt ; strange to relate , Sought for by many , but found out by few ; Above vicissitudes of Nature , and by fate Immortal , like a Body fixt to shew , Whose penetrative vertue proves a Spirit true . His property is as the Sages told , Metals imperfect ( which before would burn ) Six to transmute into most perfect Gold , And five into the finest Silver turn , Not equalled by Metals of the Mine ; Which while some seek , they madly seem to spurn The pricks , which proves in th' end a bad design , And gives them cause sadly at length to mourn , And to bewail their destiny like men forlorn . For why , they do not well premeditate The nature of the thing they would attain ; The only thirst of Gain doth animate These Gold-adoring wretches , who maintain Their mad expence with many a cursed lye , Nor from false perjury will they refrain : Thus they allure fools by flattery , To trust their dotage for the hope of gain , This last so long , till in the suds they both remain . Then Covetousness wrangles with Deceit , And curses him for all his lewd expence : The other being conscious of his cheat , With subtle words doth make a sly defence . But what is past can never be recall'd , This grieves the Churl , who vows for that offence He 'l have the Jugglers future pranks forestall'd , Lays him in Gaol , O monstrous change ! from thence The great Stone-maker through a Grate doth beg for pence . But he who will a studious Searcher be Of Truth , let him such Sophisters eschew , And if he will but be advis'd by me , Of false ways I 'le him warn , and shew him true . Beg humbly of thy God to be thy guide , For thou must pass through hidden ways , by few Traced ; and that thy suit be not deny'd , Intreat of him thy heart for to renew , Thus qualifi'd thou mayst thy Journey never rue . Next learn to know the different Kingdoms three , In which all sublunary things are wrought , Vnveil the hidden Bodies , whose degree Is noble , though their place full low be sought ; In which respect they bear the Planets names , And they to such a Virtue may be brought , Which answer may the painful Chymist's aims , And it perform , which will surpass the thought Of the rude Vulgar , who by only sense are taught . The Wise mens Books with diligence peruse , From which , if diligent , thou mayst discern What substance 't is they for their Matter chuse , Also their hidden Agent thou mayst learn . They tell thee eke what things thou shouldst refuse , And of erroneous Works they will thee warn ; Their counsel take , so shalt thou never lose Thy cost ne labour ; also thou mayst earn Riches and Health , the one to other subaltern . Yet pains and labour see thou do not grudge , Nor cost , although a little will suffice ; Yet Truth at first to find thou may not judge ; 'T is well if faults at length will make thee wise : Nor be thou over-heady to believe The Shell of words , which them who are not nice To sever Truth from Falshood , do deceive , That they to win a shadow lose a prize : To sever Corn from Straw I therefore you advise . And if you please to take me for your Guide , I 'le you unto a godly Castle lead , A Castle which to hold all proof is try'd , So that there 's none within its Walls may tread But he who favour'd is with special Grace , No other title any one may plead : And she who is Queen-Regent of the place , Is Nature call'd , she in Jehovah 's stead Doth sit and rule , for she next under God is Head . This Castle round by force Inexpugnable , Whose Composition's Homogeneal , Immortal ever stands , that none is able To conquer it by force , though fraud withall Concur ; its standing is so firmly stable , No way to storm it , though we could recall Great Hercules , 't is so inviolable : And yet withall its Beauty is so amiable . Twelve Gates it hath , and yet they are but one , And these twelve Gates have but one only Lock , So that you either open all or none ; Nor can you force it open with a knock , For violence cannot it break in sunder , Those who attempt it the event doth mock ; Nay though you could call down the dreadful Thunder , It would nothing avail ; who so his stock Shall thus imploy , may walk at length in thread-bare Cloak . There is one only Key , this learn to know And make , then I will you a Master name . This Key the entrance of the Lock will show , And being enter'd will unlock the same : Which being done , to you shall open fly The twelve Gates of this Castle , great in fame , Little in bulk , which once I did espy ; Also within it a most noble Game Fought 'twixt an Eagle volant , and a Lyon tame . FINIS .

AN EXPOSITION UPON THE First Six Gates OF Sir GEORGE RIPLEY's Compound of Alchymie . VIZ.

1. Calcination . 2. Dissolution . 3. Separation . 4. Conjunction . 5. Putrefaction . 6. Congelation .

Written by Aeyrenaeus Philalethes , Natu Anglus , Habitatione Cosmopolita .

LONDON , Printed for William Cooper at the Pellican in Little Britain . MDCLXXVII .

Sir GEORGE RIPLEY's Compound of Alchymie Expounded by a Son of ART.

The first Gate opened , Which is CALCINATION .

Calcination is the Purgation of our Stone .

WE have led thee as it were by the hand through many a waste Field , and many a Desart and Thicket , and now lift up your eyes and behold where you are , and now welcom my Friend into the Garden of the Philosophers ; here you may behold ( like a Landskip ) a very glorious Castle , walled about with a very high wall , and twelve Gates one following another hindering your entrance and Possession of it at will , one being opened the rest open of themselves , and yield to thee a far more renowned Conquest , then ever Caesar or Alexander won . The first Gate loe is as it were dug hollow into the Earth , and little to be seen above the Superficies : view well the Inscription which is written over it , which is the words of that Curse which God inflicted on Adam , in the day that he fell , Dust thou art , and unto Dust thou shalt return . Mark the Escutcheon that is set forth upon the Gate , this signifies unto thee , that some Great Person is dead within , therefore behold the Attendants all stand in Mourning ; amongst whom one with this verse of Solomon , I am black , but comely , &c.

This Lady the Sages have called Juno , or the Metallick Nature , which is indeed very comely , yet black , for why the Sun hath shined upon her . Another who seems to supply the room of the Porter , speaks unto you in these words , Nothing entreth hither that defileth , or that is unclean . But enough of this , we must not here stand gazing , lest we be taken for Spyes ; but we will knock for a Guide , who may go along with us ; for know that this Castle is a Garrison , and must not be viewed without a Guide , who may conduct us in and out , and shew us what the places are through which we pass . And now he is come , I shall acquaint you somewhat of his conditions , that you may know how to please him , that he may be the more willing to go along with you in the right way , and not leave you , as he hath done some , nor mislead you , as he hath done others , who when they have attempted this work with good success in the knowledge of matters requisite , they notwithstanding have fatally erred , not knowing how to please their Guide , who hath a humour of his own not to be equalled in the World ; and if you make him either sullen , or cholerick , you had as good give over the enterprise .

First of all then know , that for his parts he is a very stupid Fool , there is none more simple among all his Brethren ; yet is he most faithfull to his Lord , and doth all things for him most prudently , ordering all things in the Family very discreetly ; which I may rather ascribe to a natural instinct , then to any quickness of parts . He is very faithful , for that cause he will never either ask or answer any question , but goes on silently : Nor will he ever go before you , but follow ; you must be very wary how you lead him , if he can find an opportunity he will give you the slip , and leave you to a world of misfortune . By his countenance you shall know whether he be pleased or displeased ; therefore lay bonds on him , that is , shut him close where he may not get forth , then go wisely before with heat , and ever observe his countenance as he follows ; his anger you shall know , by redness in his countenance , and his sullenness by his lumpish behaviour ; in his good temper he is indifferent active and merry ; and so you shall pass on forward , or turn , or go back , as you see his countenance and temper inclined . In the next place you are to understand , that he was born to be a drudge , and is the very Servant unto all his Brethren ; and hereupon he doth as it were monopolize the whole toyl and task of labour to himself , and if you go about to do any thing , he will presently take snuff , and will leave you all the work to do , and will not do one stroke more .

Thirdly , he through long custom hath gotten a habit of perpetual working , and therefore if you allow him one hours respite , he will never work more ; for in his Fathers house he committed the offence of Cham , and is therefore judged to be a Servant of Servants : his body is very tender and naked , yet will he have no Cloaths , nor will he endure any Consolidation of parts without exception ; for in his youth he offended with Ruben , and went up to his Fathers Couch , and was for that doomed to a perpetual inconstancy , and is as unstable as Water . These in general are the qualifications of your Guide , and you must address your self to him accordingly , or else your labour will be in vain .

Restoring also of his natural heat . Of Radical humidity it loseth none , Inducing solution into our Stone most meet .

THe first place which you come to , worthy your observation , is a large Room floored with black , the Hangings part black , bluish , and yellowish , in which you may see a Carcass intombed , and very rotten ; a Serpent almost dead with cold , laid to the fire , and a Fountain still flowing forth to water a Pot which is nigh to it , in which is planted an Herb much like to Ros solis , only it hath the Root black , the Leaves yellow , with bluish veins and black spots in them continually standing in a dew , and over it the Sun as in the Solstice , shining in its full vigour , and under in a Fire , as it were of Aetna burning continually . The Fountain still sends a few small streams of Pearly water to the Root of this Herb , which by insensible pores ascend and stand like drops discoloured on the Leaves of the Herb , which seems as though blasted and withering , and yet always full of drops , which dropping down again , and rising continually , do resolve the Tree into a viscous Juice , which is afterwards dried up into a dry dust , yet unctuous to sight , and very black .

After Philosophy I you behight .

THen I lift up mine eyes , and behold I saw Nature as a Queen gloriously adorned , sitting upon her Throne , and in her hand a fair Book , which was called , Philosophy Restored to its Primitive Purity ; whom with low submission I did obeysance to , and she graciously took notice of me , and gave me this Book to eat it up , which I did , and straight-way she had another of the same in her hand : Then was my Understanding so enlightned , that I did fully apprehend all things which I saw and heard ; and when I approached to any Gate or Door , straightway ( as though they were acted by a sensitive Spirit ) they opened of their own accord : And all in the House did fealty to me , and said that I was to be honoured as Lord of the place : For , say they , the Queen and He are in love united , and she moreover hath plighted her troth to him . Then I considered with my self , and behold the Book that I had devoured ( like a Charm ) had so commanded my Spirits , that I could think of nothing more than the enjoyment of this rare Beauty which I had beheld : And while I was full of these thoughts , behold I heard a Voice behind me , saying , What wouldest thou in this World ? I was a little astonished at the Voice , but yet boldly answered , Nothing but that I might once more see that admirable Perfection which once I beheld in a Nymph , which not long since I saw , who with seeming affection did salute me , and gave me a Book to eat ; which when I had eaten , my Intellectuals seemed as though the Candle of the Lord had been kindled in them : But since I could never see her whom my Heart longs for : Oh that I might only be so happy again ! Then said the Voice , Thou art happy in that thou hast seen her , more happy in that she gave thee that Book , which few in an Age attain to ; most happy in that thou couldest and didst eat it , which every one that hath it cannot do : She therefore whom thou seekest for , is gone into her retired Solitudes , and as a Legacy hath left thee two great Treasures , the Treasure of Riches , and the Treasure of Long Lif● ▪ Then said I , Ah Sir , this you tell me of , is nothing but an aggravation of my misery ; for all the wealth in this world I count but as a straw in comparison of the enjoyment of that most admirable Lady's presence , whose Service I should take for a greater happiness , than if I were Master of all the World besides . If then I may not see her again , my Life will be to me a burden , and to what then will Long Life avail ? Thus I sat bemoaning my self , and I heard a shrill Voice as it were close by me , and I looked suddenly , and behold an unspeakable Light , in comparison whereof the Sun it self seemed dark ; and close by me I saw a most secret place , and in it a secret Room of Diaphanous matter , and round , and within it this Lady whom I formerly had seen , upon her Throne ; and another in the person of a King , in most gay Raiment , as if it were a Robe of beaten Gold , which reached from his shoulders to the ground , and a Crown of pure Gold on his head ; and a third person , who like a Water-bearer had a Pitcher on his shoulder , and in the midst of it there burned as it were a Lamp : The sight was excellent , yet I could not be pleased , for that I saw this Lady stark naked with this King , so in private ; and while I viewed the Room , I found it was exquisitely closed on every side , so that it seemed as if it were made of one intire piece of Crystal . I marvelled at what I saw : for the House was but small , the Chamber less , and the Closet of Crystal to sight no bigger than a small Egg ; and the three Parties , with all the Accoutrements of them , might well have been inclosed in a Hazel Nut : Yet was their Delineaments so lively , that I might easily discern her intire shape , whom I could not but with distracted thoughtfulness and a sad countenance behold ; which she perceiving , said unto me , Friend , Why art thou sad ? I am not sad , quoth I , most Noble Lady , but am pensively meditating on what I behold , which doth not a little amaze me , the sight not being to be parallell'd in John Tradescants Chamber of Rarities , which is the System of the Novel Rarities of the known World : For whom I lately beheld glorious upon a Throne in the Majesty of a Queen , I now see cloistered up in a small Diaphanous Pix , in a stature so small as is scarce credible : Moreover , whom I deemed so piously virtuous a Lady , to be so retiredly naked with a man , only attended with a Water-bearer , makes me very thoughtful what this thing should be . Moreover , it was my hopes so to have ingratiated my self into your favour , as to have been a Servant unto you , who I see are otherwise provided of a Lover . Then said she , My Friend , what you admire in this strange Metamorphosis of me , know that it is by a Magical Vertue , which is alone given to me from GOD , my immediate Lord and Ruler ; and for any Diabolical Art , which your Scruple seems to manifest your suspition of , it is because of your unexperience in these things ; and this your Ignorance is no way provoking unto me , for in these Affairs ( though a man ) yet you are but a Child ; and this liberty I allow all my Sons while they are Children , so to speak , so to think , and so to act ; and I love to hear and answer their childish prattle . Know then that the Devil is but one of my Servants , and in my Kingdom he doth serve GOD , his and my Lord : And though of all my Servants he is the worst , yet he can do nothing of himself , either without me , or against me , or above me : He for the most part is a deceitful Jugler , and doth make things appear , that are not ; but whatever is actually effected by him , is nothing but what is in my Power : He only applies Agents to Patients , and adds a little of his own villanous qualities , as a circumstantial aggravation of the horror of what he thus ( by my virtue ) brings to pass , and then his villanous mind attributes that to himself , which is my Act , that so he might arrogate the honour due to my Lord and his Master . Now I will tell you a strange thing , which yet is very true : I am obedient to all my Subjects , which are many , and they obey me ; I rule them , and they do as it were inforce me , for so my Lord hath pleased to ordain it : If they call me , I am straight at hand ; yea , in my Body which thou seest ( which is no Body ( but only representative ) for I am all Spirit ) I feel the Sympathies and Antipathies , the Actions and Passions of every thing in the World ; and I must be always present , for nothing is or can be well done without I be present : I always work according to the subject and its disposition , which doth alter the effect wonderfully . In a word , whatever thou seest that I am , and more then thou canst see by far , though thou hadst the Eyes of Argus . My Rule is not as is the Rule of Princes among Men , but I am serviceable to all , yea to the least Worm in the World ; and because I am so serviceable , therefore my Master hath appointed that nothing can or may disobey me , or offer violence to me ; the Devil here hath no power , though malice enough : Therefore my Lord hath given me his own Diploma to make me the more Honourable ; first , An Omnisciency of all things which are done in the World , as touching the Being , Conservation , or Mutation of them ; and next , An Omnipresency , by which I am every where present at once , and I am seated in the Will of God , which is my Centre , All my Subjects are put under Man , therefore he hath a free power to act any thing within his reach in the World ; and the Soul of Man is as it were a Magnet unto me , and all my Subjects , in its Exaltation and Vnion , by Faith to my Lord and Master ; though since Man lost his Dignity , he lost also his Knowledge , and his Will is liable to the Temptations of the Devil ; and so as many as by renouncing their Creator do devote themselves to Satan , he hath by his confederacy power to exalt their Will , and to apply their Power to the effecting of things possible in Nature , and impossible for the Devil to perform alone , ( whose pride would scorn to crave help , if he could ) and beyond the knowledge of the inthralled Caytiff , who mistaking the effect , and not seeing how it was done by himself and not Satan ( though his power for want of knowledge to employ it , without his help were made use of by him , and applied according to his own Devilish Design ) the Wretch is insnared to bind over both his Soul and Body to the Devil , as a requital of this Service , so crafty a Deceiver is he . But this being from my present scope , I shall forbear to speak further of it at present , lest I should distract , not edifie you . Now as concerning your jealousie for that you see me naked with this King , know that this place and my Kingdom are in the State of Innocency , though we are by the Fall of Adam laid subject to Vanity ; and till the final Restitution of that Fall , I am forbidden to work any thing of my own accord beyond the state of fading corruptibility , though all things have an incorruptible Spirit , which when Heaven and Earth shall be renewed , shall cause an Immutable Glory in all these things . Know then that this King is my Servant , and he hath many Brethren who in their passage to him are taken Prisoners , and kept in bondage , and there is no way to Redeem them , unless he give his Flesh and Blood for their Ransom , which cannot be effectual , unless he die and arise from the Dead : This I cannot perform alone my self , nor can any help me herein but Man alone ; for God hath here limited my power , I cannot bring Agents and Patients together , though he hath given me power to work on them being composed , and to effect what may serve for the Ransom of those poor Captives , and he hath given man a free power to act in subordination to him in the World , though through the Fall the Wings of this power are not clipt at all , but clogged with Ignorance , that it is very uneffectual in comparison of its virtue . If thou couldest but understand and believe , thy very Soul would command all Nature in the whole Fabrick of it : for if thou didst but know things as they are , thou wouldest withal clearly see the Dignity of thy Soul , being the Image of God ; and this would command Faith , and kindle Desire : Now Faith and a kindled Desire in the Soul is that extatical Passion which attracts the whole Phaenomena of Nature . This is the Dignity of a Mental Man . Now then , my Friend , hearken to me , and what I advise , that do ; help me in what I cannot , and I will help thee in what thou canst not ; so shalt thou be ( to GOD subordinate ) Lord both of me and mine ; and the Blood of this King , which redeems his Brethren , will give thee a Medicine to command all the Imperfections of thy mortal Body ; and though it be no Antidote against Death , the irrevocable Decree being past , yet it triumphs over all the Miseries of Life , both of Poverty and Sickness , and it possesseth a Man of the most incomparable Treasures of this World . Then full of Admiration , with Tears for very Joy trickling down abundantly , I bespake her , and said , Lady , I thank you for your so great favour to me , as so familiarly to discourse with me ; Now then , without any Complement , I am yours ( ad usque aras ) and whatever you please , that will I do . Then said she , Vnder this Chamber and Closet there is a Stove , put Fire into it , for this King must sweat to death . Ah sweet Lady , said I , and what will become of you ? Care not you for that , said she , do you as I bid you : But yet farther to satisfie your curious mind , let me tell you , That I indure without hurt the most violent Fires which are or can be made , for I am in them all , and no less in the most frozen places . Then I considered , and methought my Understanding it was inlarged , and I perceived the extent of Nature , and of a sudden she appeared not to my sight ; but where she was I saw a most exquisite Light , which took up an incredible small room , and methoughts my Head seemed as it were diaphanous : And while I considered these things , it came into my mind to wonder what was become of my Guide , for I miss'd him . While these thoughts perplexed me , an Answer was given , as if from an intelligent Spirit within the Glass , saying , Let not thoughts fill your mind , he whom you seek is with us , for so it must be , this King is his Lord . This straight made me view the complexion of the Water-bearer , and his countenance told me that he was my very Guide : Then I viewed his Pitcher well , and I found that his Pitcher was clear as pure Silver ; and what was strange , the Bearer , and the Pitcher , and the Water in it were one ; and in the midst of the Water , as it were in the very centre , there was a most radiant twinkling Spark , which sent forth its Beams even to the very surface of the Water , and appeared as it were a Lamp burning , and yet no way distinguishable from the Water . The Voice then spake to me a second time , Delay not to put Fire under us , and govern it as you shall hear the Voice direct you . Then I put Fire in at the open door at the top of the high Turret , and Coals upon it , and caused my doors to be stopt both above and below , and on every side ; only by a secret passage I conveyed my Immortal Fire under the Chamber in which was the Closet , and forthwith when all things were heated , the Water-bearer took his Pitcher , and through a small Pipe he poured out his Water , and the Fire came out with the Water , without any particular shape , only it added a lustre thereto ; and no sooner was the Water poured forth , but the Water-bearer with his Pitcher popt as it were under the streams , and I saw them no more : And though the clearness of the Water did make it to appear as it were Diaphanous , yet I found by a diligent view that it was not so really , but only as to apparency , and that it was indeed very compact : And as I wistfully beheld it , I saw as it were a goodly Lady in the midst of it , which was no way resembling the former Beauty which I had discoursed withal , whose Name was Nature ; yet indeed very bcautiful , even to the parallel of Helena . This Lady was naked , and of an admirable fair complexioned Skin , as bright as the finest Silver ; at first she appeared very small , and waxed bigger and bigger , until the Water appeared no more , but she her self had transmuted its whole substance into her shape . This sight I beheld with pity , for she ( far unlike unto the first Lady ) was wholly impatient of the heat which I had made , and yet was so inclosed in the Closet that she could not get out ; she sweat therefore even as though she would melt , and seemed as though continually fainting : Then the King ( who seemed as it were glad of the heat ) seeing her knew her to be his Sister , his Mother , and his Wife , and compassionating her estate , ran unto her and took her in his Arms , and she feeling him , did so strongly embrace him , that he could not shake her off , and with her sweat partly , and partly with her tears , she did so bestream his Kingly Robes , which shone like unto Tagus or Pactolus , that they were all suddenly changed into a colour Argent : the King loving her exceedingly , asked her what she desired ? She answered , That her desire was to have of him Conjugal Fealty ; for , said she , I cannot endure this heat , but I must die in it , and without me your Highness can have no Off-spring : The King condescended , and granted her Request , and so soon as she conceived the Kings Seed , she said that she was better able to endure the Fire which did prevail upon her .

Therefore not contented , she had a second , a third and fourth Benevolence , even to the eleventh time : Then said the King , I am very faint and weak : and trying to go , as formerly , his Legs and Feet failed him , his Flesh and Body wasted as it were to nothing , and so continued worse and worse , until at length his Body being thus wasted by Venery , began to sweat exceedingly , so long he sweated , till he was as it were wholly consumed ; and his Wife seeing what fell out , wept bitterly , and her tears mingling with her Husbands sweat , grew into a large stream , in which both she and the King were drowned ; so far I beheld : And then when they were both wholly out of sight , I mused at the strangeness of the object , and while I wondered , methought I saw them ascend again ; but considering it well , I found that there swam upon the Water a Carcass , which being wholly void of Life , did with the heat of the place draw to putrefaction more and more , so that it grew livid , black , blewish , and yellowish , and sent up most venemous Exhalations , and with its odour did so infect the Waters , which were before of an Argent Clearness , that they did grow very thick and dark , and at last black , resembling the form of muddy slime which is found in Boggs ; and at length with the heat of the Sun the moisture was wholly dried up ( as Moorish low Grounds in the summer time use to be ) and I sought what was become of my Bodies , and I found a horrible venemous tumefied Toad , which seemed as it were dying ; and a Raven almost famished walking there for to look for meat , lighted upon the Toad , and preyed upon him , and with its poison died , and made a most filthy squallid Liquor blacker than Ink , and thick like to Pitch melted , which made me to wonder at the sight : And going to depart , I heard a Voice which said to me , You must not leave us ; if you do , our Persons and Kingdom is lost without recovery . Then my Eyes were opened , and I saw Nature walking up and down among the Carcases , and in her hand her unparallell'd Lamp ; and taking a more serious view , I saw in those rotten Atoms the Idea's of all things natural and supernatural ; and I found the dead King with his Wife were intombed in a Field Sable , and the Tomb as it were of polished Jet or Ebony ; and as in that place all things were strange , so most strange was it that the Tomb and the intombed Carcass were one , and that inseparably . Also upon the Tomb I found written a Prophecy , viz. That they ( if the Fire were kept equal and continual ) should rise again , and be more glorious and powerful than ever they were before . Then said I to the voice which is in the Glass , I must be directed both what , and how , and when to do . The voice answered me , Take no care , only do as I shall direct , and all shall be well ; in the mean time you may view the places that are about , only be sure that you neglect not your time of attending here : And for to take away the tediousness which the length of time would otherwise work , ask of me , and I shall inform you in whatever you desire , nor shall I think my discourse to me a burden , so you will not think your labour a trouble . Then said I , Not so ; though I should be bound to serve you during my whole Life , yet should I count it a priviledge , not a burden . Then she gave unto me as it were a Ball of fine Silk , wound up as on a bottom , and said , Make this fast to a Pin of this Tower , and then go round and behold the place , it may shorten the time to you : Carry this bottom with you , and unwind it as you go , and by it you may return till you know the place .

But do not after the common guise .

THen I passed along , and was no sooner out of that place , but a very thick misty darkness apprehended me , so thick that I might fell it ; and though my head were as it were transparent and very light , and I took also a Candle with me , which was burning there continually at the entrance of the Tower , yet the darkness was such , that it would not receive the light , for they were not homogenial , but were a little dis-joyned by the Rays of the Light , and as it were here and there condensed into strange figures , as of Birds , Beasts , and creeping things of monstrous shapes : And by reason of this opposition the Rays of the Light extended but a little way , and the Light most clear did shoot as it were in Beams , and the darkness stood as it were in clusters by it self .

There were as it were a multitude of men , who seeing my Light in my hand , which they could not discern well , they being in that dark which would not be inlightned , but as through a thick cloud they beheld my Candle , and judged it ominous , and left their stations : for their eyes with dark and smoak were so tender , that my Candle over-poured them , and they could not bear its lustre ; therefore they crying out , ran away . I mused much at this , how they could be in such Cimmerian Darkness ; and as I wondered , I espied that they had with them Light as it were of Fox-fire , or rotten Wood , and Glow-worms Tails , and with this they sat in consultation , reading Geber , Rhasis , and such whom I heard them name , and commenting on them , not without much pleasantness : Then I considered that the Light which I had brought with me , did not enlighten the place , but stood separated as it were from the darkness ; and withal I remembred that once there was Light in the World , and the darkness comprehended it not , and that darkness had a false fire Light of its own , with which it seemed to its inhabitants wonderous well inlightned : I set down my Candle , and went with my Thread in my hand , by which I intended to return . When I was gone out of sight of my Candle , my head began to seem as it were opacous , and a wind had almost blown me down : Then I took my bottom of Thread , and made it fast to my Girdle , lest it might drop out of my hand ; and well it was that I did so , for soon a Vertigo came upon me , and I fell and slumbered ; and when I awaked , methoughts it was no more darkness , but day-light about me : I wondered at the very strange change , and still felt for my Thread , which by that Light I could not see , but only feel it . I began to look about me , to see where I was , and behold I was in a ruinous place of many millions of turnings , each leading several ways ; and every room was so inlightned with Fox-fire and Glowworm-Tails , that for want of a better Light it seemed as if it were day : I took out of my Pocket a small Book to see if I could read in it , it was called Enchiridion Physicae Restitutae , with an Arcanum at the end of it , and I could not read one word in it . There met me a man aged and decrepit , his Face rugged , his Eyes bleared , his Hands and Fingers corraded , and saluted me , and said merrily , What Book have you there ? It is , said I , Arcanum Hermeticum . It is a good Book , saith he . He and Sendivow are the two best that ever wrote . I but , said I , I went to peruse my Book , and I can read not one word in it . That 's strange , quoth he ; let me see it : Then I shewed it him , and he read out of it such strange things that I never had heard of before ; and Sandivogius , saith he , is of the same mind . Then he begun to read in him , and read such Processes that I had never heard of . I do remember well the Authors , and what they wrote , but never to my remembrance did I find what you read in them , said I. Look on them your self , said he , and you shall find it plain : I went to look on the Book , but could not distinguish any word in it ; which made me wonder . Then I thought with my self , that as that Light had a peculiar difference from that Light which I saw about the Tower where I was before , so it might have its peculiar Objects : This Opinion I had confirmed by this , for that having Geber and Rhasis with me , I tried how I could read there , and all the Processes I could read very well , only some places seemed as it were left out , and a distance of white left : I knew that my Books were perfect , and some of the places ( which were ( as they seemed to me ) left out ) I remembred very well to be those places in which the Truth was couched in few words : Then I returned by my Thread to my Candle , and straight my head returned to its former diaphanity : I took my Candle in my way , and of a sudden all my places that seemed light before , returned to be Cimmerian darkness ; only with the time that I had been there , I found my Eyes were beginning to grow tender , and smarted and itched at the first glimpse of this true Light , which then in comparison of the Light I had before seen , did not seem barely Light , but the Super-Coelestial Light of Paradise . Then I demanded of her with whom in the Glass I had former converse , concerning what I had seen . She told me , That they were such who wrot in Alchymy according to the Light of Fancy , and not of Nature ; though to them their Light seem clear enough , yet can they see nothing by it but what is phantastical , and mystically or sophistically written by the Envious , for the seducing of such fanciful Doters : therefore when once the Light of Nature is brought to their station , it discovers Cimmerian darkness there , where their imaginary Light only shines , such as is Fox-fire and Glow-worms Tails , that shine only in the dark ; This Light makes their Eyes so tender , that the Lamp of Nature makes them fly . Moreover , whatever is written according to this Light , they cannot see , nay they cannot endure the Light of the true Luna of the wise men : for any true Light discovers their Darkness , and yet their Darkness is uncapable of apprehending the Light . Now in that you went in among them without your Candle , it was a bold adventure , for had you lost your Thread , you could never have returned . Then I looked into my Tower , and did as I was directed ; and again I went to view those parts of Cimmerian Darkness once more , yet with my Candle in mine hand , and my Thread at my Girdle ; when I came the second time , at the sight of this Light all fled , so that I could not meet with any , but I entered into several turnings which I saw , and found in them several works curiously erected , in which I might guess they aimed at nothing less than the Philosophers Stone .

With Sulphurs .

I Found one Furnace most curiously built , in which all degrees of heat imaginable , by the Art of man , might be kept with one fire ; in which was set a multitude of curious Glasses , in which were several Matters , some digesting , others subliming , others distilling , others calcining , and about the Glasses and the Furnace was written this of Geber , Per Deum Sulphur est omne illud illuminans quod est supra terram . By this I knew , that Sulphur was the subject on which was wrought ; and indeed with so great cunning , that I could not but admire the ingenuity of the men : and knowing that what a man prizeth , ( though it be a trifle ) yet to spoil or destroy that would be an injury , I meddled not with any Glass , ( for indeed there were Labourers that fled not , because they knew nothing , but only wrought as they were directed : ) and when I came , they could not perceive that I had any Candle in my hand , and wondred their Masters should fly so from a phansie . Moreover I found that they could not see any light from the Fox-fire and Glow-worms tails , which were there ; but the place being dark , as being under ground , they wrought by Candles and Lamps , which yet could give their Masters no light , but they sought all the world over for those shining subjects : Yet I could notwithstanding both discern utter darkness , which the Rays of my Candle would not enlighten . Then said I to the Workmen , What is this that is brought in here ? Oh , said they , they are Sol and Luna terrestrial , whereby our Masters can see clearly the Natures of all things in the world , and to make by their light the great Elixir ; and though we can see no light in them , or very little , it is because of our Ignorance in these things , therefore we use our Lamps to work by . Where are your Masters ? said I. They ran away , said they , because when you came they said you were a Devil , and brought an ominous light with you , and if they did but once see that with a full view , their Works would all vanish ; they did therefore lay a few Charms , and ran away . Then I looked , and the ground under me was full of Crosses and Circles , at which I laughed , and departed into another Room .

Or Salts preparate in divers wise , Neither with Corrosives , nor with Fire alone , Neither with Vinegar , nor with Waters ardent , Nor with the vapour of Lead , our Stone Calcined is according to our intent . All those to Calcining which are so bent , From this hard Science withdraw their hand , Till they our Calcining better understand .

ANd there I found in the like sort rare Furnaces , with this Inscription , Sal Metallorum est Lapis Philosophorum : many processes I beheld , which would be tedious to relate . On I passed from thence , and in another Room I found large Furnaces , in which they were labouring about Waters for t ; others were with strong reverberations calcining Lead , Tin , Copper , Iron , and all Metals and Minerals ; others were drawing Spirit of Vinegar with a great care , till it became exquisitely sharp , and in this they laboured to calcine several Metalline bodies ; others were rectifying Spirit of Wine , so long till no Body almost or Receiver could hold it , it was so subtile , and this they said was the true Water of Life that must do the work ; others were subliming of Lead , hoping after it was exquisitely sublimed , to have out of it that Menstruum which should effect the Stone , without any further laying on of hands . This when I had seen , I returned to my Furnace , and recruited my Fire as I was directed , and made a particular relation of what I had seen , and desired the verdict of Nature upon them all . She told me , That they could never by this way expect any thing but loss . I asked her if they might not with trying many things , at length hit the right . She told me , No , they had not any ground of truth , nor could they expect either the great secret , or any other particular profitable truth , in that way . Then said I , Noble Lady , pray let me know the reason of their error , that I may know how to avoid the like .

For by such Calcination their bodies be shent , Which minisheth the moisture of our Stone ; Therefore when bodies to powder are brent , Dry as ashes of Tree or Bone , Of such Calxes then will we none : For moisture we multiply radical , In Calcining minishing none at all .

THen said she , Besides that they work not on the true Matter , they work not in a right way , which are two most desperate errors ; for our work is to make a substance fluid , penetrating and entring , that may have ingress into imperfect Metals : for which cause we do preserve humidity , without which our Stone cannot be penetrative . So then instead of purifying the crude , and ripening what is raw by these Calcinations , the tender Soul is put to flight , and the crudities are the more strongly vitrified , so that all hope of fruit is wholly by this means taken away : for take this for a rule , whatever either by violence of Fire , or Corrosives , is turned into a dry Powder or Calx , it is wholly reprobate in our work : for though we Calcine , yet it is in such a Fire in which our moisture is not burnt , and in such a Vessel so closed that the Spirits are retained , and in a word so sweet is our Regimen in reference to our Matter , that moisture is advanced , and is made more unctuous , and by consequent more ingressive .

And for a sure ground of our true Calcination , Work wittily only kind with kind , For kind unto kind hath appetitive inclination .

BUt all this is not enough to declare our Calcination , for Operation follows Preparation , and he that doth not before he begin to work , prepare his Matters , and set true Agent and Patient together , it is not his Regimen that can or will produce any thing . Therefore first you must know , that we joyn kind with kind in our work , for Nature is mended and retained with its own Nature : for this cause is our King wedded to the Water-bearers Daughter , of which Water-bearer I told you that his Body , his Pitcher , and the Water in it , are all one ; and his Daughter was the Queen which arose out of the water , in which was seen a Lamp burning : Wonder not at it ▪ that a Queen should spring out of a W●●ter-bearers loins , for the King is the 〈◊〉 Son , and he is greater then both . For know , that in this place there is nothing so hard to get as Water , which cannot be brought but by him that hath the Keys of the whole Kingdom . Take this then for a great secret , our Water-bearer is Father to the King and Queen : the King being at perfect years , is at his own dispose , and enjoys more Riches then his Father ; but his Father hath the Key of a Closet , in which is Riches enough for all in the Kingdom , to make every Subject as rich as the King ; but the dispose of this wealth the King only is to have , yet can he not have it in his possession till he marry his Sister , which is in the water of the Pitcher invisible . This his Sister , is also his Mother and his Father , for it is one with the Water-bearer , the Water and the Pitcher , as is said . By reason of his Consanguinity the King embraceth his Sister very desirously , and she by his embraces appears as a Queen , and then the Water-bearer , and his Water and Pitcher vanish , and the King and 〈◊〉 remain alone : at length both King 〈◊〉 Queen are drowned , after the immoderate use of Venery , and violent sweating , weeping and pissing , which sweat , tears and urine , do make one Sea , in which swim two Fishes without flesh and bones , which after resolve and make one Broth , which is called Water permanent .

Who knoweth not this in knowledge is blind , He may forth wander as mist in the wind , Wotting never with profit where to light , Because he understands not our words aright .

THus though I have somewhat Metaphorically deciphered our true principles , yet so plainly as that you may with diligence understand the meaning ; and unless you know this , you will proceed blind-fold in your work , not knowing the causes of things , so that every puff of Sophisters will toss you , like as a Feather is tossed in the Air with a blast of wind : for our Books are full of obscurity , and Philosophers write horrid Metaphors and Riddles to them who are not upon a sure bottom , which like to a running Stream will carry them down head-long into despair and errors , which they can never escape till they so far understand our writings , as to discern the subject Matter of our secrets , which being known the rest is not so hard .

Joyn kind therefore with kind , as good reason is , For every Burgeon answers his own seed , Man getteth Man , a Beast a Beast I wis , Further to treat of this it is no need . But understand this point if you will speed , Each thing is first Calcin'd in his own kind , This well conceiv'd , fruit therein shalt thou find .

STep therefore not one step further till you have learned this Lesson , namely , to wed Consanguinity with Consanguinity , and consider well what it is you desire to produce , and according to that let be your intention . Take the last thing in your Intention , for the first thing in your Principles : this is according to Nature , and it is the true ground of all Generation , for out of kind nothing doth engender ; a Man begetteth a Man , and not a Lion , nor doth a Lion beget a Sheep , a Rose doth not produce a Thorn , nor a Nettle a Gilliflower ; and so , if need were , I could particularly demonstrate it throughout all Vegetable , Animal , and Mineral Bodies , but it is so plain a thing that I need say no more , but leave it with you as the Foundation-stone on which you shall build whatever you intend . Attempt nothing out of its own nature and kind , lest you reap a fancy instead of truth . Whatever you intend to increase by way of Multiplication , attempt it only in its own kind ; and so in this work especially , in which Calcination is the mingling of Seminal influence , which must be done in the same way of homogeneity . If you apprehend this in its cause aright , and know how to apply this doctrine in your operation as you ought , in this you will find great benefit , and a door hereby opened to the discovery of greater Mysteries .

And we make Calx unctuous , black , white , and red .

ANd now the opportunity of this discourse , leads me to handle our Magical Calxes , know that we do Calcine three times in our work , of which the general principle is , that our Calxes are not combust powders , but unctuous , for in them we innoble the Sulphurs , which are the Basis of Radical Humidity , which Raymund calls Oyls and Unguents : So then our Calxes are one in kind , and do only differ in colour and maturity . Our first is black of the blackest , and is called Saturn ; our second white of the whitest , and is called Luna ; our third is red of the reddest , and is called Sol.

Of three degrees or our Base be perfite .

THese Calxes are the periods of so many Circulations , and have so many degrees allowed to each of them ; our first Circulation confounds the Elements , our second renews the Air , and the third exalts the Fire , and then is our Stone perfect .

Flexible as Wax , else stand they in no stead .

OUr Calxes thus graduated , are distinguishable from all the Calxes in the world ; first , in that they are done without any laying on of hands : secondly , from their exquisite subtilty of parts , ( for they are finer then Atoms of the Sun ) joyned with an eminent Humidity , by reason of which , to the astonishment of the beholders , they flow like unto melted Wax ; the first in the Glass by continuance of heat , and so the second as not being come to their period of perfection , and the second and third upon a plate of hot Metal , or on a melted Metal , or on Mercury heated so long till it is ready to fly .

By right long process , as Philosophers do write , A year we take or more for our respite : For in less space our Calxes will not be made , Able to tyne with Tincture that will not fade .

WHich last Calxes , as they are the period of Arts skill , and Natures power in this thing , so they are a considerable time in perfecting ; the former in five months , viz. the white , and the red in nine months and a half , which is the true time , and a month we allow for the preparing of our Materials , and three months for Fermentations and Imbibitions , so that our whole Operation is above a year . For indeed it is not an ordinary thing that we expect , but a Fire-abiding Tincture , which is unfading and incorruptible , which cannot be expected in a short time ; yet verily the Industry of the Work-man may forward , or set back his Work , a month , two , or three , according to his more exquisitely preparing of his Matters , and governing of his Fire , whose exact Regimen is for speed , or retarding of the Work , almost all in all .

And for thy proportion thou must beware , For therein mayst thou be beguil'd , Therefore thy Work that thou not mar .

AFter the knowledge of the true material Subject , and its Preparation , the next main thing to be understood is the mystery of Proportion , which is a secret of no light concernment , for many erre therein . Thou shalt therefore understand , that our Proportion is two-fold , Internal and External ; the Internal pondus is a Labyrinth in which all erre who know our Subject as many do , but not its Proportion . He who would effect any thing , must principally learn this which is set down in Golden words , in Bernard Trevisan his Treatise of the Chymical Miracle : The Sulphur , saith he , which is in the Mercury , and predominates not , is the Fire alone which governs the whole Work ; and he therefore that in these things would be a skilful Artist , let him know how much Fire is beyond other Elements in subtilty , and what a proportion of it will overcome all the rest . These Golden words , worthy to be ingraven in Marble , are the true foundation of our pondus .

With Mercury as much then so subtil'd , One of the Sun , two of the Moon , Till all together like pap be done .

BUt there is an External proportion , which is as necessary as the other , or else the Work will either for lack , or excess of moisture , be destroyed ; and that is thus : Take thy Body which without any equivocation is most pure Gold , let it be exquisitely purged , then filed or laminated , or calcined with Mercury , as is vulgarly known ; of this take one part , and of our Water ( which is without equivocation Argent-vive animated , which then we call our Luna ) two parts , mix them together in an Amalgama , and grind them in a Mortar of Glass , or on a Marble , till they become very soft , and all the grettiness of the Body be subtilized with the Mercury , that they may seem to be one pap or paste , which we call Inceration .

Then make the Mercury four to the Sun , Two to the Moon as it should be .

NOw pluck up your attention , for my speech will be difficult . When your Body to your Mercury in outward proportion is one to two , then must your Mercury in its inward proportion be just opposite , that is , four to two , else you shall never make Harmony that is good Musick ; for do not think it is all one , with one and the same proportioned Mercury , to put either one of the Body to two of the Water , or one to three , or two to three , or three to four ; no verily , till you come to this , to measure your Lamp clibanically to your Furnace , you are yet in the dark for Practice , though you may be true in Theory . I almost tremble to speak of this point , for it is the very wilde of all those who study this Art , and cannot come to the end of their desires for want of true information in this particular . Know then , that when thy Mercury is to Sol in external pondus two to one , it must be as I said in respect of its own internal qualities , four to the Sun to two of the Moon ; therefore , saith Artephius , that our Water is of kin to the Sun and to the Moon , but more to the Sun then to the Moon : Note this well , that is four to two , as Ripley hath it . This is indeed a great secret , which hath befooled many .

Now know that our Eagles duly prepared are accommodated to the Sun from three to ten , so that four to the Sun will be just seven ; and thy Mercury thus proportioned , let it be two of the Moon to one of its Body . Know also , that our Water is not called the Moon , but in , or in reference to conjunction , and so let the Moon be two . In reference to its one Constitution , it is called Mercury , ( for so it ought to be in that form and flux ) and so it ought to be four to the Sun , that is seven Eagles , which are to the Sun not before three , to which adding four , you make seven .

And thus thy Work must be begun , In figure of the Trinity , Three of the Body , and of the Spirit three ; And for the unity of the substance spiritual , One more then of the substance corporal .

ANd thus thy Work is brought to the true Touch-stone , and that is Trinity in Unity ; for in this pondus of your Mercury you have a potential Body , which is one part of three of the Mercury , which may by Art be made appear . This potential Body is to be reckoned to your actual Body , and that makes with it two , and so in potentia you have two of the Body to one of the Spirit , which is three to three , and one to one . And this potential Body is at first spiritual and volatile , ( in manifesto ) for unity sake , without which could be no unity . Thus then a potential Body , but an actual Spirit , is joyned with an actual Body , by which means the actual Body , when it is actually dissolved and made no Body , but a Spirit or Spiritual Body , then this potential Spiritual Body ( which was in the Water before ) receives this potentialized Body , and both unite and congeal together , and is endowed with a double nature and virtue , that is , Spiritual and Corporal , Heavenly and Earthly . And thus is made an union , of which the proportion of the Water in its first preparation , and its due mixing with its Body , was the moving cause , really though hiddenly enforcing the Compound by the necessity of its end , which it could not have done had it not been so proportioned .

By Raymunds Repertory this is true Proportion , there who list to look ; The same my Doctor to me did shew .

THis is the true meaning of our proportions , both according to the mystery of Internal and External pondus ; this is that which Authors have so much concealed , both Raymund , Arnold , Albert , and all who ever have wrote of it : I have broke the Ice first in plain discovering the mystery .

Yet for all this , you stand in need either of a Master , or of more then ordinary pains , accompanied with the blessing of God , e●se never look to find out this mystery , which though by me revealed more plainly then any , yet it will and must remain secret even till the fulness of time .

But three of the Spirit Bacon took To one of the Body : For which I awoke Many a night ere I it wist . And both be true , take which you list .

THere is another External proportion , which is three of the Spirit to one of the Body , according to the working of Noble Bacon , and many others ; which though it seem little to differ from the former , yet there is a wide difference : I know them both , but shall not set down the grounds of the other ; if you understand the former , the rule of it may guide you in the latter ; for there is an infallible rule of proportion , how the External and Internal ought to concur , to make a sweet Harmony : only let me this assure you out of Norton , That if thy Body have plenty of drink , Then must thou wake when thou desir'st to wink ; it will cost thee more assiduity of boiling for to dry up three parts , then two parts of Water ; and there must be necessarily a diversity of Internal pondus , for the Water being of one and the same Internal heat , and the External fire being the same , the difference of decoction between two parts and three will be half in half almost until blackness , though after blackness there is one and the same time to both . Yet either of these proportions are true , only you must be sure to qualifie your Mercury in heat , and your Regimen of your Furnace accordingly as you work with one or other of these proportions , or else your first token of the Crows head will come wonderful slowly .

If the Water also be equal in proportion To the Earth with heat in due measure , Of them will spring a new Burgeon , Both white and red in a Tincture pure , Which in the Fire shall ever endure . Kill thou the quick , the dead revive ; Make Trinity Vnity without any strive . This is the surest and best proportion , For there is least of the part spiritual ; The better therefore shall be solution , Then if thou didst it with Water small , Thine Earth over-glutting which loseth all . Take heed therefore to Potters Loam , And make thou never too nesh thy Womb. That Loam behold how it temper'd is , The mean also by which it is Calcinate , And ever in mind look thou bear this , That never thine Earth with Water be suffocate .

ALso if your Water have its proportion qualified accordingly , you may temper it with your Earth almost in an equal quality , that is , two to three , or three to four ; but be sure then of your due government of external Fire , and a just size of your Vessel , and so you may expect from this mixture Conception and Generation : for in this pondus you shall find the death of the Spirit , and the quickning of the Body , and the exalting of your Tincture first into white , and after that into red , which will have ingress into Bodies , and tyne them permanently and radically . Though the Tincture is largest where the Water is most , but the work is speediest where the Water is least , the Fire is also less hazardable ; but your true proportion of your Mercury for such a pondus is hard to be found , and thou wilt not easily find it unless thou be very skilful ; the middle proportion is less difficult , that of three to one is worse , for a Tyro , because he may very easily have his time made tedious by it . The last would be better for such a one , if it were not so hard to apprehend , for the Body would soon be made no Body , and the Spirit mortified , and so Union would follow in a short time , in comparison to other proportions . So then if thou knowest how to prepare thy Mercury aright for its Internal proportion , the lesser thou puttest of the Spirit , the better and quicker shall be thy Calcination and Dissolution ; and the more thou givest of the Water , the longer thou shalt be in attaining the mastery : but if thou glut thy Earth with Water , thou wilt so suffocate the active virtue , that thy moisture will not be dried up ; at least it would require so tedious a decoction , that thou wouldest never see the effect . But the mediocrity is for thee the best , at least at first ; be not too covetous , nor too prodigal , for over-driness and over-moisture are both enemies to Generation , and make a barren Womb. If thou be'st witty to apprehend therefore , I shall shew you the certain way of External proportion ; for know , that as the Water is qualified internally , so doth it act externally , and if thou canst apprehend the sympathy that is between the inward quality , and the outward effect , thou mayst easily discern by what is apparent to sight , that which is hiddenly contained . Then for your true information take this rule : Let your Body be very well subtilized , and very pure , ( which is a great matter , at the least 24 Carrats ) mix this at first with twice as much of its Water , and grind it either on a clean Glass , or Marble Mortar ; grind it thorowly , as Painters use to grind their Colours , and make not a light matter of this , for lack of one half hour or hours pains in thy Amalgamation , thou mayst set thy work backward 20 or 30 days ; for the more subtlely the Amalgama is mixed , the more easily ▪ and speedily it resolves into Mercury , and is wrought upon , and the signs appear . When thou hast soundly and well ground it , and washed it very clean , and dried it very thorowly , so that there be not the least moisture in it , observe the temper ; if it be plyable like to Paste , yet so as when you incline it this way or that , you see no Water run to the inclining side , which you may easily discern , it is a good & sure temper ; but if it be so hard and dry , that it will not spread easily , it lacks moisture ; or if that Hydropical water run as it were within a skin , to the declining side of your Amalgama , add more of your Body to it , till you see that sign no more ; and grind it thorowly , as is said , and rather chuse to lean to the other hand , then to this , for there is nothing more irksome to an Artist in his Scholarship , then to wait for his signs beyond the time .

Dry up thy moisture with heat most temperate . Help Dissolution with moisture of the Moon , And Congelation with the Sun , then hast thou done .

WHen thou hast done this , then be sure to decoct it in a very gentle Fire till it be dry , not by exhaling the Water , but by coagulating it with the Body , in which thy main care must be , that thy Vessel be close , and thy Fire gentle : Now the way to distinguish a gentle from a violent Fire , is a thing deeply concealed by the envious , I shall prescribe some few rules .

1. Know that it is the internal Fire of the Sulphur of thy Water , which doth perform the whole work .

2. That the external Fire is but an outward circumstance , which yet is so absolutely necessary , that nothing can be effected without it .

3. The Regimen of the Fire is one Linear decoction , from the beginning to the end of the Work , boiling the thick , and subliming the thin , and so dissevering both ( suaviter & cum ingenio ) according to old Hermes .

4. All our Mastery consists in Vapour , which cannot be done without Sublimation and Distillation ; for if our Spirit ascended not in a living form , it would all ascend and hang ; but ascending quick , it returns again and moistens the Body .

5. Our Distillation or Circulation , is not without a constant motion of Separation ; for as the subtle is separated from the gross by Sublimation , so the thick of that which is below is severed from the thin , which is by continual boiling and decocting , without a moments intermission : Therefore , saith Hermes , thou shalt sever the subtle from the gross , and the thick from the thin .

6. Our tender Spirit learns every day more and more to suffer Fire ; and therefore , saith Arnold , boil it with a Fire daily increasing : yet is it but one degree of Fire , and that is boiling , till the Womans Empire is vanquished ; and then there is another degree , and that is roasting , which hath two periods , Fixation and Calcination : therefore say Philosophers in the beginning , Coque , that is , Boil , for as much as the Stone is moist ; and at the end they say , Assa , that is , Roast , for then the Stone is dry .

7. The periods of the strength of the Fire are in this time many : every day if thou canst , augment a little , that it may increase insensibly , and you will find the effect the more sweetly and speedily .

8. The Philosophers in their description of the Fire , and its degrees , did more observe their matter and its capacity , then the Fire it self .

9. They chiefly liken their Work to Man's Generation , and so they call their Compound , Man : therefore saith Ripley , remember Man is the most Noble Creature .

10. This is the true meaning of Arnold's four degrees of Fire , Primus formetur ut sensus ei dominetur ; that is , the Stone being compared to Man , and its first moist Regimen to a Bath ; the first degree makes it sweat gently , as a Bath to a Man , which is less hot then he can suffer , doth cause a gentle sweat . Sensibus aequato gaudet natura secundo , is the second degree , in which sweat is exceedingly caused , as a Bath which is as hot as a man can possibly suffer , causes a most violent sweat . Tertius excedit & cum tolerantia laedit , is the third degree , which causeth bubbling and swelling , and answers to that heat which will blister a mans hand ; for our Compound in this heat riseth in blisters , which fall and rise continually . Destructor sensus gaudet procedere quartus , is the fourth heat of Congelation , which takes away sense , that is , quickness , and brings in siccity , just as the cauterizing heat sears the flesh , and drys the moisture . Thus hiddenly did that subtle Sophister veil his Fires .

11. Know that after 40 or 46 days continually boiling , the moisture will begin to waste , and the Compound will begin to dry ; which thou shalt know , in that the boiling will begin to turn to a swelling , like to Puff-paste or Leaveneddough .

12. Know that in 36 days thou mayst have thy moisture begin to congeal , if thou be exact in thy Fire , and Proportions both inward and outward .

13. Know that thy Glass must be thick , and very strong , and no less strongly closed , lest it break with those winds which the first decoction will raise in thy Vessel .

14. Let its neck be somewhat long , and fastned , that the motion which is in the Glass may not cause it ( by reason of the length and thickness of the neck , and the Sublimation that is still in it , in drops which make it heavy ) to sway the little Body one way or other ; for if it incline , the Matter will be apt to grow to the inclining side , which should be avoided .

15. Let the neck be considerably cooler then the other part , that thy Vapours may condense in it , which else will burst the Glass violently ; so mayst thou give thy Fire more strong then otherwise , and let thy nest be guarded from unnecessary heats and colds , which therefore would have holes at the top of the Cover , which may shut over every Glass , and let out a part of the neck , which would be very advantageous both for the fastning of the Glass , and condensing of Vapours .

16. This boiling will begin in the first three days , and if you be a good Work-man , in the first 24 hours ; and from its first ebullition your time is to be reckoned .

17. When you see the Water thicken in its boiling , there is less danger of the Fire .

18. If your Fire go out , your Stone dies .

19. Every intermission of your Fire , is a wasting both of its strength and virtue ; and besides the most tedious protraction of time , it makes the Stone subject to many Sicknesses , which would require a most subtle Philosopher to amend , and it lays your Stone in danger of having a return of the Crows Pullets to their nest , after they are fled , which is an ominous sign .

20. Your Gold is not totally lost before blackness perfect ; yet it may be so metamorphosed , as to puzzle the best Mechanick to reduce it , and then it is never so full of Spirit as it was before .

21. Yet some of it will be lost in a short decoction , and most of it in thirty days . In a Fire then governed according to these Rules , dry up thy moisture : and that thou mayst dry up the moisture of thy Water , thou must dissolve the Compages of thy Body , so then thy Water dissolves thy Body , and thy dissolved Body re-congeals it self by a further decoction , and with it self congeals the Water , which in dissolution was so united as to make one with it .

Four Natures into a fifth so shalt thou turn , Which is a Nature most perfect and temperate .

THus shalt thou turn thy four qualities in which were repugnancy , into a fifth which is temperate ; that is , thou shalt in this driness of Calcination , reconcile the Mercury with its qualities of cold and moisture , to Sulphur with its qualities of heat and driness , so shall thy Elements remain at the bottom , and thy Exhalations shall cease , and the moisture being daily terminated into driness , by the ferment of the Body , as Milk by Runnit is terminated into Cheese , thou shalt have a middle product , partaking of the complexion of either Parent .

But hard it is with thy bare foot to spurn Against a bar of Iron , or Steel new acuate ; For many so do which be infatuate , When they such high things take in hand , Which they in no wise understand .

THus we have plainly and faithfully done our duty , and by a Line as it were have dissevered the Truth from Falshood ; yet we know , that in the World our Writings shall prove as a curious edged Knife ; to some they shall carve out Dainties , and to others it shall serve only to cut their Fingers : yet we are not to be blamed ; for we do seriously profess to any that shall attempt this Work , that he attempts the highest piece of Philosophy that is in Nature ; and though we write in English , yet our Matter will be as hard as Greek to some , who will think they understand us well , when they misconstrue our meaning most perversly : For is it imaginable that they who are fools in Nature , should be wise in our Books , which are testimonies unto Nature ?

In Eggs , in Vitriol , or in Blood , What Riches ween they there to find ? If they Philosophy understood , They would not be in working so blind , Gold and Silver to seek out of its kind : For like as Fire of burning principle is , So the principle of gilding is Gold I wis . If thou therefore intend for to make Gold or Silver by craft of our Philosophy , Thereto neither Eggs nor Blood thou take , But Gold aud Silver , which naturally Calcined wisely , and not manually , A new Generation will forth bring , Increasing its kind as doth every other thing .

SOme I know will serve my Book as they have served others , out of it they will read their own fantastick processes , which I never dreamt of , nor yet are they in Nature ; and whatever I write most plainly , they will Allegorize , and say it is true , for matter of Operation he wrought well , but withall very enviously and mysteriously : he calls the matter Gold , and Mercury , but that is but allusively ; but he meant Egg-shels calcined , or Vitriol , or Mans Blood , or Dew , or Rain-water , or Salt-peter , or Nitre , or Tartar , or this or that thing , according to their sordid fancy , and so they will proceed , nothing unsettled in their fancies by what I have candidly written . Gross Sots , thus to think that I in what I without any equivocation call Gold and Mercury , they should make to allude to such trifles : it is the sign of an Owl to be blinder , by how much the Sun shines clearer ; let me therefore to satisfie the Ingenious , profess and protest , that without any Allusion or Figure in speaking , our Matter is Gold , even the purest that is sold , or can be bought ; this is our Masculine Sperm . And our other principle is Mercury , like to that which is commonly sold , in form , in flux and colour , only it is brighter , and some what more ponderous ; and without any Metaphor we call it Argent vive . In the making of this Mercury is all our secret , and in the Regimen of the Fire according to its capacity , consists the whole Mastery . O fools and blind ! think you to gather Grapes of Thorns , or Figs of Thistles ? wherefore do you thus waste your Goods , proceeding in your Work , as an Ass to his Crib , never considering the nature of the thing you go about ? If Gold and Silver be your intention to produce , in what would you find them ? in Eggs , or Blood , in Salts , or such things ? what a madness is this ? to what end think you these operations will tend ? what conformity is there between what you seek , and that which you take in hand ? do you not consider the difference of imposition between those Subjects , and Metals ? how do you think that they should give weight to imperfect Bodies , when as they themselves are far more light themselves ? how can you expect from them a specifick perfect Metalline Tincture , which have not any thing Metalline in them ? You see not your own madness . It is no light matter to cause a Body , which perhaps is 10 or 12 parts at the least in 16 defective of the dimensions of Gold , to penetrate its own dimensions so many times , to answer your fond desires . This which you attempt is to force Nature , and to create Sperms , both which are vain to undertake , and truly impossible . Leave then this Sophistry , and imbrace true Light . To create Sperms is Gods alone property , and every thing hath its own Sperm , as it hath its own Form : there is nothing that hath a seminal virtue applicable to two things , every thing hath its own Seed , and according to its own Form . Gold therefore and Silver being thine intention , let the same be thy subject to work upon ; Gold is thy first Basis , for thy white must first come out of thy red , and when thy white Stone is perfect , then mayst thou use Luna vulgar . Now Gold must have its hidden Seed extracted , and that is done by Mercury in Calcination , for that operation is the Mineral Copulation , in which the Seeds are sent forth and mingled together , then shall the old Body die , and a new Body shall rise again , endowed with a multiplicative virtue , according to the nature of all things ; for it savours rankly of absurdity and ignorance , to allow all things almost a multiplicative power , and to deny it to Gold , the most perfect of all sublunary things .

And if it true were that profit might be , In things which are not Metalline .

I But some will say , How will you answer the Philosophers , who affirm that their Stone is in all things , though in some things nearer , and in some things at greater distance , yet in all things according to the rule of ( propinquius & remotius ? ) To such I answer , I grant and know that all things originally owe all their principle material unto Water , and their formal unto Light ; and according to the congress of these two principles , through the command of the Architect , this Light doth illuminate the material Water in a singular way , according to the Ideal species which were before in the Archetype : So then the Matter resides in Water , the Informing in Light , and the determination of the Form , which is as I may say the Form's formality , is in the will of the Creator , first impressed or sealed in the word ( fiat , ) and ratified in his command ( producat unumquodque juxta speciem suam . ) Now to apply this to our present purpose , in Water and Light all things agree , in the determination of Illumination they differ . This determinative sentence of the Almighty , sealed a great variety in the products of the Matter and Form , which are in themselves general , and being thus sealed , not any thing can pass from its kind to mix with another kind , but it will cause a product partaking of either Parent , nor can mixture be made but in the same genus or species ; as an Apple may be graffed on a Crab-tree , a Man may ( though abominably ) mix with a Beast , ( licentia naturali ) but out of genus or species nothing can mix . There are also many particular exceptions of things in one genus , for many Trees I know which the Art of man cannot ingraff one in another , so as to grow , will yet grow well ingraffed elsewhere ; so a Dog and a Mouse cannot mix , being one so disproportionable to another . But this by the by .

To return to our intention , we say , that as all things are by the will and power of God specificated , so with the destruction of that species , the Form ( as to that individual ) perishing , ( for no intire species can perish ) things may both by Nature and Art return to their first stable principle material , which is Water , of which Nature , if it found it in a convenient place , might ( impregnating it with a Metalline Seed ) produce a Metalline Sperm , or viscosity , which then might be a Metal by decoction , and yield unto our work a profitable subject .

As in Blood , Eggs , Hair , Vrine , or Wine , Or in mean Minerals digg'd out of the Mine ; Yet must that Element be first purified and separate , And with Elements of perfect Bodies be desponsate .

SO then if thou canst ( as by the Liquor Alcahest thou mayst ) reduce a Body ( be it what it will , whether Eggs , or Hair , or Urine , or a Spirit ardent , or any mean Mineral which is not of a Metalline imposition ) to Water , and after knowest how to impregnate that Water with a specificated , seminal , influential Light , so that that Water may penetrate its dimensions at the least 16 times , and become a Mineral , Mercurial Juice ; thou mayst then expect as much profit from that Mercury , as from the best Mercury that is sold in the Apothecaries shops , and no more ; for thou mayst so purifie it , and separate its faeces and crudities , as that it may become fit to joyn with thy perfect Bodies : but I doubt this way will be so hard , ( try it when thou wilt , I fear the first will puzzle thee all thy life long , to turn all Bodies into Water , and the next would puzzle all the Devils in Hell , to bring this Water to a Metallick seminal viscosity ) that thou hadst better leave musing on these Impossibilities , and take my counsel , that is , seek it there where Nature hath put it .

But first of thine Elements make thou Rotation , And into Water thine Earth turn first of all , Then of thy Water make Air by levigation , And Air make Fire ; then Master I will thee call Of all our Secrets great and small : The wheel of Elements then hast thou turn'd about , Truly conceiving our Writings without doubt .

TAke of thy clean Mercury , which is animated according to what I have faithfully taught in my little Latine * * ●troitus ●rtus . Treatise , and mix it with thy Body , as there I told you , without ambiguity ; put it in a Glass , as I there advised , and govern it with a Fire , as I in that Treatise ordered , and thou shalt see thy Elements circulate ; first thou shalt have thy Gold dissolved , which thou shalt know by thy first sign , which is a whiteness which will arise like a skin in boiling upon the Water . This Water will be made aërial , by subliming in a continual Vapour ; for by constant and continual Sublimation , our Stone is inspired , and takes life in the Air , and lives , and shews the actions of life , and a living Water or Dew shall from the top of the Glass descend upon the lower grounds , and make them fructifie ; then shall the Central Fire , which was hidden in the Earth , and is now in the Water , come forth and ascend with the Water , and in the form of Air and Vapour , shall beautifie thy Vessel with changable colours , Citrine , pale , blewish and blackish : This is the Fire of Radical Sulphur , which when it is once stirred up , is like unto the Fiery Dragon , and Ignis Infernalis ; by this thou mayst know that the Heaven and the Earth , the Form and the Matter , the Male and the Female are now beginning Conjunction : when thou seest this sign , rejoyce , for know that now thy Bodies are made in greatest part no Bodies ; and this if thou dost work well , will be in 30 or 36 days .

This done , go backwards turning thy wheel again , And into Water turn thy Fire anon , Air into Earth , else labourest thou in vain .

NOw know , that all our three Circulations are so called not without great reason , for so indeed they go on as a Wheel ; put a Nail in a Wheel , and turn it , and you shall see the Nail will with one half of your turning ascend , and the other half descend : And then that Circulation is compleat , and you then must go on to another Circulation .

These our Circulations are Solution and Congelation , Volatization and Fixation , opening and shutting ; when once thou hast brought thy Body to the height of Subtiliation , that the Spirit by decoction can bring it to , then the Spirit hath done its work , and ceaseth then to be active ; then begins the dissolved Body to work after its kind , and then the Spirit is passive , and the Body active ; thus passive Natures are made active , and active passive , which is the Key of our Mastery . First then , advance the Spirit above the Body , till the Fire be discovered , which is in a yellow colour ; then advance the Body over the Spirit , till the Earth again appear , which is in a colour blacker than Pitch ; which first will begin with blewness , and this will decline daily more and more unto blackness . This yellow colour remember that it comes with a moisture of the Compound , otherwise what you do is all in vain : turn it then into Water , that is , let this yellowness appear in humido , till by opposition from the terrene qualities there be engendred a blewness , then continue this decoction till all be intirely black , for in gross moisture heat working , engenders blackness , with such like gross colours .

For so to temperament is brought our Stone , And Natures contractions four , are made one ; After they have three times been circulate , Also thy Base perfectly consummate .

THy Air then must be thickned with the Body , which is terrene and gross , being not yet putrified , and by this means the Fire and the Air , and the Earth and Water will accord ; for Air will agree with Water , and Earth with Fire : The Air being then tempered with Earth , doth by this reconcile the Water and the Fire . Thus our first decoction confounds the Elements , and thus our Stone which was of severed qualities , is brought to a temperateness . Thus by a natural Circulation , the Quadrangle is made a Circle , and four qualities make a fifth , which is a Neuter from the four , and yet partakes of all . This first Conjunction natural , which is made in the Glass without laying on of hands , which we call Triptative , is the ground of the last Tetraptive Conjunction , which is made in the truning round of the three Wheels , which doth perfect the Stone .

Thus under the moisture of the Moon .

GOvern then thy Bath first with a moist Fire , until the Body be made no Body , but a flying Spirit ; this is the time of the Womans reign , and it is attributed to the Moon : for our Gold till it be dissolved , all the work depends only upon the active virtue of the Water , which causeth the slow appearance of our signs .

And under the temperate heat of the Sun , Thy Elements shall be incinerate soon , And then hast thou the Mastery won . Thank God thy Work was so begun : For then hast thou one token true , Which first in blackness to thee will shew .

WHen thou hast by thy first Waters Pontick virtue and firiness , so far dissolved thy Body as to set at liberty its internal Sulphur , then thy Operations will be speedy ; for the Sulphur of the Water , together with the natural Sulphur of thy Gold , by mixture will make an unnatural Fire , which will then burn like to the Fire of Hell , first making a total end of that dissolution which was but in part made by the Water , and after that drying up and congealing its own moisture , and the moisture of the Water , uniting the Sulphur of the Sun and the Sulphur of the Water , and the Mercury of the Sun and the Mercury of the Water , and the united Sulphur prevailing over the united Humidity , rotting it into powder as small as Atoms , black of the blackest black , thou shalt then see a total mixture of Seeds , and death of thy Compound . This rotting will begin about the 42 , 46 or 50th day ; and the signs of it are , the Fumes will not ascend , but the Matter will boil at the bottom of the Glass ▪ like to melted Pitch , boiling and bubbling , swelling and puffing in a black colour , every day blacker and blacker , shewing changable rotting colours in its boiling . This will continue till it be so thick , that it boil not , but grow hard and swell ; yet it will vary often , and appear sometimes as though dry , and sometimes a little moisture will appear , with fresh bubbling , but no Fumes . And this will last about 46 days , no Fumes rising at all , so that about the 84th or 90th day , after thy Matters begin to be boiled in a continual decoction , Putrefaction will be compleat , and then Sublimation or Circulation will begin again , which in 46 or 50 days will end in a white Dove .

This first token of blackness proclaims thee a Master , after which thou canst not well miss , unless thou wilt . This is the astonishment of Art , to make Gold volatile , which was so fixed : be patient then , and boyl continually till your Gold begin to dissolve , and come upon the Water like a Cream . Then continue your decoction till the colour begin to change into an imperfect Citrine , with moisture , and send up yellowish vapours . This Citrine will soon be mixed with a blewish black , and yet continue the decoction till the Clouds begin to rise , and a dark mist : then continue your boyling , till breath fail , that is , the Clouds and Fumes arise no more ; then the Compound boyl at the bottom without Fumes , and will shew dark , obscure , reddish , yellowish , blewish , gray and blackish colours ; then continue your decoction till the Body and whole Compound begin to rot into Atoms , which the 50th day will give you a Harbinger or fore-runner of , with Pitchy blackness ; then know that all is thorowly mingled together , and will never cease till the damned Earth come , the Earth of Leaves , which is a dust impalpable .

The Head of the Crow that token call we , And some do call it the Crows Bill , Some call it the Ashes of Hermes Tree ; And thus they name it after their will , Our Toad of the Earth which eateth his fill . Some call it by what it is mortificate , Our Spirit with Venom intoxicate . But it hath names I say to thee infinite ; For after each thing that blackness is to sight Named it is , till time it waxeth white ; Then hath it names of more delight , After all things that been full white . And the red likewise after the same , After all read things doth take the name , At the first Gate , &c.

THis token then is called the Crow , the Crow's Head , and the Crow's Bill , for it is a shining blackness , like unto Printers Ink , or a solid Coal new broken , or the most black and compacted broken Pitch .

Others name it the Ashes of Hermes Tree , for it is Ashes out of which grows a Tree afterwards , beautiful and glorious with Sprigs and Branches , and changable colours .

And indeed this liberty the Philosophers have taken , to call it what they list : they call it their Toad which crawleth on the ground , and feedeth upon the slime of the Earth ; because before it is quite black , it may ●●semble the colours of a Toad , and its likeness , pusfing and swelling , and rugged with bunches and blisters , and knobs .

Others call it a Spirit killed with its own deadly poison , that is , Mercury dissolving Gold , in which dissolved Body ( which then seems a Spirit ) there is a hidden ferment , which may recongeal the same : this fermental virtue it is that doth coagulate or thicken the Water , that to the wonder of the Beholders what before was thinner and thinner , doth after 40 days thicken , till it come to a dust or powder like to impalpable Atoms .

But I shall not insist upon these denominations , there being so many given to it by the Envious , that there is nothing almost in the World that is black , or may be made black by the Fire , but they have named it by it . Also whatever is filthy or faeculent , or unsavoury either to taste or smell , they have Allusively called their Stone by , in reference to its first putridness or corruption . So likewise when by continuance of decoction the colour changeth to white , they then call it their Swan , their Dove , their white Stone of Paradise , their white Gold , their Alablaster , their white Smoak , and in a word whatever is white they do call it by . And so the Red they name their Vermilion , their red Lead , their Poppy of the Rock , their Tyre , their Basilisk , their red Lion , and in sum it borrows the names of all red things .

Now thou art entred the first five Gates of the Philosophers Castle ; for do not believe but that Calcination is verily Putrefaction , and is done by Dissolution , Separation and Conjunction , as if thou hast attended this discourse thou mayst easily conceive : only here is the Sophism , after this total Calcination , there is a relenting again ; for as I said before , our Operation is but turning as it were of a Wheel , which runs one half of its circulation directly backwards to its first progress . Thou sublimest so long , till the Body is made as volatile as it may be , this is the activity of the Spirit ; then thou congealest so long , till all appear like Atoms , and then is thy bodily virtue active , and thy Spirit passive ; then thy Spirit begins to be active again , and thy Compound which was apparently fixed , relents again and distils as before , till it come to its height again of volatility , which is again a Separation ; then is celebrated again a Conjunction Tetraptive , and from that time all ascends and descends together , and there is such an union , that there doth not then ( as at first ) exhale a quick Fume , and descend upon the bodily Moles , but all ascends like to a glorious Tree with branches , and is not sublimed to the top , but sprouts up like the tender Forst in a fair morning , which falls and rises till all become a Powder impalpable . So then after Calcination is again a Solution , and that divides between Azoth and Laton , and a distilling Separation in which Azoth washeth Laton ; and after that a Conjunction , not of the four Elemental qualities only , which was in the first Conjunction , but of the Elements themselves , the Body , Soul and Spirit ; and then is made another Calcination into a white Calx , which by continual decoction relents again , and is made volatile again : for our Wheel goes round , and when it is come thither whence it set forth , it begins again . Thus is made a third Solution , Sublimation and Calcination into a red Elixir , which is the Sabboth of Nature and Art ; at which being arrived , there is no farther progress without a new Marriage , either by Ferment or otherwise , according to the rule of Nature and Art : so that indeed all our work is three Rotations , and every Rotation hath three Members , Solution , Sublimation , and Calcination . The first Solution , is called Inceration , and Reduction or Liquefaction , the second properly Solution , the third Inceration . The first Sublimation is called Distillation , Ascension and Descension , the second Separation and Ablution , the third Exaltation and Sublimation . The First Calcination is called Calcination and Conjunction Triptative , Putrefaction , &c. The second Congelation , Albification and Fixation , the Third Illumination , &c. only remember , thou in thy first Calcination attainest compleat Putrefaction , in the second the compleat white Elixir , and in the third the compleat Red. This I premise to undeceive thee , that thou mayst not think to have a Calcination first , a Dissolution next , a Separation thirdly , a Conjunction fourthly , a Putrefaction fifthly , &c. No verily , when thou first puttest thy Matters into the Vessel , in the first day of thy Operation , thou givest a Fire in which thy Compound boileth , swelleth , and puffeth visibly , and drops run down in veins off from the Convex of thy Glass ; for in this Mercury thy Gold will , beyond the nature of any other Mercury , flow in the Fire as if the whole was Mercury , and boyl visibly , which must never cease , not a moment , for it brings imminent damage . In the first days of your boyling , which is accompanied with a constant ascending and return of Fumes , your Compound grows more and more liquid , now and then a skin appearing in the form of a distinguishable , though not very observable , whiteness . At length a yellowish colour will appear , less at first , and more afterwards distinguishable , both in the boyling Compound below , and in the Fumes above ; and when thou seest thy Glass as if it were all over gilded , where the Fumes ascend with a blewness , then know that thy Man and Wife do mix their Seeds , then shall an obscure greenness pass and continue a season , then shall thy Fumes diminish , and at length be none at all , and the Compound shall boyl and swell in the bottom of the Glass .

After that , the more you boyl , your Compound will be the more black , coming at last to the temper of melted Pitch for colour and bubbling , which shall rot with obscure colours untill it come to the period of Putrefaction , which is a most exquisitely subtle , black , unctuous Powder , which about the 84th or 90th day in a good decoction will be compleat .

Take heed now , for I shall not make such another particular Systeme of the Work in all my Writings . When the fulness of compleat Calcination is perfect , then will the parts begin to liquefie together again , and you then shall see Vapours begin to arise again , first like to a Smoak , which will after return in drops condensing on the Vessel sides , which believe me is a gallant sight ; for in this Operation as blackness by little wears away , such colours will appear which thou canst not imagine , that thou wilt steal from Natures due to satisfie thine eyes in the beholding of it , when thou shouldest sleep .

This Circulation with infinite variety of colours will last between 20 and 30 days , and then thou shalt see thy Matter appear pretty white , which then will grow whiter and whiter , till it become like a glittering Sword in the Sun-beams : trust me , for I have seen this shining sparkling white , which yet will be quick like a most glorious Heaven-born Mercury , the subject of wonders .

Then shall these Fumes begin to cease , and thou shalt see a Congelation , like to the sparkling twinkling eyes of Fishes , which moving uncessantly on the Fire , will glitter incomparably and wonderfully , and thickning more and more , it will sprout like the tender Frost in a most amiable lustre , and in 25 days shalt thou have it a most impalpable undiscernable Powder . Now thou needest no farther instruction , only this let me tell you , that the continuing your Glass in the Fire , and increasing it discreetly , this white will relent again , and change into a perfect green , and will again circulate and become perfect Azure , and at the length thicken , and in the end become ( after a long Citrinity ) in a moment a sparkling red pure impalpable Powder . Understand this well , and you will not be amazed any longer with the distinction of our Operations , which is but Solution ( which contains Separation or Sublimation , and Volatization ) and Coagulation , which contains Conjunction , Calcination and Fixation ; and all is but a successive action and passion of Gold the Body and his qualities , and Mercury the Soul and its qualities , between which intercedes a Spirit of Life , which carries them up and down like a Wheel , which turns till it returns thither whence it proceeded , and then begins again and turns so long till it finds its rest , which is in the Fiery Cathedra , the red of the reddest , the great Elixir commanding all Metals , and reducing them to the highest period of Nature , which is Gold it self , having attained a plusquam perfection , through the marvellous co-operation of Art and Nature .

Thus Gold is thy Base or Foundation , the Centre to which all thy Operations return , and in which they rest ; for they are but Circulations in their own kind , and these Circulations are uncessantly carried along through the never-ceasing action of the Fire , which a little intermission would retard notably , an extinction of the heat would extinguish irrecoverably . If any then should ask us , what our natural Operation of the Stone is ; we would answer , a making of active Natures passive , and passive active , by continual decoction . We boyl continually , and when the Spirit is active there is a constant ascension and descension , and the Body is dissolved and made to fly like a Spirit ; and when the Body is active , the Fumes by little and little cease , and the Compound remains below , boiling without fuming , thickning and then at length calcining : and this is without hands repeated three times , the Fire only being kept continually , and then a Sabboth of rest and perfection is attained : in the mean time divers colours come and go , which the dying Body and vegetative Soul do work and cause . Trust me , Friend and Brother , thou never hadst such a manuduct as this in thy life , the Reasons of my plainness my little Latine Treatise doth clearly shew .

The Battle 's fought , the Conquest won , The Lyon dead reviv'd ; The Eagle's dead which did him slay , And both of sense depriv'd . The Showrs cease , the Dews which fell For six weeks , do not rise ; The ugly Toad that did so swell , With swelling bursts and dies . The Argent Field with Or is stain'd , With Violet intermix'd , The sable Black is not disdain'd , Which shews the Spirits fix'd . The Compound into Atoms turn'd , The Seeds together blended ; The flying Soul to th' Earth return'd , The soaring Bird descended . The King and Queen contumulate , And joyn'd as one together ; That which before was two , by Fate Is ty'd , which none can sever . The King begets the Queen with Child , Conjunction doth allay Their fury who before were wild , Conception both doth slay . The King is Brother to his Wife , And she to him is Mother ; One Father is to both , whose life Depends upon each other . The one when dead , the other dyes , And both are laid in Grave ; The Coffin's one in which both lyes , Each doth the other save . Yet each the other doth destroy , And yet both are amended ; One without t' other hath no joy , Both are of one descended . Twice fourty days do come and go , To which twice five are added , These do produce a perfect Crow , Whose blackness chears hearts sadded . Twice fifteen more produce a Dove , Whose wings are bright and tender ; Twice ten more make the Soul above To need no Fire defender . For Soul and Body so combine , The Spirit interceding , Tincture to give of Silver fine , The Soul the Body in leading . Also such fixity to add , Against the Flames prevailing , Which may the Chymist make full glad , The Sophister still failing . Who seeks in fancies for to find Our Art so much concealed , Not duly weighing in his mind That 't is a Fountain sealed , Which one thing only can unlock ; This one thing learn to know , Lest you the same event should mock , That thing these Lines do shew .

AN EXPOSITION UPON THE Second Gate , Which is DISSOLUTION . The Second Gate Opened , Which is DISSOLUTION .

Of Dissolution now will I speak a word or two , Which sheweth out what erst was hid from fight , And maketh intenuate things that were thick also , By virtue of our first Menstrue clear and bright , In which our Bodies eclipsed been of light , And of their hard and dry compaction subtilate , Into their own first Matter kindly retrogradate .

HAving run through the Chapter of Calcination , I now come to handle Dissolution , which as I said before , is the first beginning of the Spirits activity , and it is the first half of the Wheel which turns up the Spirit , and down the Body ; the second hath a contrary operation , for it makes the Body active , and Spirit passive : so then Calcination hides the profundity of the Body , which Solution discovereth . It is then nothing else but a boiling of hard and dry Bodies in our Mercury , in a convenient Fire , so long till they be dissolved and made thin ; then the same Fire makes them fly , and flying they condense and return in drops on the Body , and moisten it : This is Solution and Sublimation together , for the Water circulating upon the Body , doth soften it , and by often returning doth at length bring it to its own nature of moisture . In this Resolution , according to Artephius , the Sun loseth its colour and is darkned , and the Moon doth not give her light , for all things are turned into their confused Chaos , or first Matter , in which the Elements with their qualities are hurried together .

One in Gender they be , and in Number two , Whose Father is the Sun , and the Moon the Mother ; The mover is Mercury : These and no more be Our Magnesia , our Adrop , and none other Things here be , but only Sister and Brother : That is to mean , Agent and Patient , Sulphur and Mercury co-essential to our intent .

THe cause of this is the Homogeneity of the Matter , wherein they agree in essence , together with the difference which is between them in Sex , they being in the Glass as Male and Female ; and in ripeness of years one being more mature , and by consequent more active , ( to wit , the Sun , who therefore is the Father ) the other more crude ( in comparison of the Sun ) and so more passive , viz. the Moon , which therefore is the Mother of our Stone . This Mother is our Mercury ( which for its eminent difference from any other Mercury , is called the Moon ) with its internal true Sulphur , which is hidden under its Mercurial form , doth first move ; for at first our Body , which is Gold , is dead , and liveth not till it be quickned by our Mercury , then it lives : it behoveth thee then to put in thy Body and thy Water , and let them stand together , and add nothing to them . This Composition duly made we call our Magnesia , and our Adrop , and nothing entreth , neither Powder nor Liquor , save only these two species , which species are the perfect Body and Argent vive .

These two sprung out of one Root , for as I told you , the Soul of thy animated Mercury is perfect true Gold , yet volatile , which by Art may be made to appear in a fixed form : so then we joyn Consanguinity with Consanguinity , Brother with Sister , and make them become together Man and Wife . These two by continual Fire do act and re-act , the Woman first , and then the Man , several , which then are joyned and make one Hermaphrodite , acting one half of each Circulation as a Woman or Spirit , and the other half as a Man or Body .

For each of the two principles have a Sulphur and a Mercuriality ; the Gold or Body hath its Sulphur external and apparent , the Mercury the Spirit hath it internally hidden , yet both these are co-essential each to other , and in that respect they are the only subjects in the World for our Art .

Between these two in quality contrarious , Ingendred is a mean most marvellous , Which is our Mercury and Menstrue unctuous ; Our secret Sulphur working invisibly , More fierce then Fire burning the Body , Dissolving Metals into Water Mineral , Which Night for darkness in the North we do call .

FOr with their Homogeneity , they have withall such a Contrariety in opposite qualities , that they do no sooner feel the Fire , but they are stirred up to Work , and boiling and circulating in a continual Ebullition or Vapour , they do mingle their homogeneal qualities together : by reason of which there is a strange medium , of an unnatural Fire and a putrefying Bath ingendred , then the Sulphur or Fire of the Gold , which is the Fire of Nature , and the Sulphur of the Water , do embrace one another , and these two make an unnatural Fire , in which the Humidity appears , and the Sulphur being hidden to the eye , appears in its effects only to sight , and that is , it burns , destroys and conquers the Bodies , which common Fire never could do , making them to be no Bodies , but a Fume of Mineral Vapour ; and in this Operation the Elements are confused , and make our Chaos which is void and dark , for here the Lights of the World are eclipsed , the Sun is darkned , and the Moon sheweth not its light : which watrishness of the Compositions , for its abundance of moisture , and privation of light , we call Winter , and Night , and the North Latitude of our Stone .

But yet I trow thou understandst not utterly , The very secret of Philosophers Dissolution , Therefore understand me , I counsel thee wittily , For the truth I will tell thee without delusion , Our Solution is caused of our Congelation ; For Dissolution on the one side corporal , Causeth Congelation on the other side spiritual .

WHen once thou hast the true mastery of our Dissolution , thou needest take no care for Congelation , for governing it on with thy Fire , thou shalt attain Coagulation without any laying on of hands . Therefore saith Ricardus , above all things it is wonderful , that in our work , Calcination , Dissolution , Sublimation , Putrefaction , Separation , Conjunction , Death and Purification , should be performed in one Vessel , and one linear decoction , without laying on of hands : for verily the Dissolution of the Body thickens the Spirit , as it is in Water in which Gum or such a thing is dissolved ; for by how much the one is dissolved , the other is congealed : this proves the naturality of our Work , for as a grain of Corn is in the bowels of the Earth softned with the moist Vapour , and swelleth thereby , this Vapour is also terminated by the fermental odour of the Grain , and so both grow up together into Stalks and Ears .

And we dissolve into Water which wetteth no hand ; For when the Earth is integratly incinerate , Then is the Water congeal'd : This understand , For our Elements are so together concatenate , That when thy Body from its first form is alterate , A new form is indued immediately , Since nothing being without all form is utterly .

SO we in our Work dissolve our Body , which is Gold , in its own Water , in which it is softned as a Seed in its proper ground , and being softned it relents into Water , not diaphanous , such as is the Waters of the Clouds , or of Fountains , but Mineral , even Mercury which wetteth no hand , nor cleaves to any thing but that which is of its own substance and essence .

So that then in our Work , our two Principals work not according to their single dispositions , but as conjunct ; the one , saith the Philosopher , dyeth not without its Brother : therefore when thou calcinest the Earth , thou dost in it and with it calcine the Water , and in this the Souls of both are tyed together , to the end that they may serve the wise Philosophers . Therefore let all thy study be to unite Natures , which thou canst never do , unless thou separate first their Souls by Sublimation , and afterwards unite them in blackness , which a continual Circulation of thy Water upon the Earth will produce .

Now know , that when thou seest thy Water and thy Body boil together , so as to thicken one another , and to congeal one another , that then thy science is true , and then thy Body which thus thickens , is not the same which thou puttest in , but a middle coagulate , a terra Adamica , a Limus and Chaos , for one form being taken away , a second necessarily follows immediately ; for as no Body can at any time have more than one form , so can it never be void of all form .

And here a secret I will to thee disclose , Which is the ground of our secrets all , And it not known thou shalt but lose Thy labour and costs both great and small : Take heed therefore in error that thou not fall . The more thine Earth , and the less thy moisture be , The rather and better Solution shalt thou see .

ANd here take notice by the way , that that is no total Dissolution which is before Calcination , but only partial , the Water resolves as much as it can of the Body , so much that it doth sever between its Spirit and Body ; but by reason of its perfection and strong compaction , it finds a great deal of difficulty before a total Resolution , and therefore it putrefies what is most gross , and thus brings it to Atoms , which when it is once subtilized beyond the exigency of its own nature , it then is dissolved , and relents , and then Dissolution is made totally , viz. after Putrefaction . Then at length it becomes all like a glorious Argent vive , and this immediately before the Lunary Coagulation : Know then that our first loosing is into a viscous Powder , which is brought on by Incrudation , or rather Liquefaction ; for know that till after Putrefaction , our Stone and Compound is moist in the Fire , but hardens more and more by how much the colder it is , and softens more and more by how much hotter it is , and the heat slacking , the boiling will change into a seeming Vegetation , and the Fire going out , it is hard rather than soft , yet the mingling of the Natures is known by the colours , and drawing to Calcination . Therefore thy first Operation is to dry up thy superfluous watrish moisture , not evaporating it , but congealing it on the Body . Think not then , as some of the envious Sophistically write , that the more you put of your Water , the sooner you dissolve , and congeal the slower : No verily , your Calcination is but the medium of true Solution , which is ( trust me ) not total nor proper till after Putrefaction . I should never have told thee this Mystery , had not the love of my Neighbour compelled me . That opening of the Body which is before , is but an opening of its pores , which lets our Water in , and then after death and resurrection the Mercury of Sol is visible to the eye , which before was but distinguishable by its effect .

Behold how Ice to Water doth relent , And so it must , for Water it was before ; Right so again our Water to Earth is went , And Water thereby congeal'd for evermore : For after all Philosophers that ere were bore , Each Metal once was Water Mineral , Therefore with Water they turn to Water all .

SO then our Body hath moisture in it self , but this moisture is sealed , as Water when frozen by the Cold. But when the pores of the Body are by our Water opened , and its central Fire set at liberty , this internal Fire of Nature makes the Body to become no Body , but a very Spirit .

In this same Operation the Spirit is congealed , for the Body hath in it more virtue then its two Sociats , that is , than the Soul and Spirit . This is the action and re-action of our Body and its Water , for our Body is in its occulto Mercury , and our Mercury is in its occulto Sol ; therefore they embrace each other , because of the nearness of their Natures , and so the Body hath its profundity discovered , and the Water its altitude , and both together are glorified in one Spiritual Body together , according to Noble Hermes , Vis ejus est integra si versa fuerit in terram . But thou canst never have this excellent fixity , till the fixed have attained its volatility .

In which Water of kind occasionate , Of qualities been repugnance and diversity , Things into things must therefore be Rotate , Vntil that Trinity be brought to perfect Vnity .

THis Water into which our Bodies are first liquefied , is not properly Water , but ( modo quodam ) as we may say in the Fire . During the predomination of the Woman , all appears in a moist posture , and so will do most part of the first 50 days ; yet this is a gross moisture , and by consequence the more fit for Putrefaction : in which gross Humidity all the Elements are in a confusion , not the Elements of the great World , but our Mineral Elements ; thou must therefore work by a continual boiling , in which thy Compound will appear like unto the stormy Sea in a Tempest , raging and swelling , waves and bubbles rising one in the neck of another incessantly . The Vapour of this Bath being imprisoned , condenseth and returns every moment , until there be an union made of all the Elements , in a terra Adamica , or Limus . Then will the Body , Soul and Spirit remain below in the bottom of the Vessel , which is as a Tomb , in which they dye and rot , and are putrified .

For the Scripture recordeth when the Earth shall be Troubled , and into the deep Sea shall be cast Mountains and Bodies likewise at the last .

THen will our Earth be moved , and the powers of our Heaven will be shaken , and the windows thereof opened , and an universal Deluge will come upon the face of the whole Earth , which will destroy all things , and cover the highest Mountains , so that all Flesh shall dye : these Waters will be a long time upon the face of the ground .

Our Bodies be likned conveniently To Mountains , which after high Planets we name ; Into the deeps therefore of Mercury Turn them , and keep thee out of blame , For then shalt thou see a noble game , How all will become Powder as soft as Silk ; So doth our Runnit kindly curd up our Milk .

THus have many of the envious allegorized of the Scripture , and veiled their Work under several passages and overtures which are mentioned therein , to which they have some resemblance : they have called their Metals Sol and Luna , Mountains , either for the situation sake , they being generally found in Mountains ; or by opposition sake , for as Mountains are highest above ground , so they lye deepest under ground ; or for that as the Mountains are nearer the Sun , so those do approximate nearer to coelestial Influences than any other Bodies whatsoever : so also they have stiled them by the names of Planets , by reason of some similitude .

But it makes not so much for the name , the thing is , take the Body which is Gold , and throw it into Mercury , such a Mercury which is bottomless , that is , whose centre it can never find but by discovering its own ; govern them wisely with Fire , as thy Matter requireth , then shall thy Gold visibly liquefie in the Fire , that is , appear thin as if it were Mercury , and it will swell , bubble and boil , so long till the moisture be terminated by the Body into an impalpable Powder , as naturally as Runnit doth curdle Milk into Cheese . This total reduction into Atoms , is the perfection of Putrefaction , in blackness most black , and it begins before the 50th day , and endeth before or about the 90th day , in variable colours .

Then have thy Bodies their first form lost , And others been indued immediately , Then hast thou well bestowed thy cost , When others uncunning must go by , Not knowing the secrets of our Philosophy .

THen thou hast a Body , not such a one as thou puttest in , but Hermaphroditical , which yet hath but one form . Nor is it the same form it had , though an accidental imperfect one in the same kind ; which imperfect form is not to be despised , for these Ashes are the Tomb of our King . Honour then the Sepulchre of him and of his Queen , if ever thou expect to see them returning from the East in power and great glory . Never grutch it then that thou hast destroyed thy Gold , for he that thus destroys it , loseth it not , but soweth good Seed in good Earth , from whence he shall receive it with an hundred-fold increase : when as he that saveth his Gold in this Work , loseth his labour , and is deceived for lack of true understanding , when as he undertakes this Work without the true knowledge of its causes .

Yet one point more I must tell thee , How that each Body hath dimensions three , Altitude , Latitude , and also Profundity ; By which all Gates turn we must our Wheel .

HAving then this Mystery , which is the Stumbling-block at which thousands stumble , who cannot for all their talk destroy their Bodies , which is not to be done but by the Alkahest , which is an unprofitable way for our Work , and by our Mercury , viz. in 40 days , or thereabouts : Then know which must be your next progress , for Calcination is but a term put on our Work by Authors , and it reacheth to the end of Putrefaction , our first Calcination . I told you before , that all our Work was compleat in three Circulations , and every Circulation had three periods ; so now I tell you , that these three periods are Altitude , Latitude and Profundity : Altitude and Profundity being united , make Latitude , and so our Wheel is turned round : the Profundity is the Water below , the Altitude is Vapour or Waters above , and the union of these two is in a Calx , which is Latitude ; which is done by Liquefaction , Sublimation and Calcination : Liquefaction dissolves and confounds , Sublimation volatizeth , separates and washeth , and Calcination unites and fixeth .

Knowing that thine entrance in the West shall be , Thy passage forth to the North if thou do well , And there thy Lights will lose their lights each deal , For there must thou abide for 90 nights , In darkness of Purgatory without lights .

THou must begin in the West , and in the Autumn , which is Barren , for then Crops are gathered ; take then thou Gold , which is the Harvest of Natures works , and it is barren of it self : to make it fruitful thou must bring on the Winter showrs , which is the North Latitude , and by these the Earth will be made mellow , and the Seeds will rot ; which Seeds are Sol terrestrial , in whose belly is a hidden Luna . These Lights will in this Operation be darkned , and by little and little a horrible Night will over-shadow the Earth and Heaven , a blackness like unto Pitch : this blackness and Eclipsation will continue until the end of thy first three months , perhaps 100 days , perhaps 120 , yea sometimes 130 days , as it may fall out ; think not this time long , for it must be that thy Matters must be purified , before they can or shall be glorified .

Then take thy course up to the East anon , By colours rising variable in manifold wise , To the East therefore thine ascending devise , For there the Sun with day-light doth uprise In Summer , and there disport thee with delight .

THen shalt thou see thy Exhalations to return again , and by the continuance of them on thy Body , light shall begin to appear , which is our Spring and East season , in which as the rising Sun scatters the darkness with multitude of previous colours , especially in a misty morning ; so is it with our Work , such admirable colours will appear , as never were seen by the eye of man in so little a room before . Then rejoyce , for now our King hath triumphed over the miseries of death , and behold him returning in the East with the Clouds in power and great glory . Now the Night is overgone , and the Morning breaks ; the Winter is past , and the Spring comes on pleasantly , with sweet showrs of April , hastning the most beautiful Flowers of May. Now as the Winter is a sad time , being cold and wet , frosty and slabbery , the Countries of Pleasure being dirty to the Horses belly , but the Spring returns the year , and pleasure with its sweet season : so in our Work , thy first Operations before blackness seem tedious , but after blackness far more tedious , for thou wilt think there will never be an end of it ; so variety of colours brings delight in its daily and hourly variety , even to perfect whiteness .

Forth from the East into the South ascend , And set thee down there in a Chair of Fire , For there is Harvest , that is to say , an end Of all this Work after thine own desire , There shineth the Sun up in his Hemisphere . After the Eclipses in redness with glory , As King to reign over all Metals and Mercury .

HEre thou mayst light and bait , and enjoy the glory of thy white Elixir , but do not , for thou hadst better wait the end . Proceed then with a Fire a little more increased unto the Summer or South quarter , where after some colours , as green , yellow , azure , and the like , thou shalt have a sparkling red , like unto the flaming Fire . Then thou art come indeed to thy Harvest , and to the end of all thy Operations ; for now thou beginnest by apparent colours the uprising of the Sun , after it hath been so long beclouded and eclipsed ; now hast thou mourned long enough , now the time is come that thou shalt need no more to mourn , for the Bridegroom is now come forth out of his Chamber , and the Sun comes forth as a valiant Champion to win a prize : now is the time come in which that of the Poet is fulfilled ;

Ne te poeniteat faciem fuligine pingi , Adferet haec Phoebi nigra favilla jubar .

Now hath our King of Peace attained his Kingdom , whose Government is , parcere subjectis & debellare superbos ; for whatever is infected our King will cure , what is lame he will heal , and what is rebellious he will suppress and subdue . Sic Regis ad exemplum totus componitur orbis .

And in one Glass must be done all this thing , Like to an Egg in shape , and closed well .

NOw all these our Operations , as the Philosopher saith , are done in our secret Fire , hidden Furnace , and in one Vessel ; for if thou thinkest to make any of these Operations with thy hand , thou art in a certain way of errour . Our Vessel then , which for similitudes sake we call an Egg , must be so closed when our Materials are set in it , that the Spirits cannot possibly get out , nor the Air get in , else our Work were spoiled .

Then must thou know the measure of Firing , The which unknown thy Work is lost each deal . Let never thy Glass be hotter then thou mayst feel , And suffer still in thy bare hand to hold , For fear of losing , as Philosophers have told .

THis done , we then set our Vessel and Matter to the Fire , and let it stand untouched till the Work be done : so that the Philosopher hath nothing then to do but behold his Glass , and the Operation in it , and to govern his Fire artificially .

So then when once the Stone is set to work , the whole Mastery is to govern the external Fire , which as the Philosopher doth either perfect or destroy all : if thy Fire be too slow for want of motion , thou wilt hardly ever see an end ; and if too big , thou mayst happen to seek thy fortune in the Ashes .

Be not therefore immoderate in governing ; and for better security , let not your Glass neck be under a span in length , but as much longer as you shall see good ; the longer for a Tyro , the better he shall work , and with the more security . But the usual length which we use , is about 12 or 14 inches high ; this height being so allowed , order so your Furnace as to let out about 3 or 4 inches of the top of your Glass , which may come forth through the cover of your Athanor , and if you can without hurt feel or suffer any part of that neck , fear not your Fire , but stew him without fear , your Glass being strong , and the quicker Fire the better .

Yet know , that your Furnace must be answerable , for do not believe that Philosophers did formerly use our Art of Furnaces , but made them of Brick , or Earth , with Earthen Covers , which had holes for letting out part of the necks of their Glasses , over which if they put a Cover , which they could remove and set on again at their pleasure ; this Earthen Cover was not so reflective of heat , as our Iron Covers are , but that end of the Glass which came out at the hole of the Cover , they could feel without any damage , and by their being able to suffer that in their hand , they judged the temperament of their heat . Therefore in thy Furnace let thy Cover or Top be luted with good Loam every-where , at the least half an inch thick , so shalt thou be sure not to have too scalding a heat in the concavity of thy Nest , which otherwise thou wouldst have , so mayst thou govern thy Fire at thy pleasure ; the necks of thy Glasses which come forth , thou needest not cover ▪ so shalt thou see this of Ripley verified , thy Work will go on very successfully , and thou wilt ever be able to endure thy Glass in thy hand ; and this is the true meaning of all Philosophers , to give a certain rule by which thou shalt never exceed , and that is so long as you can endure to feel any part of thy Glass , provided thy Nest be covered , and the ends of thy Glass necks come forth .

Yet to my Doctrine furthermore attend , Beware thy Glass thou never open ne meeve , From the beginning till thou have made an end ; If thou do otherwise thy Work may never cheeve . Thus in this Chapter which is but brief , &c.

ANd that this is according to the ●ence of all Wise men , is evident by their testimony in general , and the following words of Ripley ; See ( saith he ) that thou open not thy Glass , nor move it , from the beginning to the end of the Work . So then this feeling of the Glass , it must be such as may be without opening or moving of the same ; for if the Seed be disturb'd in its beginning to vegetate , the Work is undoubtedly spoiled , or at least it will be so notably weakned , that it will hardly afford thee thy true Signs in thy due time .

Therefore when thou settest in thy Egg in thy Nest , take heed of meddling with it until the Mastery be attain'd , but with a Wyre or some such thing , or with a hole in thy Cover , stay the neck of thy Glass from jogging this way or that , which otherwise it will be very subject to .

Thus have I briefly run through this second Gate of Dissolution , which is indeed one with Calcination and Separation ; for by a constant Sublimation , is made a Solution of the Body , and at length a Congelation of Spirits , for they by oft ascending , come to that pass that they will ascend no more , but remain at the bottom of the Vessel together , which is Conjunction : in which Conjunction they swell , bubble and boil , till they calcine and putrefie . The black Earth , impalpable like Atoms of the Sun , being the highest degree of Putrefaction : and this is a secret not so clearly discovered by any before .

THe Sun is set , no wonder darkest Night Doth veil the Crystal Skie : The Moon 's eclips'd , no marvel that her light Doth from us hidden lie . The Sun 's declined to the Northern Pole , And O the change that 's made ! The pearly drops are turned to a Coal , All brightness quite doth fade . Is this Apollo bright , whose glory did A lustre great display ? Is this fair Phoebe , who ere light was hid , Did shine as bright as day ? Is this the King whose glory and renown Through all the World did ring ? Is this the Queen who far and near was known ? Oh 't is a wondrous thing , Such glory and such beauty thus should fade ! That what before did shine More bright then Tagus , should so soon be made More foul then ere 't was fine ! The Earth doth melt , the Heavens drop down rain , The Rocks which do relent , They seem like Water , then condense again Till all their moisture's spent . To Ashes they return , for Dust they were , This Dust from Water springs ; Therefore at length they melt to Water clear , Which all to Spirits brings . The Nest is Earth , therefore they will congeal To sparkling pearly dew , Shining like tender Pearl , on which doth steal A Body dry and new . And then the parts like Atoms of the Sun For fineness do appear : Rejoyce , for now thou half thy course hast run , Nor hast thou cause to fear . Proceed until thou see the sparkling red , Oh happy sight to see ! By which unto the Royal Palace led , Thou shalt aye happy be . Happy are they who shall not miss to find The new uprising Sun : More happy they who with renewed mind , In God find rest alone .

AN EXPOSITION UPON THE Third Gate , Which is SEPARATION . The Third Gate Opened , Which is SEPARATION .

Separation doth each part from other divide , The subtle from the gross , the thick from the thin ; But manual Separation see thou set aside , For that pertains to Fools , which little fruit doth win . But in our Separation Nature doth not blin , Making division of qualities Elemental , Into a fifth degree till they be turned all .

HAving now run through two of the twelve Gates , I am come to the third , which is Separation , which begins so soon as the Matters have been so long circulated , as to begin to hold one of another . This Operation the Ancient Sages have denominated Division of Elements , which afterwards they say must be joyned with a perpetual union . This Separation is by others called Extraction of Natures , and the parts separated are compared to two Dragons , the one winged , and the other without wings .

Artephius , who for Age and Candor was next to Hermes the most eminent , calls this Separation the Key of the Work , which according to him is a Sublimation in a continual Vapour , that what is Heavenly and subtile , may ascend aloft , that is , to the upper part of the Vessel , and there take the nature of a Body Heavenly , or Spirit ; and what is gross may remain below , in the nature of a Body Earthly , which is the end of our Mastery , to bring the Bodies which are compact and dry , to become a Spiritual fume , which is only to be done by Sublimation , and Division or Separation .

So then our Separation is not to be understood , as many foolish Alchymists do interpret it , who have their Elements of which they boast much , which are indeed manual , done by handy-work , the Glass being removed , altered or renewed every time . Nor are our Separations made by filter , or per tritorium , as many imagine , who know not the nature of our Work , and therefore run into such foolish fancies .

Nature then in our Work doth all in all , who as a curious Artificer maketh no confused mixtures , but first of all causeth the moisture to ascend , which because it cannot get out , it doth therefore condense in drops , and descends so long till at length it begin to be acuated from the Body , which is below ; for naturally all homogeneal moisture , cohobated on a bodily substance , with which it hath affinity , is acuated by it . Gold then is a Body in which the active qualities of heat and driness , are more than in the Mercury , and the Mercury being cohobated on it , begins to be a little more Fiery or hot , and then the Exhalations are more Aërial , which before were more Watry , and by continued Cohobation the Water partakes yet more and more of the Solary nature , until at length this heat or Sulphur impregnating the Mercury , cause it to congeal into a new Body or quintessence , which is after the corruption of the old Body , which is called the Earth , or Ashes of Hermes's Tree .

Earth is turned into Water under black and bloe , And Water after into Air under very white , Then Air into Fire , Elements there be no moe , Of these is made our Stone of great delight . But of this Separation much more I must write ; And Separation is called by Philosophers definition , Of several qualities a Tetraptive dispersion .

SO then this is the method of our Operation , Earth , that is Sol , is boiled in our Mercury , in such a heat in which the Mercury may ascend constantly in a smoak , and descend in drops , and the Body below stand liquid and boil : then shall the Water dry up , under which is blackness hidden , which when the Water is dryed up shall appear like the Crows Bill .

Then shall this Powder again relent , and after 40 days rotting without fumes , shall send up a smoak again , which shall ascend and descend so long , till the whole be made volatile and Aërial ; then shall the black colour vanish , and the white appear .

This white Argent vive , or Mercury animated , which appears after blackness , shall then totally congeal , and shall be then Fire , whose Nurse is the Earth ; then hast thou the four Elements , that is , cohobated thy Natures to the highest degree of perfection of the white Stone , then canst thou go no further , but go back and turn the same Wheel till thou hast attained the red Stone . Thus hast thou the true Principles and Operation of our great Elixirs both red and white , which if thou once hast , thou hast Riches enough , and needest no more in this life .

This , if no more were said of this point , might be enough to shew thee the truth of our true Separation : yet because Philosophers have spoken much of it , and indeed it is all the work to cause ascension and descension of our true Water on our true Body , so long till by the Water the Body be volatized , and after that by the Body the Water fixed ; and till that be brought to pass , there will come and go the four Qualities in their season , and will cause change of colours suitable to their station , pleasant to the Philosopher to behold .

Of this Separation I find a like figure thus spoken : So out of our Stone precious if thou be witty , Oyl incombustible and Water thou shalt draw , And thereabout thou needest not at the Coles to blow .

THese Philosophical Operations some have had the fancy to compare with some passages of Scripture , but I had rather bound Philosophy within its own Pale , and not allegorize the Holy Scripture thereto , where Philosophy is not understood there .

To the thing in hand ; by continual decoction our Work will shew , as in Circulation , a real change of the ascending Humidity ; the first will be white , and so continue a long time , which is called Water or Phlegm , and after it the Water will be coloured , and ascend so on the sides of the Vessel , which is called Oyl ; and this Oyl is not combustible , for it is the true Sulphur of Gold , and therefore as permanent as the Mercury .

Yet be not mistaken , nor do not imagine that because we speak of incombustible Oyl , that our Work is to be performed with the Fire of a Wind , Oven , or of Bellows , ( as some foolishly imagine ) to burn up what is combustible , until the very incombustible Oyl be left , for all our volatile subject is turned into incombustible fixity , with a moderate decoction in our secret Athanor , whose heat in its highest vigoration is but very obscurely red , hardly perceptible , and in its lowest degree is not full half so strong , or half at the most .

Do this with heat easie and nourishing , First with moist Fire , and after that with dry , The Flegm with patience out-drawing , And after that the other Natures wittily : Dry up thine Earth until it be thirsty , By Calcination , else labourest thou in vain , And then make it drink up the moisture again .

THis is a heat which is friendly to the Bodies , for it causeth the Spirit to ascend , and yet suffers it to return , and by reason of its ascending and returning , the Matter below stands continually moist , and boileth with a perpetual motion and exhalation , which ascends and returns day and night every hour and minute without intermission .

This moist Air , or liquid form at bottom , with Ebullition and sending forth a spiritual smoak or Vapour , ( in which , saith Artephius , the whole Mastery consists ) continues about six weeks , or thereabouts , and then the boiling will turn to a Pitchy swelling , and puffing up like Leavened Dough ; and from that time the Compound shall grow dryer and dryer , coming at length to Pitch-black Atoms , or Powder impalpable , and the fumes shall cease for six weeks .

Be patient therefore in decoction , and wait with a great deal of confidence , until thou seest thy Water , which at first ascends white and flegmatick , to begin to change colour , and the Exhalations to arise discoloured within the Glass . Then continue your decoction till the Cloud which is conceived be brought forth : for in this Operation be sure that the Seeds begin to mingle , and will give you a sign of the beginning of the Conjunction of Natures , and that is the gilding of the Glass about the sides within the Concave , as if it were overspread with leaves of pure Gold .

Continue still your decoction till the Earth at the bottom begin to appear , and the moisture of the Compound begin to be terminated in Di●ess , in colour Black , which is a sure sign of your right progress , and without which you can never attain the Mastery .

Remember that in this Calcination thou hast a portion of Water in the upper part of thy Vessel , which did not descend ; and in the time of the ceasing of the fumes , the Body grows very dry , even to Calcination , which when it is intirely perfected , the Water is as it were by a Magnetical virtue drawn down , and then follows a second Liquefaction .

Separation thus must thou oftentimes make , Thy Waters dividing into parts two , So that the subtle from the gross thou take , Till the Earth remain below in colours bloe ; That Earth is fixed to abide all woe . The other part is spiritual and flying , But thou must turn them all into one thing .

BUt to return to our Work of Sublimation , which is as was touched before , the Key of the whole Work , by which Separation is made uncessantly each day and hour .

Thus are the Waters divided from the Waters , that is , the Waters above from them which are below ; for part of the Water ascends up like a fume , and congeals and runs down the sides of the Glass in drops like veins , and part remains still below with the Body , and with it boils visibly , and that uncessantly .

By this Work thou hast the subtle or thin parts of the Body , and the thin parts of the Water , ascend and mingle ; and the gross part of the Body , and the gross part of the Water , mixt below , the one by subliming together , and the other by boiling together : thus is thy Body below compounded of two even the most fixed parts of Sol , with the grosser parts of Lunaria ; and thy Water of two parts , the Soul of Sol , and the Spirit of Lunaria , which is the true mystical ground of Fixation .

Thus by subliming in a continual Vapour whatever is Spiritual and Heavenly , both in the Water and in the Body lightly ascending , and in the upper part of the Glass taking the nature of a Spirit , what is more gross , earthy and corporeal , will in the bottom take the nature of a Body , whose colour , the Soul being separated , will be as Black as Pitch .

This Body is a middle substance between the Body and the Water , a Limus , a new Body , or Adamica terra , a medium between fixed and not fixed ; it is not so fixed as to be equal to Sol , nor yet so volatile as the Mercury , but it is sufficiently fixed to endure a Fire requisite for this Work , and to suffer all the pain and woe of this our Purgatory , in which it abides six weeks without fumes or vapour .

But as for the Spirit , that is a tender thing , nor is it able to endure the Fire , but flys from it , and abides in the uppermost part of the Glass ; only so long as the fumes arise , the ascending do still meet with them which are above , till at last making over great drops , they fall down ; and when the fumes cease , as much of the Spirit as the Concave of the Glass will hold without running down , stays above until intire Calcination be perfected , and then they are drawn down by a Magnetical virtue : So that here is all the mystery of the proportion of the Glass to the Matter , namely , that it be so big , and no bigger , as in its Concave will hold up a competent quantity of Water , ( after Calcination to water the dry pores ) while the Body below rots into Atoms .

Then shall you bring back the Water upon the Earth , and circulate again so long till there be a total joyning , till the Spirit become the Body , and the Body become the Spirit , and all be made true Fire or Tincture ; of which Conjunction this true Separation is the cause , and without it it cannot be made .

Then Oyl and Water with Water shall distill , And through her help receive moving : Keep well these two , that thou not spill Thy Work for want of due closing , And make thy Stopple of Glass melting , The top of thy Vessel together with it , Then Philosopher lick it is up shit :

IN this second Circulation , which is after Conjunction , there shall be no more the Body below and the Spirit above , but all shall be one , and the Body which is the Sulphur , shall always follow the Spirit on the Fire wherever it flys . The occasional cause of all this , is our first Water , which though vile , is therefore to be much valued , for it is very precious ; through the virtue of which it comes to pass , that our Earth yields a Water , and causeth it to fly with the Spirit aloft , and is the Soul of our Sol , which at length doth allure the said Spirit and Body to union , which else would never be : and then the Body beyond its own nature is lifted up , moving uncessantly with the Spirit and Soul upon the Fire , for all now are made one inseparably ; and this is called the sealing the Mother in the belly of the Infant which she bore , that is , the Earth below is so united to the Water that arose from it , that in this Operation after this true Conjunction , they are never more divided , but are together sublimed , and descend continually , moving and altering continually until perfect Complement .

Now for as much as all the Mastery consists in Vapour , which are called the great Winds , which are in the Vessel at the forming of this our Embrio , therefore great care must be had lest the Spirits exhale . Which they will do , without the Glass have a strong guard ; for first , they are subtle ; nor that only , but ascend with a great impetus , by reason of our Fire , which must cause the inferiora ebullire & moveri continuò , & inferiora circulari , quolibet momento ; and thirdly , in Putrefaction the Body and Spirits have a most subtle odour , which also must be retained .

For preventing of all , thou shalt have thy Stopple as firm as any part of thy Glass , which let it be strong , as is said , and the neck long and strong , and let the neck be melted up with a Lamp , or with Coals , and closed well without much wringing , which makes the Glass brittle ; but being nipt up , and after that staying in the same heat , turning it to and fro in the clear heat , the Glass will come to as exactly close and smooth a superficies , as in any other place .

This is the true and sure way which Philosophers have secured their Glasses by . Let it cool by degrees , and be very wary that it get no crack in cooling , which if it do , though never so little , you must not connive at it , lest the winds within cause it there to burst , as being a weak defective place .

The Water wherewith thou mayst revive thy Stone , Look thou distill before thou work with it . Oftentimes by it self alone , And by this sight thou shalt wit , From feculent faeces when it is quit : For some men can with Saturn it multiply , And such like substance , which we defie .

THus thou seest how our Work must be ordered in reference to its Regimen , but the main matter is our Water ▪ Which Water , as saith Artephius , is the Vinegar of Mountains , and it is the only Instrument for our Work : its Preparation consists in Cohobation , which we will discover . In my little Treatise called Introitus Apertus , and in my other Tractate called Ars Metallorum Metamorphose●s , I speak as much of it as a man can speak , without giving a Receipt ; but to the Ingenious , what there is written is far better than any Receipt .

This I say , that it must first be cohobated in a very wonderful way , ( for it is such a Cohobation that hath not its like in the World ) and for several times , to a determinate number , and after it may and ought to be distilled per se , without addition , again and again , that thou mayst have the Water clean from any Exotical mixture .

When it ascends like to the Pearled dew , thou mayst then know that it is sufficiently pure , which is not till all the filthiness be cast from the centre , and wash'd from the superficies : Thy Water then hath so excellent a Pontick faculty , that it will dissolve Jupiter , Saturn , or Venus , into Mercury and Sulphur ; for it commands Metals as their true Water Mineral , which no Mercury in the World is , but our Mercury , nor can be , for Reasons known to the Adepti , which if I should give , there would be none almost so stupid but would easily apprehend them , for they are most demonstrable . This only I at present say of this Mercury , that it is the Mother of Metals , and therefore hath power to reduce them , by dividing their principles of Sulphur and Mercury ; but we count it a loss to imploy our Mercury to such such sordid uses , for we spoil the goodness of it hereby . Gold only is drowned in it , that is , it is reduced without division of parts ; but though the Sulphur and Mercury be for a time distinct , yet they will joyn with the Water , and together , and so remain perpetually ; which other Metals in their dissolution will not , for their Sulphurs being not perfect , are rejected to the superficies , and never are received to union again , for they are Heterogeneous .

Distill it therefore till it be clean , And thin like Water as it should be , Like Heaven in colour bright and sheene , Keeping both figure and ponderosity : There with did Hermes moisten his Tree , In his Glass that he made it to grow upright , With Flowers discoloured beautiful to sight .

SO then to return to what we digressed a little from , thy Water must be so long distilled , until it be very clean ; for this , saith the Philosopher , is thy first work , to make clean thy Mercury , and then into clean Mercury to put clean Bodies , for who can expect a pure Generation from that which is unclean ?

The next property of thy Water is , that it must be thin , even as thin as any other Mercury ; for if the external proportion be corrupted , it is an evident sign that the inward nature is confused .

It must also be of a very bright colour , even like to fine burnished Silver , as saith Artephius . Hence saith a certain Philosopher , that our Water to sight is like to a Coelestial Body .

Our Water must not be reduced into any limpid Diaphanous liquor , as some fondly imagine , and as I my self in my time of errours did conceit , but it must keep its Mercurial form pure and incorrupted . It is also very ponderous , so ponderous that it is somewhat more weighty then any other Mercury in the World .

This is the only one Mercury , and there is none in the whole World besides it which can do our Work : with this Hermes did moisten his Body , and made it to rot and putrefie .

By means of this Water the Body shall be brought to have a vegetative Soul , for it will shoot forth as with Sprigs , and Leaves , and Branches , and after it will resolve into Powder like Atoms .

In the time of this process many colours shall come and go , rise and set , which will be a pleasant spectacle to the beholder , and shorten the time wonderfully , which else would seem very tedious .

This Water is like to the venomous Tyre , And with it the mighty Triacle is wrought ; It is a poison most strong of ire , A stronger poison cannot be thought , Oft times therefore at the Pothecaries it is sought . But no man shall thereby be intoxicate , From time it is to Medicine Elixerate .

THis Water is by Philosophers called their Venom , and indeed it is a very strong poison , to wit , to the Body of Sol , to which it is mixed : but what it is to the Body of Man , I never tried my self , nor gave it to another , nor do I believe did any of they . But as concerning the Medicine that is made by it , and out of it , it is certain , that of all Medicines in the World it is the highest , for it is the true Arbor vitae , which doth answer the universal desires of them who have it in this kind ; for besides its virtue Curative , which it hath in a wonderful miraculous way , it can penetrate even to our Constitutive principles , which no other Mineral Medicine can do . Though Paracelsus glory much of his Renovantia & Restaurantia , ( which we have known , as being Masters of his secret Alcahest , of which if I live I will write a particular Treatise ) yet it is not his Haematina , nor yet his Arcana , nor his Elixiria , nor his Essentiae , nor any of his secrets , which are surely noble Medicines , that can reach the root of Life , which this can and will ; for it performs all , only it cannot prevail against the appointment of God , otherwise were it not for that decree it could really keep a man immortal , for it renews Youth , retards Age , and restores to most exquisite and compleat health , encreaseth strength wonderfully ; yea it will not only renew Hair to those from whom it is fallen , but it will change the hoary head into a youthful colour , which will not grow hoary again for many years , nor ever , if the use of it were fully known , and it were used as it ought to be .

Hereupon in respect of its wonderful virtue , after it is made into Medicine , Philosophers have by Analogy concluded , that it was before the greatest poison , for they have a Maxim ( ex summo veneno , summa Medicina ) which as I do not always hold true , so I shall not here dispute . But he who thinks , because Philosophers say it is such a deadly poison , that it is to be bought at the Apothecaries , or Druggists , he is mistaken ; for as it is first bought , I confess it is very venomous , but this malignity I conceive and know is fully taken away , before it become the Philosophers Mercury .

But whatever it be in its Crudity , I am sure it is not so in its Perfection , for he who shall take of it then , shall be so far from receiving any damage by it , that he shall find it to be a soveraign Medicine , which hath not its like in the whole Universe .

For then as is the Triacle true , And in its working doth marvels shew , Restoring many from death to life ; But see thou mingle it with no Corrosive , But choose it pure and quick running , If thou thereby wilt have winning .

IT is not the Triacle of Galen , nor yet of Hippocrates , ( which yet if right made are of great efficacy ) that can compare to it ; for first , it kills all the venom of any disease or malady , so that those diseases which do astonish the beholders , are by this overcome even ad miraculum : for suppose a man dying with the Tokens of the Plague , so that he is upon the very point of departure , ( and the decree be not past , for then there is no recovery ) if he have but a drop of this Elixir poured down , so that he swallow it , he shall immediately recover , and in short time he will be restored to his former health . Now that it doth immediately reach the root of Life , I shall demonstrate : Suppose one with a very languishing disease be consumed to nothing in comparison , and for want of Spirits be just going out of the World , so the decree be not past , if he have but strength even in the Agony of death , but to take a drop of this Elixir , he will recover and revive , and in a few days in comparison will be doubly stronger then ever he was before . Suppose one of a very weak Constitution , and sickly , and every day ill , feeble all over , if he take of this Elixir , it will in a short time alter his Constitution fundamentally , so that he shall be far stronger then any other man ordinarily is .

A noble Philosopher ( though I scarce believe him to be an Adeptus of the Stone ) hath wrote of late a small Treatise of Fevers , the Lithiasis , and the Pestilence , and there he saith in one of his Tractates , That the loss of strength which is made by Venery and Bloud-letting , is wholly irrecoverable . It is true , and I verily believe that he had Medicines very noble , and it is pity but he had this secret to preserve his old age , for I seriously profess , that of all the Tractates that ever I read , they are the most Philosophical ; but by this expression it is evident , that he was ignorant of this secret .

For although by Venery , or a Tabes , or Bleeding , or by any other way a man be debilitated , he may be restored by this Elixir , not only to perfect health , but also to such a measure of strength which he never had before . Yea and a man or woman who is born to hereditary weakness , may be changed into a more then ordinary strength by the use of our Medicine : or a man who by labour , sickness and years , is come to the Graves mouth , even to drop in it , may by use hereof be restored his hair , his teeth , and his strength , so that he shall be of greater agility then in his youth , and of greater strength , and may live many years , provided the period of the Almighties decree be not come .

For Minerals are of all Sublunary Bodies the most perfect , and the best part of them are Metals , which when they are perfect , defend themselves from all fear of corruption perpetually . Now the Spirit of the Metal when it is exalted to a millenary perfection , it tingeth all Metals imperfect to an incorruptible purity ; but then this Spirit must be made a Body , according to the saying of Hermes , Vis ejus est integra si versa fuerit in terram .

But this transcendent Tincture may be dissolved into an Oyl , or rather a pure Liquor , which then is not proper for Metals , but is only Medicinal ; for it is of the nature of Light , and therefore it doth as readily concur with our formal vital principle , as one flame will enter another .

Yea and beyond this , it may be exalted beyond the nature of man , yea and of any tangible Body , to become a most radiant perpetual Light , which I have seen , though not my self actually made . All this is done by the Divine virtue of our Water , which is to be prepared , as is said , by Cohobation and Distillation , for our Water is a living Water , and not corrosive , as many do mis-interpret our Books .

These then are the circumstantial qualities of our Water , it is pure , clean , and very bright , it is quick , and very fluent , without Humectation ; it is the only profitable subject that we can choose for this Art , and whatever can be taken in hand in the World besides this , is but fallacious .

It is a marvellous thing in kind , And without it can nothing be done , Therefore did Hermes call it his Wind , For it is up-flying from Sun and Moon , And maketh our Stone to fly with it soon , Reviving the dead , and giving life To Sun and Moon , Husband and Wife .

IT is of a wonderful Composition , yea so wonderful that if thou shouldst know it by relation only , thou couldst not believe it . Study therefore only to know it , for it is the very hinge on which turns all perfection , it is that which the Wise men never revealed but only in Figures and Metaphors .

Some have called it their sharp Vinegar , because of its dissolvent quality ; others have called it a Bird , a Goose , a Phesant , and many such names they have given it .

But because it ariseth in the form of a Wind or Vapour , the Philosophers have called it their Vapour , their Smoak , and their Wind ; and for this cause command , that the Porter keep diligent watch , that it fly not away or exhale , for it would spoil the Work .

This Water then flyeth the more Spiritual part of it , and the Corporal part remaineth below in the form of an Humidity , which doth bubble and boil continually , and the smoak in the Head condenseth and returneth in drops upon the Body ; and by this means the Body of Sol , which is most fixed , to the astonishment of Nature is made volatile , and sends out in the Exhalation of the Water its subtle fiery Soul .

Thus the dead Body hath infused into it a Spirit of life , and begins to be endowed with a living Soul , which moves aloft with the Spirit , and returns with the same , till the Body be wholly renewed .

And by this means the Body of the Sun retaining the more Corporeal part of the Water at the bottom , they boil together , and enter one another , and so both by decoction become more and more Corporal , and make together one Hermaphroditical Body , of which the more fixed parts of the Sun , and the grosser parts of the Water , are the Component principals : So that being thus mixed , the more Corporal parts below , and the more Spiritual parts in Sublimation , the Bodily part is Husband and Wife to it self , for all Conception is made at the bottom of the Vessel .

Which if they were not by craft made quick , And their fatness with Water drawn out , And so the thin dissevered from the thick , Thou shouldest never bring this Work about . If thou wilt therefore speed without doubt , Raise up the Birds out of their Nest , And after bring them again to rest .

THese Bodies do send forth a thin subtle fume , which may be compared to their breath ; and the returning of it , and fuming continually , may be likened to the breathing in and out of Air , for saith Artephius , all things live by Air : and so our Stone it is inspired by the Air , which Air is the fume which ascends continually , which partakes of both Natures as well as the Body below doth . Also this makes that below to boil and swell continually , which it would not do , did not the Earth retain the moisture ; and the Sublimation carries with it the subtilest part , or Soul of the Body , which easily appears by its changing of colours , for whatever coloureth is of Sulphur , which is unctuous , and therefore the Sublimation appears pinguous : the medium of this Extraction is Water , because our Water and the Sulphur are Homogeneal .

Wherefore in this Circulation there are two things to be considered , the bottom , and the top ; the bottom is not only the Body of Sol , for so it would not stand liquid , and flow , and boil , and bubble as it doth : therefore it is certain , that the Body retains part of the Water , which is more thick , which thickness digestion and mixture hath caused ; which grosser part of the Water is joyned with the Body , but not perfectly united . The uppermost part is not only from the Water , nor yet the most whole of the Water , but a certain subtle portion of your first Vinegar , which hath in it the most pure part of your Gold , which is sublimed with it , which both together make a medium of much Firiness : So then by reason of the mixture both the uppermost and the subsident part are reduced to a mean , which hold one of another ; therefore our Body at this time , and in this Operation , is called the Body both of the Sun and Moon , and the Vapour contains both the Soul of the Sun , and the Spirit of the Mercury . Take this for your prey , for I have reveal'd what Philosophers upon penalty of an Anathema would never disclose .

If you have well attended to what I have said , I have said enough , and if this do not suffice you , I know not what will . Remember well what I have said , if you ever expect success .

To sum up all therefore in one word , for I have been so long that I fear I have been too prolix : Remember what you go about , and what you work on . You take in hand an Earthly Body , which you would bring to a Heavenly Tincture . This you would effect by Mercury , which is the only way or medium in the World . First then , sublime till by Mercury thou hast brought thy Body to the height of volatility , and thou shalt find that in this dissolved Body there will be such a ferment , which will recongeal the Spirit .

Water with Water accord will and ascend , And Spirit with Spirit , for they be both of one kind , Which when they be exalted make to descend . So shalt thou unloose that which Nature erst did bind , Mercury essential turning into Wind ; Without which natural and subtle Separation , May never be compleat profitable Generation .

FOr the Body though in its manifesto it be Sulphur congealed , and dry , yet in its occulto it is Mercury liquid , and moist : Now the Water which thou mixest with it hath this vertue , to open its pores , and then the Water of the Body will as naturally agree and ascend with thy Water of Life , which thou didst put to it , as one Water will joyn with another .

Now as Sol hath a hidden Spirit , so hath our Mercury , which is in it invisible ; for to sight it appears as other Mercury , only a little brighter , but in effect they differ wonderfully : which Spirit will as naturally unite with the Soul , or Fiery part of the Body , as Light will mix with Light , and then the gross part of the Body , and of the Water , in the bottom of the Vessel , will be brought in absence of the Soul and Spirit to putrefie . So then these two Fiery Natures being Homogeneous , will readily mix , and will sublime together in form of a white Smoak or Vapour , as saith noble Artephius , and there condensing in the top of the Vessel , that is , about the fides , and in the Concave of the Glass , will return again and circulate up and down , till it have destroyed the solidity of the Body , making it no Body , but subliming what is subtle , and what is earthly and resisting turning into Ashes , or an impalpable Powder , by Calcination .

And after Putrefaction is compleat by Circulation , the most fixed part which is called the Body of Fixion , the essential and most permanent part of both Body and Water , will ponderously be lifted up and carried aloft into the Air.

And without this Separation and Division ; all is nothing , for this is the very Key of the Mastery , it is the cause of Generation : therefore in vain is whatever is attempted without this , boiling the gross , and subliming what is subtle , that in the troubles of the stormy Sea , which works up and down as the Sea in the mighty Winds , what is pure may ascend , and whatever is impure may remain at the bottom ; and when all that is pure is ascended , that which is left is called the Earth that remains . So Artephius .

Now to help thee in at this Gate , This last secret I will disclose to thee , Thy Water must be seven times sublimate , Else shall no kindly Dissolution be , Nor Putrefaction shalt thou none see ; Like liquid Pitch nor colours appearing , For lack of heat within thy Glass working .

NOte then that Sublimation , which otherwise is called Separation , Division , Ascension and Descension , is the Key of the Work ; it is placed for the third Gate , and yet it is the last and the first ; the last it is called by Ripley , and I to Eccho to his voice assure thee it is the first and last .

And as the Key of all our Operations is Separation , so the Key to it is our true Mercury , truly prepared and proportioned as it ought to be . Now the proportion of thy Water , is in reference to its internal additional Sulphur , which is added by the Philosopher ; which is done by successive Eagles , which are made by our Philosophical Arsnick , the number of which ought to be seven . The darkness vanishing , and the light appearing , after many showrs , before the flight of each Eagle , our Water being thus acuated , is by Acuation purged , and then it becomes powerful in dissolving the Body , which will be done with a fewer number of Eagles , or a greater , but with 7 or 9 most desiredly .

This acuated Water is also the Instrument which doth move the Gold to putrefie , which no other Agent in the World can do ; for by this the Body is ground , softned and mollified , the pores of it are opened , and the Sulphur invisible is set at liberty , which causeth the Body to rot , change colours , and at length become black like unto melted Pitch .

But if thou omit any of the number of Eagles , or fail in the goodness of thy Arsnick , or erre in the preparation of the Water with thy Arsnick , either in Conjunction , or Purification , or Digestion , or any other errour , of which experience will warn thee , do not then expect that the most exact Regimen of heat of thy external Furnace will do the Work .

Four Fires there be , which thou must understand , Natural , against Nature , unnatural also , And the Elemental , which doth burn the brand ; These four Fires use we and no moe , Fire against Nature must do thy Body woe . This is our Dragon as I thee tell , Fiercely burning as the Fire in Hell .

NOw to give thee a touch concerning our Fire , which he that knows may well be accounted a Master of our Secrets : We have indeed four Fires , which is one more than Artephius numbred , which yet he intended to include . The most noble Fire is Natural , which is that which we seek to have multiplied , and that is the Sulphur of Gold , or rather its Fiery Tincture ; it is that which we seek for , and we use Mercury for Sol his sake .

Our next Fire is our Fire against Nature , and that is the Fire of our Water which is to be corrupted , and by this corruption Multiplication is made .

The third Fire is Unnatural , which is the mixture of these two Fires , while they are in their action and passion , and neither doth actually predominate .

Now for to give you a reason of these Fires denomination , know that Mineral Fire is Sulphur , which is hot and dry , and it is the death of the Mineral Tree , that is , it is the cause of coagulating , that is , taking away the flux of the Mercury which is cold and moist ; this in Gold is apparent , for it is a coagulated perfect Body , fixed and permanent in all tryals : this it hath from , its Fire or Sulphur , and this is Natural .

But now our Water hath an actual and active Sulphur in it , and yet quick and fluid , a Fire in Water which yet is not burned ; this Sulphur is true Gold , and yet it is volatile ; this is a Riddle , the Philosophers Mystery , and yet true ; this is contrary to Natures ordinary operation in Mineral Bodies .

Now Nature will always care and provide for her own Child , before a Stranger ; Gold is her own Son , and is according to her own Rules : but this Mercury is the Son of the Philosopher , to whose nativity though Nature contribute her help , yet he is out of her ordinary road , and through the co-operation of Art and Nature , he is for his qualifications an astonishment to Nature , hot and dry internally , and that actually ; for it is impregnated with real Sulphur , and yet not coagulated , but in one word Ignis aqua , Gold truly so called , and that most pure , yet volatile and crude , and no abortive ; not perfect , yet left in the way to perfection , and yet its virtue active , not extinguished . This subject Nature finding mixed with her Son , the King , even Gold , by it she endeavours to mend his Constitution , and to multiply his virtue ; for though living Gold be a thing of admirable force , yet being out of the ordinary channel of Natures operations , Nature doth not mind its preservation , much less its propagation .

These three forenamed Fires are internal , secret and invisible , but there is one more which we use , which is not ours properly ; for every Sophister hath it and useth it as well as we , and that is Culinary Fire , which yet is so necessary that without it we can do nothing , nor yet without the true knowledge of its due proportion . So then we use no Fires of Dung , nor of the Sun , or of Baths , at some Sophisters perswade themselves and others , for these are all the Fires which we use .

With the secret Sulphur that is in our Water , which we proportion exactly in the beginning , we open our Body , for this Fire can do and doth that which no other Fire can do , for it destroys and conquers the Body , and makes it no Body but a Spirit .

So that whatever any Sophisters may suggest , our Fire is Mineral , it is Sulphur , and that pure ; it is united to the Water in one form , and yet hinders not its flux , nor corrupts its form .

This is the true Ignis Gehennae , for it Eclipseth the light of the Bodies , and makes them become black as Pitch ; which is a symbol of Hell , and for its Cimmerian darkness is by many of the Wise men called Hell .

Fire of Nature is the third Menstrual , That Fire is natural in each thing , But Fire occasionate we call unnatural , As heat of Ashes and Balnes for putrefying . Without these Fires thou mayst nought bring To Putrefaction , for to be separate , Thy Matters together proportionate .

OUr natural Fire is , as I said , the true Sulphur of Gold , which in the hard and dry Body is imprisoned , but by the mediation of our Water it is let loose , by rotting the moles of the Body under which it was detained , and after separation of Elements , it appears visibly in our third Menstrual .

For though Gold be a compact and dry Earthy Body , none may think that it became what it is without the virtue of a Seed , which by perfection is not extinct , but sealed up only ; which Seed is a Fiery form of Light , which nothing in the World wanteth , and therefore it would be a great Anomalum if it should be only defective in Metals , the choice of all sublunary Bodies .

Betwixt these two Fires , in the time of their action and passion one upon another , and from another , there is made a medium which is part of both , which because it is not altogether natural , nor wholly against nature , is called unnatural .

The duration of this unnatural Fire is from the time that the Body begins to open , and colours to change , that is in a word , all the time of the rule of Saturn , and part of the rule of Jupiter , the whole Regimen of Putrefaction , and so much of Ablution until the Dove begin to prevail over the Crow ; which Putrefaction as it is the turning of an intire Wheel , so part of it is done in sicco , when the Body is all a discontinuous Calx or Ashes , and part in humido , which is called a Bath , when the subsident part is liquid and boils , and the superiour part vapours aloft and descends .

Thus you see how many Fires we have , and how they are distinguished : wherein I have written what I know , and as many as understand me will esteem my Writings highly ; for without boasting let me assure thee , thou hast not such another Directory in the whole World : I may speak it without offence , being unknown to thee , and thou to me . This I say not to detract from any Philosopher , for many were deeply seen in this Mastery , but almost all were envious , and the most candid would have judged my plainness deserving an Anathema maranatha . I have here laid you so plain demonstrations as I go , that you cannot miss , if God direct you ; and without the knowledge of the Fires you are far wide , whatever whimsies you have in your head ; for you shall never see the dissolution of the Body , nor shall you ever make black , and by consequence you cannot divide Elements as you ought to do , because you proportioned not your Matters wisely in the beginning of the Work ; for , Dimidium facti qui bene cepit , habet , he who makes a good beginning , hath as good as half done .

Therefore make Fire thy Glass within , Which burneth the Body much more than Fire Elemental , if thou wilt win Our secrets according to thy desire : Then shall thy Seed both rot and spire , By help of Fire occasionate , That kindly after they may be separate .

TAke then my counsel , be not so careful of the Fire of the Athanor , as of your Internal Fire ; seek it in the house of Aries , and draw it from the depths of Saturn ; let Mercury be the Internuncio , and your signal the Doves of Diana . By the River you shall find a Tree , in which is the Nest of 10 Eagles ; take of them 7 , 9 , or all ▪ but take them very white , which oft plunging in the River will cause : with these you may overcome the Lion .

The heat of their stomachs is far more powerful than any Fire in the World ; for in it Gold will be destroyed , that thou shalt not know what is become of it ; which yet loseth nothing from it self , though exposed to the greatest violence of any flame .

Thus with patience thou shalt see thy desire fulfilled , and thy heart shall rejoyce ; for a wide door shall be opened by which thou mayst behold the Mysteries of Nature in all her Kingdoms .

In 40 or 50 days thou shalt behold the highest sign of most perfect corruption of thy perfect Body , which of a dead lump is thus become Seed , in which though many cannot believe that there is any active virtue , yet it is now to the astonishment of Nature made living , and by its life it kills that by which it was made alive , and both being mingled make one Bath , which by continual decoction , moving the Earth and Water below , and circulating the Air and Fire above , make at last one inseparable quintessence , the Father of Wonders .

Now to God only wise , the reveal●● of these hidden Mysteries , be praise from all his Creatures for ever .

Of Separation the Gate must thus be won .

THus I have run through this Gate of Separation , which might be enough , for it is all ; but because the Wise men have made many Operations for to hide the secret , and have scattered their notions here and there in every Gate o● Operation , sometimes being at the beginning , sometimes at the end , thereby to puzzle the unwary ; I must to make this Treatise intire , run through the rest with what brevity and plainness I can .

I Shall now sing a pleasant Elegy , What did betwixt two Lovers Fall out , seek the reason why , This Song discovers ; A Wife Did lose her life , Because she did her Husband revive , Whose death did enforce The man to remorse , To see her dead who gave him life . He was a King , yet dead as dead could be , His Sister a Queen , Who when her Brother she did breathless see , The like was never seen ; She cryes Vntil her eyes With over-weeping were waxed dim , So long till her tears Reach'd up to her ears , The Queen sunk , but the King did swim . These Waters with the Fire which prevail'd , Did him so perplex , That starting up , not knowing what him ail'd , He sorely did vex ; He thought That there was wrought Some Treason , but full little did know That it was a Queen Him sav'd , though unseen , And dy'd her self sad white I trow . At length her Carcass , when her Gall was broke , Rose up to the top , From which fum'd up so venomous a smoak , His breath which did stop ; He found , Which made him sound , The cause of his life his Sister did slay ; This made him full sad , And grief made him mad , Thus soon his strength fell to decay . His House and Chamber were so charg'd with heat , It made him to faint , And fainting fell into a grievous sweat ; His sweat did so taint The Room With foul persume , Which did e'en almost suffocate : So feeble he grew , He could not eschew , But dung'd and piss'd there where he sate . At length with sorrows many he expires , Full glad of the change , That death at last should answer his desires ; But what is most strange , When dead , That it might be said How dearly he his Sister did love , Their Corps did unite , That they in despight Of Fire , would not asunder move . And thus together they contumulate A rotting did lye , Passing through dismal Purgatories Gate ; Wherein they did fry So long , Vntil among The Saints for purity they might pass : Their sins were no more To be found on score , They then were clear as Crystal Glass . A Spirit then of life from Heaven came , In their Bodies dead , Which now united , of renowned fame To Heaven were led ; Where they Abode for aye , Enjoying pleasures for evermore , To death not subject , Were now the object Of wonder , for th' had Riches store .

AN EXPOSITION UPON THE Fourth Gate , Which is CONJUNCTION . The Fourth Gate Opened , Which is CONJUNCTION .

After the Chapter of Natural Separation , By which the Elements of our Stone dissevered be , The Chapter here followeth of secret Conjunction , Which Natures repugnant joyneth to perfect unity , And so them knitteth that none from others may flee , When they by the Fire shall be examinate , They be together so surely conjungate .

HAving run through the Chapter of Separation with a plain stile , we shall now come to the life of all , which is Conjunction ; for we seek not a thing which may be capable of Separation , but which may abide in all tryals , the parts being impossible to be separated one from another , for so our Tincture ought to be , or else it will be wholly unprofitable for our purpose . For Separation is but the middle motion , by which we pass from the unary simplicity of Gold , to the millenary plusquam perfection of our Stone ; before which can be attained , there must be a loosing of the Compages of the Body , that so the Spiritual Fire , or Tincture may be set loose ; which being loosed , will certainly multiply it self with that by which it was dissolved , with which it is necessary that it should Radically be mixed and united , so as that both the dissolvent and the dissolved may make one together .

This then is the benefit of our Water , that it doth not only reduce , open and mollifie our Body , and cause it to send out its Seed , but it is actually recongealed with the fermental virtue of this seminal influence of Gold , that it becomes together with the Body , one new Body perpetually united .

So that although our Water be volatile when it is first taken , yet notwithstanding after it hath first made the Body no Body , but a Spirit , in which spiritualizing the Virtue or Tincture is augmented ; after that the Body by Congelation , makes this no Spirit but a Body , by which the fixity is advanced mightily , so that both will endure all Fire .

For it is not only an apparent union that is made , but real , so real that the Spirit and the Body pass one into another , penetrating each others dimensions , the Spirit being one with the Body , and the Body being the Spirit , the Form swallowing up the Matter in unity , so that all becomes really Tincture .

And therefore Philosophers give this definition , Saying this Conjunction is nothing else But of dissevered qualities a Copulation , Or of principles a Coequation as others tells . But some men with Mercury that Apothecaries sells , Meddleth Bodies that cannot divide Their Matter , and therefore they slip aside .

OF this Operation Philosophers make a great Mystery , and speak of it very hiddenly , in respect to the terminus of it , which they call the hour of the Stones Nativity , in which they say many marvels will appear , for all the colours that can be invented in the World will be then apparent .

Some say their Conjunction is our reconciliation of Contraries , a making friendship between Enemies , because in that time the volatile is still ascending and descending upon the fixt : this is by them ascribed to Contrariety .

Others measuring all sublunary things by the rules of Symmetry and Ametry , do ascribe this Operation ( which they for similitude sake compare to a Duel ) to the over-prevailing of one principles qualities above the qualities of the other , and therefore they define Auriety to be the Anaticalness of the four Elements in mixture , each in his quality acting proportionable to the resistance of its contrary , & vice versa . But this is but an Entanglement , in which the Chymists stumble upon School Academical Principles : I had rather embrace their Secret , as for Operation ; but for Philosophy , jump with that noble Bruxellian , whose promised Treatises when the World shall enjoy , I suppose they will be the profoundest piece of Philosophy that ever was revealed to the World : which I admire not so much for his Experiments , of none of which I am ignorant , nor Paracelsus to boot , many , yea most of which are far harder ( though sooner wrought ) than the Elixir , and the Alchahest is a hundred times more difficult ; but what I most honour in that noble Naturalist is , that he did search out the Occulta Naturae , more accurately then ever any did in the World . So that ( setting aside the skill of this Mastery , of which I cannot find any footsteps in what of his is extant ) I am confident he was without flattery Natures Privy-Counsellor , and for Philosophical verity might have commanded this Secret ; but God doth not reveal all to all men , yet who knows what he may live to be Master of in this point too .

This I speak not to flatter him , who ( besides what is evident to the whole World in his Writings ) have no other character of him , and to him I am like to remain a perpetual Stranger ; yet could as heartily desire his acquaintance , as any mans I know in the World , and if the Fates prevent not mine intentions , by mine or his death , I shall endeavour familiarity with him . But this by the way .

To return whence I digressed ; our final secret is first to unite the Spirit and Soul of our dissolving Water , that by the mediation of the Soul , the Spirit and Body may be conjoyned , and then after several Sublimations and Precipitations made for that end , that the Body may be spiritualized , and the Spirit corporalized , so fix together the Soul , Body and Spirit , the flying and the fixt , that all the Elements ( to use Philosophers terms ) may acquiesce and rest in this Nest of Earth , in which all the virtue of the superiours and inferiours is contained , both in power and act .

From what hath been said may appear , the strong passive delusion that hath taken many men of our Age , and formerly , who with the Chymist in Sendivogius , cannot dream of any other Mercury , then that Mercury which is to be bought at Druggists , which they take and sublime variously to make it clean , and then with Hogheland mix it with Gold , applying all the words and sayings of Philosophers to this their mixture : But when the time comes that they should see the signs specified of the Philosophers , there they fail , it may be by reason of something external to the Gold , ( which it gets in foliating , or the Mercury , which it gets in washing and purging , which though it be but little , yet it is enough in heat to give a light Tincture to the Superficies ) they may with Hogheland , see a discoloured outside , which is nothing ; for our Operation is not so trivial , that a man had need of Spectacles , and a most clear light to discern it : but it is so apparent , that a half blind man would be amazed at it , for our Body , even the perfect Body is divided , which common Mercury can never do , though a man bless himself never so much in his mock-purgations .

But when as such Work-men have waited their time out , and it may be out again , and see not blackness , then they run into another extreme , and share the fault of their errour ( which was only in their Mercury , or withall in their proportion for pondus and heat of external Fire ) between both principles , and then say with Hogheland , our Mercury and our Gold are not vulgar , but they are something ( no man knows what ) which the Philosophers have called Gold and Mercury ; which yet are some strange thing which man never heard of , or some common thing , or some vile thing . Thus they vanish into smoak , and all for want of knowledge of our true Mercury .

For until the Soul be separate , And cleansed from its original sin With the Water , and throughly spiritualizate , The true Conjunction mayst thou never begin . Therefore the Soul first from the Body twine , Then of the corporal part and of the spiritual , The Soul shall cause Conjunction perpetual .

REmember then that thou get such a Mercury , which may destroy and conquer thy Body ; mollifie it , soften it , and draw out its Seed , and sever the Soul from it , by virtue of that Spirit which is in thy dissolving Water ; Spirits naturally uniting with Spirits , as one flame will mix with another .

The Soul being thus severed from the Body , it will dry and rot as naturally as any other thing will , that hath its Soul separated . And as by the Water ( which extracts the Soul ) it dies and grows putrid and black , so by the same Water it is washed from its filthy blackness ; then the clean Soul having cleansed the Body , is united to it , that from that time the Body follows the Soul , and is moved always with it upon the Fire , flying and descending in the form of a Spirit , which is a wonder to behold .

This is our Secret so much esteemed , Conjunction , which is celebrated after the loosing , putrefying and purifying of our Body . This is the true process of our Work , according to the true exigency of Nature ; first the Soul is to be divided from the Body , that is , grosness may be purged by corruption and rotting , and the Spirit which is a form of light , and seminal , may , being let loose , multiply it self by the Spirit of the Water , and so being allied to the Body from whence it was drawn , and to the Water from whose Spirit it receives an increase in virtue and Tincture , it may unite both the Spirit and the Body with a perpetual bond . He who works thus , shall undoubtedly attain unto perfection .

Of two Conjunctions Philosophers mention make , Gross when the Body is with Mercury reincrudate ; But let this pass ; and to the second heed take , Which is , as I said , after Separation celebrate , In which the parties be left with least to colligate , And so promoted unto most perfect temperance , That never after may be repugnance .

BUt when as the Philosophers speak of Conjunction , it is warily to be considered of what Conjunction they do mean , for as it is a term very often used , so is it very doubtfully to be taken . One Conjunction which they speak of is gross , which is properly Amalgamation , it is the first Operation after the preparation of the Mercury .

But this is not the Conjunction here to be understood , but a more secret by far , in which man worketh nothing at all , but stands by only and beholds Natures Operation . And this work is done without any laying on of hands , and very quickly , when the Matters are prepared and made fit . This work is therefore called a Divine Work .

This Conjunction is far more intimate than the gross , for this is an union per minima , or intima , so that the essence of the one , enters the essence of the other , so as to make it but one substance .

This maketh a temper which man by no Art could make , for even as Water mixed with Water is inseparable , so is it now with these principles . Now is concord , amity and friendship made , for now the hot and the dry , will embrace the cold and moist , and now patience is made between the Water and the Fire .

Thus causeth true Separation true Conjunction to be had , Of Water and Air , with Earth and Fire ; But that each Element into other may be led , And so abide for ever at thy desire , Do as do Dawbers with Clay or Mire , Temper them thick , and make them not too thin , This do up-drying the rather thou shalt win .

THus the Proverb is verified , Amantium irae amoris redintegratio est , for Love brought them together , Love parted them with a seeming discontent , and at last Love unites them with a perpetual tye , that they can no more part for ever , without a new Resolution in this dissolving Water , after they are first become perfect .

Now the same thing is both moist and dry , hot and cold , according to the qualities of the Elements , ( that I may speak according to the usual voice of Philosophers ) for now is of two made three , and of three made four , and of four one ; the Quadrangle is turned into a Circle , to the amazement of Nature .

For the essence of one Element now penetrateth the essence of another , that is , the essential properties are so throughly mixed , that all four now make but one partaking of all .

These are those principles which God now hath conjoyned , and therefore nothing can separate : Rejoyce now , O Son of Art , for thou hast the Sun for thy Diadem , and the Moon Crescent for thy Garland .

That thou mayst the more certainly , easily and speedily attain to this , and that thy signs may the better and orderly appear , next to thy care of preparing true and purged Mercury , and pure Gold , first be sure of thy mixture , mix them like as a Potter mixeth his Loam .

Be sure you do not over-glut your Earth with Water , nor cloy your Water with Earth , but impast them , and then grind them together as diligently as a Painter would grind his Colours ; for the more exactly thou mixest them , the better and sooner will they work one upon another in heat .

Then set thy Glass in a Furnace made for thy Work , and give a convenient Fire , in which it may boyl night and day perpetually , without a minutes ceasing ; order the Fire so that it may in 12 or 24 hours begin to boyl , and from that hour not to cease boyling , subliming , ascending and descending , until such time as the moisture be dried up , and all remain below ( at least greatest part ) in form of a discontinuous Calx .

But manners there be of our Conjunction three , The first is called by Philosophers diptative , The which between Agent and Patient must be , Male and Female , Mercury and Sulphur vive , Matter and Form , thin and thick to thrive . This Lesson will help thee without doubt , And our Conjunction truly bring about .

NOw to help thee throughly in this mystery of Philosophical Conjunction , I shall particularize all our Conjunctions . We have particularly three Conjunctions , all which must be known by him who intends to compleat this Mastery .

The first is gross , which I touched before ; it is the Amalgamation of Sol with our Mercury , which because the mixture is made of two things , it is called Conjunction diptative ; and the Compound is now called Rebis , that is , two things , according to the verse , Res Rebis est Vina confecta .

In this mixture there are two Natures , the one more active , which is the Mercury , the other more passive , which is Gold : where note , that the activity of the Mercury above the Gold , is because the moving virtue of Sol is sealed , that is , his Sulphur is imprisoned . Otherwise when Dissolution is made , Sol then is most active , and Mercury more passive ; Mercury then is as it were the Feminine Sperm , which being more crude and tender , it is sooner wrought upon by the Fire , which Sol the Masculine Sperm feels not till it be penetrated by the Mercury , and then it is forced to send forth its Seed ; for the formal principle resides mostly in the Gold , and the material chiefly in the Water ; in the one , being thick of constitution , the formal part is sealed ; in the other , that little which is , ( in respect of the Body ) is more at liberty , and so by consequence sooner active . These two then must be mixed ( ad justam exigentiam naturae ) as is elsewhere hinted and prosecuted largely . To this if thou hast attended , thou shalt know the extent and full Latitude of this Conjunction ; this is a manual work , and the last manual work , next to the putting and sealing of it in the Egg , that thou hast , before thou hast attained the first degree of the Mastery .

The second manner is called Triptative , Which is a Conjunction of things three , Of Body , Soul and Spirit , that they not strive , Which Trinity thou must bring to Vnity .

THe next Conjunction that follows this in order , is when thou hast so administred and regulated thy Fire , that thy Spirits shall so ascend and circulate , until they have extracted out of the fixed Body its most digested virtue , or subtle Soul , which is Sulphureous , or of great Firiness . Then shall the Spirit and Soul descend , and shall unite it self with the Body ; then shall the Air be converted into Dust , according to the process of noble Sandivogius , where they shall lye contumulate for six weeks without breath ; and after when the Spirit of life shall enter into them , the Spirit and Soul shall by their mighty force carry aloft the Body with them , so that it shall go out and return with them , for now these three are made one .

For as the Soul to the Spirit the bond must be , Right so the Body the Soul to him must knit . Out of thy mind let not this Lesson flit .

SO then by the mediation of the Soul , the Spirit is made one , and incorporate with the Body ; for the Soul being by the Spirit drawn from the Body , doth naturally desire to be united with it again , and so long as it is from it , is from home as it were in a Pilgrimage . The Body also naturally doth desire its Soul , and will as forcibly attract it as a Loadstone doth attract Iron : for know , that the Soul doth not ascend , but it carries with it a fermental Odour of the Body , by which it doth so effectually affect the Spirit , that it begins to think of taking a new impression , and becomes daily by little and little more and more able to suffer Fire , and by consequence draws to the nature of a Body : observe this .

The third manner , and also the last of all , Four Elements together which joyns to abide , Tetraptative certainly Philosophers do it call , And specially Guido de Montanor , whos● fame goeth wide , And therefore in most laudable manner this tide .

BUt yet this Conjunction doth not retain the volatility of the Compound , though it is so united that the parts ascend and descend together ; the reason is , that though by the Soul the Spirit and Body be united , yet the Spirit sometimes doth carry the Body with it aloft , and the Body at times precipitates the Spirit , the Soul holding fast together , till at length not only these parts , but the Elemental qualities of them , are so strongly permixt , that the one doth not more in acting , then the other doth in resisting , by which means they are not only united to follow one another , but fixt to abide Fire together .

This is the last and noblest Conjunction , in which all the mysteries of this Microcosm have their Consummation . This is by the Wise called their Tetraptive Conjunction , wherein the Quadrangle is reduced to a Circle , in the which there is neither beginning nor end . He who hath arrived here , may sit down at Banquet with the Sun and Moon .

This is the so highly commended Stone of the Wise , which is without all fear of corruption ; for here are by Nature all Elements Anatically mixed and united , so that it cannot suffer from any , for it agrees with all .

In our Conjunction four Elements must aggregate In due proportion , which first asunder were separate .

THese our Elements are not such vain trifles , which are idly imagined by Sophisters ; by the primary qualities , to speak after the common phrase , though I do not think that any thing attains perfection upon an account of qualities , but so it pleased the Ancients to express themselves ; only this is most certain , that what was before inconstant in the Fire , now is impatible therein , and what at first in the beginning of the Work discovered two distinct Natures , is now one intirely and inseparably .

Therefore like as the Woman hath veins fifteen , And the Man but five to the act of their fecundity , Required in our Conjunction first I mean , So must the Man his Son have of his Water three , And nine his Wife , which three to him must be : Then like with like shall joy have for to dwell . More of Conjunction me needeth not to tell .

OUr Stone is as it is called Microcosmos , which name unless to our Stone , hath been only appropriated unto Man ; so is there in the Generation of our Stone , much that may answer to the Generation of Man : for as Anatomists do allow the Woman fifteen veins conducing to the act of Venery and Procreation , and the Man from whom comes the Male Sperm but five ; so our Stone in his first Composition requires three parts of the Water or Feminine Sperm , to one of Sulphur or the Male : so the Artist decocting , and Nature perfecting , the Mastery will be accomplished with the blessing of God .

Remember now that the more thy Water is , the more ought to be thy Internal Fire to dry it up ; so then when thou shalt make the proportion of Water to the Sun three to one , remember that thy number of Eagles , which is the proportion of thy Mercury , ought to be nine , or at most ten .

This is the highest Acuation of the Water , which is best for such a proportion ; as for seven Eagles , two to one is a very good proportion , so hast thou proportionably three Eagles to every one of the Water which is added to the Body . Some are so acute as to say , that with four Eagles well cleansed , the Work may be performed , and then the proportion must be as three of the Water to two of the Body , but the decoction must needs be longer . I never yet tryed it , knowing the forenamed proportions will do far better , and nine months time is a sufficient waiting for a Philosopher . Any shorter way is and would be acceptable , but more tedious are very unacceptable , since they shew nothing more than quicker ways , but protract the time of Putrefaction ; for from that time the Fire of Nature is at work , and then every pondus hath the same period , provided the Fire be accordingly , and the Matter in the Glass not much over the other , for one ounce or two will be far sooner accomplished , than five or six ounces ; therefore we advise all rather to content themselves with one ounce , or two at most : if an ounce succeed , you can wish no more .

This Chapter I will conclude right soon therefore , Gross Conjunction charging thee to make but one , For seldom have Strumpets Children ybore , And so shalt thou never come by our Stone , Without thou let the Woman lig alone ; That after she have once conceived by the Man , Her Matrix be shut up from all other than .

I Shall soon draw to an end concerning this subject , for I trow that thou understandest it fully ; take heed then to my Doctrine , mix thy Water with thy Body in a due quantity , and grind them together diligently , and when thou hast mixed them , shut them up in thy Glass carefully , and there let them stand till compleat perfection .

And after thou hast mixed them , and set them to heat , be sure thou stir them not , much less open them , or add any thing to them , or take ought from them , whatever any Author do seem to advise : For if thou do contrary to this my Doctrine , thou dost run an extreme hazard of losing all ; for as it is with Harlots , who lying with many men , conceive rarely of any : so if thou joyn crude Mercury after thy first Conjunction , I will not say that it is impossible , but very unlikely that ever thou shalt attain our Mastery : And what I say of putting in fresh Mercury , is to be understood of the Body also , for if thou shalt add fresh of that , thou wilt destroy all ; for after thou settest them to the Fire , thou must expect Conception , that is , that the Mercury by ascending and descending will extract part of the seminal virtue out of the reins of the Sun , which when she hath done , there then stands a relation between the Sun and that Mercury , as between Husband and Wife . Now other Mercury , or other Sol are not as yet so related , and therefore they are as a third person , which Love abhors . Therefore mix thy Matters so judiciously at first , that thou need not afterwards to wish for any new addition , and close your Vessel well , and decoct it carefully .

For such as evermore add crude to crude , Opening their Vessel , letting their Matters keel , The Sperm conceived they nourish not , but delude Themselves , and spill their Work each deal ; If therefore thou have list to do wee l , Close up thy Matrix , and nourish thy Seed With heat continual and temperate , if thou wilt speed .

THey who shall do otherwise , as they discover themselves to be too impatient , so they certainly will destroy their Operations . For were it no other damage then this , that they cool their Seed , it is an irreparable errour ; but over and besides , the crude Air , will they , nill they , will get in , and being as it is a great enemy to Generation , it destroys the germinative and living virtue .

Then instead of getting profit , they reap certain loss ; and instead of attaining truth , they get a delusion : for no man that understands himself would do it , but he that would open a womans Womb that is conceived , to make her bring forth sooner , or crack an Egg he would set under a Hen , to make it hatch more speedily .

Therefore as I advised before , so I do now , and shall make it the ●piphonema of this discourse ; mix thy Seeds , and elaborate them with what pains thou canst , then shut them in a house of Glass , that is to say , an ounce in a Glass that would ●old about 16 ounces , or 20 , or two ounces in a Glass that would hold two ounces or thereabouts of Water distilled ; set thy Glass in thy Nest , about a 4th part of it in Sand , which must be sisted from Stones . Let the Neck be fastned either with a Wyre , or set into a hole which may be in the Cover of thy Nest , the Neck about 6 inches long , or longer a little . Let thy Athanor be so that thou mayst give in it what heat thou pleasest , and keep it about a day , or 16 or 12 hours at least , without renewing , and yet no sensible alteration in heat .

In this Furnace thou shalt give thy Matter such a Fire , as may within the first day or two cause it to boyl , like to a Pot over the Fire , or as the stormy Sea swelleth in a mighty Wind ; from the surface of which there will exhale a Vapour which we call the Winds , which are in the belly or womb in the forming of our Embrio , which will condense at the top , ( the Glass being strong ) and run down in drops , and this continually night and day without ceasing . Thus is verified the saying of the Philosopher , that our Stone retaineth life , and is perfected , that is , divided and united , and at last fixt and congealed , by continual boyling and subliming . Thus are thy Waters divided , the uppermost part carry aloft the Soul with them , and the lowermost boyl and tear and soften the Body , and make it more fit for the returning Spirit and Soul to work on , in their continual descending .

And when thy Vessel hath stood by months five , And Clouds and Eclipses passed each one , The light appearing increase thy heat , then believe , Vntil bright and shining in whiteness be thy Stone . Then mayst thou open thy Glass anon , And feed thy Child which is ybore , With Milk and Meat aye more and more .

THus shalt thou keep them for the space of 150 days , in which time thou shalt see a gallant Game played , the Earth shall be overflown with Waters , the two great Lights eclipsed , the Heavens be clouded , the Air darkned , and all things in disorder and confusion ; then shall the Earth be turned into a Limus , and the Water by decoction continual shall be dryed up , and by moderate showrs and dews shall be moistned , and by continual washing shall be cleansed ; then through the good pleasure of God the day-light shall spring forth , and what was before dark , shall now become clear , and what was black of the blackest , shall now be made very white .

This when thou shalt see , rejoyce , for our King is now coming from the East triumphing , he hath conquered death , and now is made immortal ; strengthen then your Fire a little , prudently and with discretion continue it till such time as your Stone become white , and very clear and bright , sparkling like to a Sword new slipped , and by driness be reduced into a Powder impalpable .

Now art thou come to the end of the white , and thou hast a Stone perfect ; though this be but of small virtue , yet thou mayst now take it out , and use it either by Fermentation , or Cibation , or Imbibition , or Multiplication , and make it fit for projection : so that if thou hast but an ounce , thou mayst soon have a thousand .

For now both moist and dry is so contemperate , That of the Water Earth hath received impression , Which never after that asunder may be separate , And right so Water to the Earth hath given ingression , That both together to dwell have made profession ; And Water of the Earth hath purchased a retentive , They four made one never more to strive .

NOw thou hast an intimate union between the moist and the dry , that one is passed into another , and of two there is a third made , which is a Neuter from both , and yet partakes of both ; and these two Natures that did seem so opposite , are now conspired together to make one substance incorruptible .

For the Water which is a Spirit , hath given such an impression to the Earth , that it which was corporal and dry , and uncapable of communicating Tincture , is by it become penetrative , so that it can in the very twinkling of an eye pass to the very Centre , upon an imperfect Metal on which it is project , as I have oft with an unspeakable content observed .

For it is not in our union of this Sulphur to its Mercury , as it is with the union of Water to Earth , though we make such comparisons ; for though we call our Sulphur Earth , and our Mercury Water , yet our Mercury will not in the Examen of the Fire flow away as Water will exhale from Loam , how exquisitely soever it be contempered with it .

So then our Body which by our Art is renewed , is advanced into the order of Spirits , or Bodies glorified , which though they have Bodies , yet they are not subject to those Laws of gross corporeity , which is in Bodies not regenerate : therefore our Stone is a System of Wonders , ponderous , fixt , and exquisitely compact , and yet as penetrative as hot Oyl is into soaking Paper .

So that it is not now as it was at first beginning of Operation , when the one was above , the other below , compared to two Dragons or Birds , the one winged , the other without wings ; but now both are capable to resist the Fire in its utmost fury .

Now hath the Water received a fermental impression from the Earth or Sulphur , so that it is now made Sulphur with Sulphur , as the other is made by the Water life with life .

This is the highest perfection which any sublunary Body can be brought to , by which we know that God is one , for God is perfection ; to which when ever any creature arrives , in its kind it rejoyceth in unity , in which is no division or alterity , but peace and rest without contention .

Thus in two things all our intents do hing , In moist and dry , which be contraries two ; In dry , that it the moist to fixing bring ; In moist , that it give Liquefaction to the Earth also .

WHatever then we seem to say or write to the contrary , all our intentional Secret consists only in two things ; whatever we seem to advise more , is but only to intangle the unwary .

Our first Secret is to know , our true Sulphur , which many do allego●ize to all the absurdities in the World : This is Gold , which is to be bought pure almost in any place .

The next is to know our Mercury , which is not common , but artificial , drawn from three heads by the mediation of one thing , which makes the two which are dry and Sulphurous , to unite with one which is moist and Mercurial . These are different in their qualities , which difference our decoction so reconciles , as to make of them sweet Harmony . For the Sulphur in whose increase of virtue consists our final intent , it doth give consistence to the Water , yet so as that it doth not part with it from it self , but with its Fermentative virtue it doth so infuse it , that of a moist Spirit tender and volatile , it becomes a fixt dry Fire-abiding substance .

But first of all the Water doth mollifie the Body , and soak into it , and search out its profundity ; for the Sun teyneth not , till it teyned be , for hard and dry Bodies cannot enter so as to transmute , till such time as themselves be first Radically entred , and changed from colour to colour , till they come to perfection ; then it is fluid and penetrative , for it will enter to the root of the imperfect , and cause it to lose its imperfection , and become perfect , flowing upon it like Wax when it is heated by the Fire .

Then of them thus a temperament may forth go , A temperament not so thick as the Body is , Neither so thin as Water withouten miss .

BEtween the dry Body and the fluid Water , we make a temperament which is called Impastation , for it is made like unto Paste ; and Inceration , for it brings it to the temper of Wax ; but most properly Amalgamation , or gross Conjunction , which is a middle consistence between Mercury , and a Metal not so hard as the one , for it may with a Knife or ones Finger be spread to and fro easily ; nor yet is it so currant as Mercury , for no Mercury will run out of it , though it be inclined one way or other . I need say no more , for there is hardly any vulgar Chymist who is not acquainted with the notion of an Amalgama , and knows what temper that is , when it will spread like Butter , and yet laid declining , will let nothing run from it which is thinner then the whole Compound ; for in a thin Amalgama , the Mercury if it be declined will run to the declining side , like Hydropical intercutis Water . But ours is not so thin , and yet so soft that it is easily plyable , yet so that it may be rouled up in Balls , and no quick Mercury run down or sink to the bottom . He that can miss in this direction , would hardly find the shining Sun at Noon-day .

Loosing and knitting be principles two Of this hard Science , & Poles most principal , Howbeit that other principles be many moe , &c.

WE have done this Chapter , and to conclude assure thee , that all our twelve Gates are nothing else but locking and unlocking , shutting and opening , dissolving and congealing , volatizing and fixing , making the dry soft , and afterwards the soft dry , loosing and binding . Learn but this , and thou shalt be sure of the Keys of this Terrestrial Paradise .

Yet because I would be more clearly understood , I shall pass through the other Gates of the Philosophers , that running through their multiplicity , I may as I go reduce them all to unity .

UPon a day as I abroad was walking , The pleasant Fields to view , A voice I heard in silence softly talking Of Wonders passing new . Whereat I starting stood like one amazed , Not knowing what to guess ; But when I round about a while had gazed , This terrour it grew less . The voice I heard came from a Grove , which there At my right hand did grow , Which I considering , silently drew near The cause of it to know . Where I did see a Lady finely dressed , Sit sighing by a Spring , She uttered words as if with grief oppressed , And oft her hands would wring . Ah me , quoth she , how is my joy departed ! Oh dismal cruel death ! Could any think the Fiend so flinty hearted , So to bereave him breath ? I then drew near , and thought to have asswaged With pleasant words her grief : The more I spake , the more she was enraged , Nay she disdain'd relief . Her face was Lilly white , with Purple spots Vpon her cheeks and chin ; Her Rosie lips , her feature free from blots , T' amaze me did begin . Beauty most rare , quoth I , what dost thou weeping ? What Wight most vile shall dare To wrong thee , whom the Gods have in their keeping , Whose face is mortals snare ? Good Sir , quoth she , forbear your words of sorrow , I live , yet living dye : I wish my life might end before the morrow , Ah death I fear 's not nigh . I had a Husband dear , of comely feature , A King of great renown ; So lovely and so loving , that in Nature There 's none may put him down . His Constitution was so strong , he scorned To fly from any Foe : His Person was with grace so well adorned , That none but him did know . Great Phoebus he was nam'd , whose princely merit 'T is death for to recite ; So Rich he was , the wealth he did inherit Great honour did invite . We walking here the pleasant Woods among , Found this unhappy Spring , Of which to drink for thirst my Lord did long , Which draught his end did bring . For stooping down , the Water with its stream His head did make so light , He could not rise , but dropt into the stream To everlasting Night . He strove to swim , but to the bottom sank , O dismal sight to see ! Then swelling with the Water which he drank , Himself he could not free . But burst , and then the Spring began to boil , And bubbling , colour chang'd ; 'T is wonder for to see ( alas the spoil ! ) King dead , and Spring estrang'd So from its former state , that what then shone Like unto glittering Skie , Now like a stinking Puddle reaks , that none Can it endure : yea I Who in it lost a Husband dear , do loath The vapours that ascend ; I hope one Spring will be the end of both , 'T would be a happy end . So long she spake , until the Water seem'd Like Ink , so black it grew ; And eke the savour erst so bad esteem'd , Did far surpass the hew . The Air with Clouds most dark was fill'd , that never Such Fogs and Mists were seen , The which a Soul from the dead Corps did sever , Whose colour first was green , Then yellow , mixt with blue ; the fumes ascended , Which bore the Soul on high , Which when the Lady saw , her tears were ended , She fainted by and by . Into the same Stream she did swouning drop , And never more appear'd ; She lov'd her Husband so , she would not stop , Like one of death afear'd , And straightway she of vital breath depriv'd , Was of a Lady fair A Carcass made , thus both in love who liv'd , Alike in death did share . Their Souls disjoyned from their Bodies hov'ring Vpon the Fountain plaid , Expecting if their Carcasses recovering , Might have their lives repaid . The Sun in Solstice stood , whose heat did dry The Waters more and more ; And eke beneath a Central heat did fry , And sent up vapours store . Which still return'd , so long till they were chang'd The greater part to dust ; The wandring Souls which long had been estrang'd , Were now allur'd with lust Of their own Bodies , in whose Atoms lay A strange Magnetick force ; They also though long banish'd , day by day Awaited the dead Coarse . For Souls united were Bodies combin'd , And both to each ally'd So nearly , that no sooner they can find A way , but they are ty'd With knot inviolable , that no power , How strong it may appear , Can part them any more , even from the hour They thus united were . Thus two one Body have , of double Sex , Which doth no sooner live , But is impregnated ; this doth perplex Their foes , who fain would drive This tender off-spring to despair : but God Him safely ever keeps From all Invasion , nor permits the rod Of them to make him weep . And though his Garments and his Skin be foul With blackness and with stink , He shall be purged , for both Spirit and Soul Are clean , whate're men think . A River springs amidst a Garden fair , With Flowers many deck● , Whose drops are Crystal like , these into Air By Central heat are checkt . This Air condenses like Pearl Orient , Which on this Body falls , Whose lustre on its blackness being spent , To brightness it recalls . And both together make a Crystal Spring , Whose Streams most strangely shine ; These after are condens'd , and with them bring Treasures of Silver fine . These Treasures if to rest untoucht a while Vpon the Fire are left , The stealing Azure will the white beguile , And both will be bereft Of Being by the Vert , which long will dure ; The Citrine will succeed , Which will abide full long , but then be sure To see the sparkling red . Then is the King who formerly was drown'd , Become the whole Earths wonder ; His Wife and he are one , and both abound With wealth ; nor they asunder Will ever more depart : now all their Foes Must their dominion know ; Who will not stoop , shall surely feel their blows , For all are him below . His Brethren all who formerly were held As Slaves in prison fast , Are now set free ; their Enemies which swell'd With pride , full low were cast . Thus by his death , the King hath now obtain'd That Glory which before He never had ; his former state 's disdain'd , His Wife now weeps no more . She 's one with him , his former Kingdom he Vnto his Brethren gives ; The worst of them doth now those Fortunes see , That each in plenty lives . And what their Brother was before his death , That they are now become , For he their sickness cures with his breath , And makes them live at home . No more in bondage , bonds no place can find , All liberty enjoy ; There 's nothing here can hurt , for all one mind Have : all that would destroy Is banish'd from the Kingly Palace , where The Streets with Gold are pav'd ; The Walls are Silver fine , the Gates most clear Intire Gems , engrav'd With wondrous Art ; the Windows glass most pure , Which falls nor knocks can break ; The Drink from fear of venom still is sure , Whoso virtue none can speak . Whose comes there , is at a place arriv'd Where neither want , nor death , Nor any grief is known ; a place contriv'd For Saints therein to breath . Whom God shall choose , and to his Palace bring , What need he more desire Then God himself , that he may praises sing , Kindled with holy fire ? But he whose hands unclean , and heart defil'd , These Mysteries forbear , For you th' are not ; cease timely , for y' are wild T' have neither wit nor fear .

AN EXPOSITION UPON THE Fifth Gate , Which is PUTREFACTION . The Fifth Gate Opened , Which is PUTREFACTION .

Now we begin the Chapter of Putrefaction , Without which Pole no Seed can multiply , Which must be done only by continual action Of heat in the Body , moist not manually ; For Bodies else may not be altered naturally .

WE have already run through four Gates , the first being opened , the rest stand open at will ; so that thou hast need only to enter . The course and method of Philosophers now doth lead us to the Gate of Putrefaction , a horrible Gate , whose entrance is dark with Cimmerian night , dreadful with many windings and turnings .

And yet it is a Gate so necessary , that unless you pass through it , you may never expect to reap fruit from your labour ; for without it can be no Life nor Generation , much less desired Multiplication : therefore saith the Poet ,

Felices atrum quotquot habere queant .

The cause of this death , or corruption or rottenness , proceeds from the action of continual heat , not so much of the external Fire of the Athanor , as of the Compound within it self ; in which the Fire of the Water which is against Nature , doth open the perfect Body by continual contrition and decoction , and so le ts loose its Sulphur that was incarcerate , which is Fire of Nature , that so between these two in continual action and passion , together with the external heat continually acting , the whole Compound is brought to corruption , being sometimes roasted with external heat , which doth sublime the moisture , which again of its own accord returns continually , and doth moisten the Earth so long , until by reason of the heat it have drunk up the moisture wholly , and then it dyes .

And unless thou see this sign , of rotting of thy Compound , which is done in a black colour , a stinking odour , and with a discontinuity of parts , thy labour will still be in vain ; for thou mayst never expect what thou desirest , to have a new form brought in , till the old form be corrupted and put off .

Sith Christ doth witness , without the Grain of Wheat Dye in the Ground , increase thou mayst none get . And in likewise without the Matter putrefie , It may in no wise truly be alterate , Neither thy Elements may be divided kindly , Nor the Conjunction of them perfectly celebrate : That therefore thy labour be not frustrate , The privity of our putrefying well understand , Or ever thou take this Work in hand .

THis is so constant to Natures constant proceedings , that the painful Husbandman , that he may have an increased Harvest , commits his precious Seed to the Ground , in it to rot , and to be corrupted , that so a new Life may spring from the old dead Body ; nor doth he ever expect increase , so long as it remains in his Garner .

Right so we , so long as our Material principles continue in their own nature and form , they are but of a single value , for Gold and Mercury are two such principles , that they will for ever delude as many as proceed to work on them in a Sophistical way ; for whatever the Artist may think , they will remain the same unto the end of the World , unless pure Sol being mixed with its own pure and appropriated Mercury , and set in a due heat of digestion , there arise a mutual action and passion between them , which without the laying on of the Artists hands , will tend to a new Generation . For in a convenient Fire , in which the Compound may perpetually and uncessantly boyl , and the subtle parts may ascend and circulate upon the gross without intermission , the most digested Virtue or Soul of the fixed Body , ( which is his basis of Tincture ) will be extracted by the Water , and this will mix it self with the pure Spirit of the Water , and with this it will ascend and return , until a total separation be made of the pure from the impure , and the subtle from the gross .

Then shall the Body draw down its Soul again , and by the power of the most High it shall be united , and with it the Spirit of life shall be joyned also , so that all three shall become one with an union indissolvable ; but all this pre-supposeth a Putrefaction , or Corruption of one form , else cannot there be an Introduction of another .

Therefore since this mystery of Putrefaction is not more secret then necessary , so necessary that without it there is nothing can be done to purpose , that is to say , with profit ; I shall be a little plain and full in the prosecution of this mystery : For in the knowledge of this consists all that is required to make a Philosopher . All the intentions of the Artist , must be only so to prepare and order things , that he may be sure of this terminus ; and when he is there come , he is as sure a Master as if he had the Stone in his Cabinet . By the failing of this sign , the Operator is always to turn either backward to seek out some other principles , or forward , or to the right hand , or to the left ; but when he is Master of this , he then can fail in nothing but in the Regimen of the outward heat .

And Putrefaction may thus defined be , After Philosophers definition to be of Bodies the slaying , And in our Compound a division of things three , The killed Bodies into Corruption forth leading , And after unto Regeneration them ableing ; For things being in the Earth , without doubt Be engendred of Rotation of the Heavens about .

THe definition that the Philosophers give of this Operation , is perpetually Allegorical , for this Gate they have named by all Metaphors almost in the World , especially from death , and dead men : therefore they allegorize the Vessel in this station , to Grave , or Tomb , and emblematically discover this Operation by the types of Skuls , dead Bones , and rotten Carcasses ; according to which Metaphors they call Putrefaction , the death of the Compound .

For when they saw the Body with the Water to melt in the Fire , to flow and to boyl , they called this Magnesia ; when they saw the Water partly to ascend , and partly to descend , and partly to remain below , so that at once there was both a Sublimation in vapour , and a Motion of what was below , they said that it was the Spirit of the Water that ascended , or more Airy part ; and the more Fiery part , which rejoyceth most to be united to , and hidden in Earth , remained below , for that was more capable of the Fire , and did better agree with it , as with its like : which because it did so uncessantly swell and boyl , and rage at the bottom , and make the Body begin to change its colour , they said it was Fire against Nature . Again , when they saw the ascending Vapour to change colour , they said it was the Soul of the Bodies was mixed with the Spirit , which because it was green , they said it was a vegetative Soul , and Fire of Nature .

Now when the Body below began to thicken , they said this was an Hermaphroditical Body , because part of the Water always remained below , and made the Body to boyl , and bubble , and flow ; and therefore this they called a new Body compounded of two Bodies , the Sun and the Moon , the Man and the Wife , which because it grew to a slimy consistence , they named it Limus , or Limbus , Hyle , and a Chaos , or Terra Adamica .

When this Body began to grow very black , and to send up foul Exhalations , yellowish , blewish , and black , they said this was Death and Corruption , which followed the separation of the Soul from the Body .

Now when they see the Souls to be again united , and to remain below together , they knew that the Soul and Spirit were Immortal , that is , the Tincture or Vital Balsam was Incorruptible ; and because they see them again unite , they knew the Soul and Spirit would renew the Bodies , and this seeming Corruption , was but the natural step to a glorious Regeneration ; for if the Souls be again united to the Bodies , they will surely regenerate them , and renew them , and make them incorruptible ; for if the Spirits had not returned to this union , they might only have expected the Exhalation of them : for Spiritual Tinctures or Essences , cannot be destroyed by corruption in many Vegetals , much less in the most perfect of Minerals and Metals . The union then of the Souls with the Bodies , argues evidently a hidden purity , under the apparent rottenness , which will after Purification be exalted to transcendent Glory .

Hereupon they said , that the Spirit and Soul which were above , were the Heavenly Quintessence , and the Body below was the Earth ; and this Circulation of Spirits , were but as the Circulation of the Heavens round about the Earth ; and the falling drops , were but as the influential dew , which did cause the Earth to fructifie ; and the blackness and darkness , were but the Winter Latitude , which with its Clouds and droppings do mellow and fertilize the Earth , to shoot forth with the more beautiful varieties in the Spring●● ▪

And therefore like as I have said before , Thine Elements commixt and wisely coequate , Thou keep in temperate heat , eschewing evermore That they by violent heat be not incinerate , To powder dry unprofitably Rubificate : But into powder black as the Crows Bill , With heat of our Bath , or else of our Dunghill .

FOr this cause they looked upon this as a secret , mysterious , yet very natural Operation , whereby the most solid and perfect Minerals , are by Nature so applied one to another , and cultivated , that the very Earth or Ground should be found , in which this noble Tree of the Hesperides may be planted and grow ; the Matrix or Womb should be prepared , in which this noble Off-spring may again enter , and be born again .

Therefore what by long Experience , and profound Meditation , Philosophers have found out and seen , that also they committed and communicated unto us ; so that we also are made fellow Heirs of this great Treasure , and we shall as faithfully communicate our knowledge for thy Instruction . First then , take thy Body which is Gold , and thy Water which is Mercury , the one ready made by Nature to thy hand , the other thou must Prepare , for it is not to be found in the Land of the Living , but must be made ; Nature here is at a non-plus , and so is Art , taken asunder , but both together effect it .

Mix these together in due proportion , so as I have often told thee ; then set them to the Fire to decoct , and give them a convenient heat , in which they may boyl , ascend and descend perpetually , without any intermission night or day .

But especially and before all things be careful in your Internal heat , to wit , the proportion of your Water for your Sulphur ; that you must add and supply to it in the beginning of your Work , in its Preparation , is that which doth perform all the work within , without which your External heat is of no value , for it is of it self uneffectual .

If then thou accend this heat so much as that it predominate , it will not then dissolve the Bodies , as thou expectest , but contrarywise burn the Flowers before they are extracted from the depth of their Marrow : this thou mayst easily do , either if thy Arsnick be not made as it ought , or else the number of Eagles exceeded , or the proportion of thy Water to thy Body not agreeing to the number of Eagles , or thy Glass not well proportioned to thy Matter ; it will easily burn , if thy Glass be too big , for so the moisture will so much be dispersed about the Concave , that it will not return before the Earth below be left too dry . I have given Rules easily to avoid all these inconveniences .

And on the other hand , be sure that thou do not erre in too little heat ; let thy Water have Fire enough within it , to make a true division and corruption , which if either thy Arsnick have not sufficient Fiery virtue , or if the union of this and thy Water be not well attended , but slightly performed , or the Purgation of thy Water be not throughly made each Eagle , for so two or three Eagles may not add the virtue of one , or if thy number of Eagles be not just , or thy proportion of quantity be not duly observed .

Therefore follow my advice , and be careful in both these particulars , and then let your External heat be so that your Compound may boyl and sublime , which for its similitude is called a Balneum , so long till the Vapours cease , and are retained within ; then will the Compound rot , which for its great likeness is called our Dunghill .

Vntil the time that Nights be passed ninety , In moist heat keep them for any thing , Soon after by blackness thou shalt espy , That they draw fast to putrefying .

FIrst then , our Operations begin in humido , for in the beginning moisture it prevails , and is called the Phlegmatick Constitution of our Embrio ; and this is called the Reign of the Woman , which ( according to Flammel ) seeks to get the Domination for many months , that is to say , for three months or thereabouts , which according to our Author is ninety days and nights , to whom many other Authors agree . This time may be longer or shorter , according to the better or worse preparation of the Matter , and the Regimen of the Fire .

But when thou hast set thy Glass once , in the first place be sure that thou give a due , yet temperate heat ; govern it so as that between the Waters above , and the Flouds beneath , the Earth may liquefie ; then continue your decoction , and the Vessel shall be beclouded , and thy Compound shall with constant Circulation become black .

This colour shall be a sign unto you that you have not run your course in vain ; this is the first Gate , into which and through which you must enter ; now know for certain that thy Seeds begin to rot and engender . In this Putrefaction there is life , for this Operation is nothing else but an extracting of Natures from their profundity or root ; this is that which will make thy fixt Body to become a volatile Spirit , for Putrefaction doth loose the bands of all the Elements .

Which after many colours thou mayst bring To perfect whiteness , by patience easily , And so the Seed in his nature shall multiply .

SO soon then as thou shalt have blackness compleat , know for certain that in this blackness whiteness is really hidden , so really as a living Plant in its Seed . But before thou attain to this whiteness , thou mayst have patience , and pass through many middle changable colours , which will be no small chearing to the Work-man , who must wait with a great deal of Longanimity until the Earth and Heaven be united .

Then shall thy Elements perfectly accord , and one colour shall cover thy new-married Soul and Body , and that will be like to the most pure Lilly , or sublimed Salt , sparkling like to a new-slipped Sword in the Sun beams .

In this whiteness is the Multiplicative virtue exalted , and made apparent in its first degree ; by this white Soul thou mayst turn either Mercury , or Saturn , or Jupiter , or Venus , or Mars , into most pure refined Silver , in a short time , and that not Sophistically , to apparency , but in reality , inwardly and outwardly to abide all Essays .

Make each the other to hal●e and kiss , And like as Children play them up and down , And when their Shirts are filled with Piss , Then let the Woman to wash be bown , Which oft for faintness will fall in a swo●● , And die at last with her Children all , And go to Purgatory to wash their filth Original .

BUt in thy first Operation , as is said before , first look for blackness , which will appear in the first Regimen by continual decoction , which blackness shall be an Indicium to you that your two Natures do begin now to imbrace and kiss one another .

For so soon as they feel the Fire , they flow together within the Vessel , and boyl by continuance of decoction visibly , and the tender Nature not enduring the heat , flyeth aloft , and being inclosed so that it cannot get out , it congeals in drops in the head of the Vessel , and about the sides , and again returns to its Body , which may well be called Childrens play , running round as it were in a Circular motion : This play continues so long , till the Water begins to leave its thicker parts , with the thicker parts of the Body , which in the bottom of the Vessel is called Vrina puerorum ; and the thinner parts of the Water , mixed with the thinner parts of the Body , which is dissolved in it , flies still and circulates until it have made a more full dissolution of the Body , which here by the odour of its Sulphur doth penetrate the Spirit and Soul , and makes them faint at last , and remain as it were breathless in the bottom of the Glass .

Then shall the Body be destroyed , and both the Water and it rot into small Atoms , which will lie without motion , growing every day more and more black , until at length Cimmerian darkness cover the whole Sky .

This is called the North Latitude of our Stone , and it is Winter , cold and dirty ; here are the Elements brought to rest for a time , until a Generation be made in the bottom of the Glass , when through the will and power of God , a clean thing shall be brought out of this uncleanness and black venenosity .

When they be there , by little & little increase Their pains with heat aye more and more , The Fire from them let never cease , And see that thy Furnace be surely apt therefore , Which wise men call an Athanor : Concerning heat required most temperately , By which thy Matter doth kindly putrefie .

NOw thy Bath will begin to be a little more heated and stirred up , to wash this young King , which though noble , is yet conceived in a Stable ; for at this time thou hast the Sulphur of thy dissolved Body let loose , which mixing with the Sulphur of the Water , doth acuate it exceedingly ; the one being a natural , the other a Fire against Nature , both together make an unnatural Fire , burning like to the Fire of Hell , comparable to nothing but the Alcahest .

Nor must thou think that this increase of Fire consists in the blowing of the Coal , no verily , it is a more subtle internal Fire that we have , and yet that also must be kept constant , and in due order .

For this cause see that thy Furnace be trusty , else thou mayst and wilt fail ; for though the Fire of Coals do not effect any thing , yet it excites , and the Water though it be of a wonderfull nature , yet it acts no farther then it is stirred up , and intermission in this Work when it is once begun , will in the end prove fatal extinction .

Therefore the Wise men have named the Furnace in which they work their Secrets , an Athanor , that is , Immortal , shewing that from the beginning to the end the Fire must not go out , for the extinction of it destroys the Work ; and as death includes all sicknesses , which are steps to it , so an Immortal Furnace or Athanor , must not only preserve the Fire from going out , but also from exorbitancy either on one hand or other ; for whatever swerves from the temperate mean , hinders the kind operation of the Matter , which is Putrefaction , by which means the Work is notably retarded and weakned , and by continuance of any extremity it will be destroyed , but with its due heat it doth putrefie kindly .

Of this principle speaketh sapient Guido , And saith by rotting dyeth the Compound corporal , And then after Morien and others moe , Vp riseth again regenerate , simple and spiritual . And were not heat and moisture continual , Sperm in the Womb might have none abiding , And so there should no fruit thereof up spring .

THis according to the intention of all Philosophers , Guido , Turba , Arnaldus , and others , but especially noble Trevisan , whom I chiefly honour ; so Flammel , Artephius , Morien , and all Philosophers testifie thus much , namely , that the heat must be so adequated to the Compound , as that in it the Body , through the Pontick virtue of the Water , may have its Sulphur let loose , and so these two Sulphurs mixing together , may bring the whole to rotting or Putrefaction .

By which putridness a Ferment is engendred , which as it doth volatize all things naturally , so it doth quicken this gross dead Body , in so much that it mounts aloft upon the Fire with the Water , and riseth a new glorious Body mixed with the Water , so that both being become one together , the Spirit borrows from the Body permanency , and the Body from the Spirit obtaineth penetrativeness , so that both make one coelestial and terrestrial Compound , named the Regenerate Body and Stone of Paradise incombustible . All which is occasioned by the continuance and not failing of heat , both inwardly and outwardly , by which the moisture is circulated and depurated , without which the seminal virtue would be extinct , which only vegetates by heat and moisture .

And if once the seminal virtue were kill'd , the remaining Compound would be no better then a dead unprofitable thing , which could never be recovered ; so that if either moisture or heat within , or convenient heat without should fail , there is nothing to be expected , but according to the Poet ,

Cuncta ruent , quae non ulla reparaveris Arte :

Therefore at the beginning our Stone thou take , And bury each in other with their Grave , Then equal between them a marriage make , To lig together six weeks let them have . Their Seed conceived , kindly nourish and save , ●rom the ground of their Grave not rising the while , Which secret point doth many one beguile .

THis then is the process of our Work ; take at the first our Stone , that is , the true Material principles thereof , which are one in kind , and two in number : mix these together in a due proportion , then shalt thou see as follows . First , thy Feminine nature will so embrace thy Masculine , as to extract from him his Seed , that is , the most digested virtue , so shall the Body dye , and the Water shall intomb it .

The Water by Cohabitation shall contract amity and friendship with the Body , for it is nothing else but a Feminine Body of the same Stock , which when they are united and joyned , this is called the Marriage of Gabritius with Beya .

Then shall the Vapours cease , and all Exhalations shall be withheld from ascending or descending during the space of 40 days , or 42 at most , in which time though thou see not the former Circulation , rejoyce , for now the Body begins to retain his Soul in a black colour .

Now the Queen hath conceived the Kingly Seed , which must be nourished with gentle convenient Fire , till it wax strong , and become a puissant triumphant Champion , whom no Earthly force is able to withstand .

Thou must of necessity then let them have this prefixed time for their solitude and retirement , in which time the fixt and the volatile , the cold and the moist , the hot and the dry , do learn to agree each with other , being reconciled in this Head of the Crow , which is the conversion of Natures into a discontinuous Calx , finer then Atoms of the Sun .

This Operation as it is the Wyld and Labyrinth of all who seek this Art in vain , so it is the Capo di Bona Esperanza to as many as attain to the perfect fight hereof ; for now most of the difficulties are passed , which they are like to meet withall in this their Voyage to the Oriental Indies .

This time of Conception with easie heat abide , The blackness appearing shall tell thee when they die , For they together like liquid Pitch that tide Shall swell and bubble , settle and putrefie ; Shining colours therein thou shalt espy , Like to the Rainbow , marvellous to sight , The Water then beginneth to dry upright .

THou must then be very carefull that thy over-heat do not now hinder their Conjunction , for now is the main fear of burning thy Flowers , which thou mayst easily do , and make these Natures become a half Red , or Orange colour , instead of the true Crows Bill .

Whereas if thy external heat be so gentle , as not to extinguish motion , thou shalt find that in this period thy Natures shall both of them die together , for one is not killed , nor dieth without the other ; which death in its approach thou shalt discover by the appearing blackness .

And when once the Crow shall begin to shew it self , know that thou shalt see a terrible day , for thou must expect to be in the heat of the shore , and in the storm of the inraged Sea , which now the Winds are abated , after a long and strong blowing of them , doth arise in waves , raging and taking on , and raising the filth from the very bottom , so that all becomes like to a troubled Glass of Ink , or melting boiling Pitch .

After this blackness , which shall endure for a long and tedious time , thou shalt see various and glorious colours to succeed , such as thou never hast seen ; for all the colours that the mind of Man possibly can imagine , shall then present themselves to view , which shall be an evident token to thee , that the moist and dark Dominion of the Woman doth now begin to vanish , and instead thereof the Man beginneth to rule , who first dryeth up the moisture of the Woman , with which there will vanish blackness , and the changable colours , and after all shall be fixed in a sparkling dry white Powder , which is the Stone of Paradise .

For in moist Bodies heat working temperate , Engendreth blackness first of all , which is Of kindly Conjunction the token assignate , And of true putrefying ; remember this , For then perfectly to alter thou canst not miss . And thus by the Gate of blackness thou must come in To the light of Paradise in whiteness , if thou wilt win .

IN the beginning therefore of our Work , through the Co-operation of heat both internal and external , and the moisture of the Matter concurring , our Body gives a blackness like unto Pitch , which for the most part happens in 40 , or at the most in 50 days .

This colour discovers plainly that the two Natures are united , and if they are united , they will certainly operate one upon another , and alter and change each other from thing to thing , and from state to state , until all come to one Nature and substance Regenerate , which is a new Heavenly Body .

But before there can be this Renovation , the Old man necessarily must be destroyed , that is , thy first Body must rot and be corrupted , and lose its form , that it may have it repaid with a new form , which is a thousand times more noble . So then our Work is not a forced and apparent , but a natural and radical Operation , in which our Natures are altered perfectly , in so much that the one and the other having fully lost what they were before , yet without change of kind , they become a third thing , Homogeneal to both the former .

Thus they who sow in tears , shall reap in joy ; and he who goeth forth mourning , and carrying precious Seed , shall return with an abundance of increase , with their hands filled with sheaves , and their mouths with the praises of the Lord : thus the chosen or redeemed of the Lord shall return with Songs , and everlasting Joy shall be upon their heads , and sighing and sorrows shall fly away .

For first the Sun in his uprising obscurate Shall be , and pass the Waters of Noah's Floud , On Earth which were a hundred days continuate And fifty , away ere all these Waters goed ; Right so our Waters , as Wise men understood , Shall pass , that thou with David may say , Abierunt in sicco flumina ; bear this away .

REmember then this Chymical Maxim , namely , that a sad cloudy morning , begins a fair day , and a chearfull noon-tide ; for our Work is properly to be compared to a day , in which the morning is dark and cloudy , so that the Sun appears not .

After that , the Sky is over-clouded , and the Air cold with Northerly winds , and much Rain falls , which endures for its season ; but after that , the Sun breaks out , and shines hotter and hotter , till all become dry , and then at Noon-day not a Cloud appearing , but all clear from one end of the Heaven to the other .

But our Waters may more fitly be compared to Noah's Floud , or Deluge ▪ then to a day-showr , by reason of their continuance ; for before our Waters shall all be overcome , and dried up by prevailing siccity , it will be about 5 months , in which time the Artist shall be held in constant horrour , according as the Allegory of Arisleus hath it ; Sed ne poeniteat faciem fuligine pingi , Adferet haec Phoebi nigra favilla ju●ar . Wait patiently , for thou shalt see the Day-star arising with deliverance , and these Waters shall through the command of the Almighty abate ; Jupiter then shall rule , in whose reign all things shall be restored : for by constant decoction , thy Body shall have virtue to receive Tincture , and to retain it , and to increase it , by which it shall be renewed , and shall by little and little digest all the moisture , which then shall be unto it as nourishment , Milk of Life , which we call Virgins Milk .

Then shalt thou have leisure to contemplate these wonders of the most High ▪ which if they do not ravish and astonish thee in the beholding of them , it is because God hath not intended this Science to thee in Mercy , but in Judgment , to wit , that it should be unto thee a snare and trap , and a stumbling-block at which thou shalt stumble and fall , and never rise again . Remember then when once thou shalt see the renewing of these Natures , that with humble heart and bended knees thou praise and extoll , and magnifie that gracious God , who hath been nigh unto thee , and heard thee , and directed thine Operations , enlightned thy Judgment ; for certainly flesh and bloud never taught thee this , but it was the free gift of that God who giveth to whom he pleaseth .

Soon after that Noah planted this Vineyard , Which Royally flourished , and brought forth Grapes anon , After which space thou shalt not be afeard .

NOw as the Earth when the Waters of the Floud were abated , was as it were renewed ; even so thy Earth is made new , and the Rain-bow is to thee a sign that there shall never again happen such another Deluge , as thou hast now passed . Thy Earth then being renewed , behold how it is decked with an admirable green colour , which is then named the Philosophers Vineyard .

This greenness , after the perfect whiteness , is to thee a token that thy Matter hath re-attained , through the will and power of the Almighty , a new vegetative life : observe then how this Philosophical Vine doth seem to flower , and to bring forth tender green Clusters ; know then that thou art now preparing for a rich Vintage .

Thy Stone hath already passed through many hazards , and yet the danger is not quite over , although it be not great , for thy former experience may now guide thee , if rash joy do not make thee mad .

For in like wise shall follow the flourishing of our Stone .

COnsider now that thou art in process to a new Work , and though in perfect whiteness thy Stone was incombustible , yet in continuing it on the Fire without moving , it is now become tender again ; therefore though it be not in so great danger of Fire now as heretofore , yet immoderacy now may and will certainly spoil all , and undo thy hopes : Govern with prudence therefore during the while that these colours shall come and go , and be not either over-hasty , nor despondent , but wait the end with patience .

And soon that after thirty days are gone , Thou shalt have Grapes right as Ruby red , Which is our Adrop , our Usifur , and our red Lead .

FOr in a short time thou shalt find , that this green will be overcome by the Azure , and that by the pale wan colour , which will at length come to a Citrine , which Citrine shall endure for the space of 46 days .

Then shall the heavenly Fire descend , and illuminate the Earth with inconceivable Glory ; the Crown of thy Labours shall be brought unto thee , when our Sol shall sit in the South , shining with redness incomparable .

This is our Tyre , our Ba●ilisk , our red Poppy of the Rock , our Adrop , our Vsifur , our red Lead , our Lion devouring all things : This is our true Light , our Earth glorified ; rejoyce now , for our King hath passed from death to life , and now possesseth the Keys of both Death and Hell , and over him nothing now hath power .

For like as Souls after pains tran●itory , Be brought to Paradise where ever is joyful life ; So shall our Stone after his darkness in Purgatory , Be purged and joyned in Elements withouten strife .

AS then it is with those who are Redeemed , their Old man is crucified , in which is sorrow , anguish , grief , heart-breaking , and many tears ; after that the New man is restored , and then is joy , shouting , clapping of hands , singing , and the like , for the ransomed of the Lord shall return with Songs , and everlasting Joy shall be on their heads : even so it is after a sort in our Operations , for first of all our old Body dyeth , rots , and is as it were corrupted , yielding a most loathsome stink , and engendring squallid and filthy colours , and most venomous exhalations , which is as it were the Purgatory of this old Body , in which its corruption is overcome by a long and gentle decoction .

And when it once is purged , and made clean and pure , then are the Elements joyned , and are of four contraries made one perfect , perpetual , indissolvable unity ; so that from henceforth there is nothing but concord and amity to be found in all our habitations .

Rejoyce the whiteness and beauty of his Wife .

OUr Man then to shew his singular love to his Wife , and to give an evident token that they will never fall out any more , is content to attain the first degree of its perfection in her colour ; so that the first stable colour of thy renovate Body , after its Eclipsation in blackness , is the sparkling white , which is a lustre hardly imaginable .

And pass from darkness of Purgatory to light Of Paradise , in whiteness Elixir of great might .

THis is a noble step , from Hell to Heaven ; from the bottom of the Grave , to the top of Power and Glory ; from obscurity in blackness , to resplendent whiteness ; from the height of venenosity , to the height of Medicine . Oh Nature ! how dost thou alter things into things , casting down the high and mighty , and again exalting them being base and lowly ! Oh Death ! how art thou vanquished when thy Prisoners are taken from thee , and carried to a state and place of Immortality ! This is the Lords doing , and it is marvellous in our eyes .

And that thou mayst the rather to Putrefaction , Win this example , thou take , &c. The heart of an Oak which hath of Water continual infusion ; For though it in Water lay an hundred years and more , Yet shouldest thou find it sound as ever it was before .

O Happy Gate of blackness , which art the passage to this so glorious a change ! study therefore , whoever applyest thy self to this Art , only to know this Secret ; for know this , and know all , and contrarywise be ignorant of this , and be ignorant of all .

Therefore if that possible thou mayst attain the depth of this Mystery , I shall endeavour to unfold it to thy capacity by similitudes and examples .

Thou knowest that if a solid piece of Wood lie in water perpetually , it will tire the patience of the most patient expecter to see it rot , for it will abide many Generations , and in the end be as sound as when it was first laid in . Yea some contend , that in our days Pine-Trees are dug up in their intire proportion , which have been buried ever since the Floud , being found in such places in which no Histories ever mentioned that such Trees grew , and so deep under ground as it is almost incredible ; which certainly have layn at least many hundred years , and yet the Wood as sound as any other Tree of that sort , which hath not been cut down above a year or two : such is the force of constant Hume-faction , to prevent the ordinary corruption of Timber .

But and thou keep it sometimes wet and sometimes dry , As thou mayst see in Timber , And so even likewise , &c. Sometimes our Tree must with the Sun be brent .

BUt contrarywise , Timber which is kept wet sometimes , and dry sometimes , as usually the foundations of Timber Houses are , if not secured by the Masons Art , it would tire the Householders patience to see how soon such Timber will rot , and molder away , and become fit for nothing ; which is a thing so well known , that the experience of every Rustick almost can teach it him .

So resolve our Stone must be used , if thou intend to have it putrefie kindly ; our Wheel for Putrefaction must go round , in a constant Elevation or Extraction of the Water or Humidity from the Body , by which Operation our Man the Sun is helped in his acting ; and this Water must as constantly return to the Earth , to moisten it , by which the Woman the Moon is helped in her acting .

And then with Water we must it keel , That so to rotting we may bring it wee l .

BEtween these two various Operations which one and the same Fire produceth , our Body is both heated and cooled , his sweat is drawn forth and returned upon him again , by the which means it is triturated , ground , softned , and made weak even unto death ; and dying , it rots and putrefies , changing colours from one into another , until at the length it becomes black as Ink or Pitch , which is our Toad , our Crow , our Tomb filled with rottenness , our Golgotha or place of dead bones , our Terra foliata or Earth of Leaves .

For now in wet , &c. To be shall cause it soon to putrefie , And so shall thou bring to rotting thy Gold , Intreat thy Bodies , &c. And in thy putrefying with heat be not too swift , Lest in the Ashes thou seek after thy thrift .

OUr Operation then , saith Morien , is nothing else but extracting Water from the Earth , and returning it again upon the Earth , so long and so often till the Earth putrefie ; for by elevation of the moisture the Body is heated and dried , and by returning it again it is cooled and moistned , by the continuation of which successive Operations , it is brought to corrupt and rot , to lose its form , and for a season to remain as dead .

This is the true intention and manner of our working , and there is no other manner of working that can be invented , that can give thee the effect of this our Operation ; for this is the true way and means by which thy Body of Gold will be destroyed , and no other way profitable for our Art : Proceed therefore as I have directed thee , and swerve not either to the right hand or to the left . Take this Body which I have shewed thee , and joyn it with the Spirit which is proper to it , which the Wise men have called their Venus , or Goddess of Love , and circulate these two Natures one upon the other , until the one have conceived by the other .

But beware you urge not the Spirit too much , but remember that he is a volatile substance , and if he be over-provoked , he will certainly break the Vessel , and fly , and leave thee the ruines of thy Glass for a recompence of thy over-speedy rashness ; which trust me will make thee fetch a deep Philosophical sigh , and say when it is too late , I would I had been content to wait Natures time . Let the Fire then be such in which thy Spirit may be so stirred up , as to return to its Body in the Glass , and not so irritated as to break the Vessel , and return to the Ashes or Sand of the Nest , or stick about the sides of the Cover of your Nest , or else fly about in the Room wherein the Artist is , and lodge in his Head , and so make it far more unconstant then it was before , by adding to his rash giddiness a Paralytical shaking .

Therefore the Water out of the Earth thou draw , And make the Soul therewith for to ascend , Then down again into the Earth it throw , That they oft-times so ascend and descend .

PRoceed therefore not as a Fool , but as a Wise man ; make the Water of thy Compound to arise and circulate , so long and often until the Soul , that is to say , the most subtle virtue of the Body , arise with it , circulating with the Spirit in manner of a fiery form , by which both the Spirit and Body are enforced to change their colour and complexion : for it is this Soul of the dissolved Bodies , which is the subject of Wonders ; it is the life , and therefore quickens the dead ; it is the Vegetative Soul , and therefore it makes the dead and sealed Bodies , which in their own Nature are barren , to fructifie exceedingly .

Therefore if this return unto the Earth from which it first took its flight , it will make it for to fructifie , and to increase in Tincture , and in the Earth it self will multiply as a grain of Wheat doth in the ground .

Be sure then that so fast as thou makest thy ascension , so fast also thy descension be ; this is agreeable both to Nature , and the intent of all Philosophers , especially Trevisan in his Chymical Miracle ; Authors , saith he , differ especially in the documents of the Fire , but in this all agree , that the volatile ascend not higher then it may return . This is the true temperament of the Fire .

From violent heat and sudden cold defend Thy Glass , and make thy Fire so temperate , That by the sides the Matter be not vitrificate .

TAke diligent heed then that thou exceed not this measure , especially have a care that your Furnace be not apt to exceed , but that you may govern it at your pleasure , without uncertain increasing or slacking of heat , but that your Fire be equal and continually vaporous and boyling , for such a degree is altogether agreeable to the intention of Nature .

Whereas if thou be too hasty , with Vulcan thou art always subject to errour ; for even then when a discreet Work-man is past fear , I mean in the fourth Operation , in which the Elements are fixed and incerated , a hasty rash Vulcanist shall make his Medicines to grow hard at the first , and with a stronger and continuate degree of heat , to melt into a vitrificate substance , without any hope of future profit .

Now then that Vitrification is an errour which is incident in the last Operation , as burning of the Flowers is in the first Operation ; for if in Calcination the Fire be too violent , instead of black thou shalt have a Citrine , or half red unprofitable Calx : so in the fourth Operation , by too violent Fire thy Elixir will melt being vitrified , instead of a natural flowing or Inceration .

And be thou wise in choosing of the Matter , Meddle with no Salts , &c. But whatsoever any Worker to thee chatter , Our Sulphur and our Mercury been only in Metals , Which Oyls and Waters some men them calls , Fowls and Birds , &c. Because that Fools should never know our Stone .

IF thou hast attended well to what hath been told thee in these five Gates , thou art secure ; make sure of thy true Matter , which is no small thing to know , and though we have named it , yet we have done it so cunningly , that if thou wilt be heedless , thou mayst sooner stumble at our Books , then at any thou ever didst read in thy life .

Meddle with nothing out of kind , whether Salts , or Sulphur , or whatever is of the like Imposition ; and whatever is Alien from the perfect Metals , is reprobate in our Mastery . Be not deceived either with Receipt or Discourse , for we verily do not intend to deceive you , but if you will be deceived , be deceived .

Our principal know that it is but one , and that is in Metals , even those Metals which you may buy commonly , to wit , the perfectest of them : but before you can command it out of them , you must be a Master , and not a Scholar , namely as it is wisely said in Norton ;

To know to destroy their whole Composition , That some of their Components may help in conclusion .

But trust me this is not for a Tyro , nor for every one of us , unless he have the Secret from his own studies , and not by Tradition from a Master or Guide . Know then that this fore-recited way is true , but involved with a thousand broileries .

But our way which is an easie way , and in which no man may erre , our broad way , our Linear way , we have vowed never to reveal it but in Metaphors ; I being moved with pity , will hint it to you . Take that which is not yet perfect , nor yet wholly imperfect , but in a way to perfection , and out of it make what is most noble and most perfect : This you may conceive to be an easier Receipt , then to take that which is already perfect , and extract out of it what is imperfect , and then make it perfect , and after out of that perfection to draw a plusquam perfection : and yet this is true , and we have wrought it . And because it is an immense Labour for any to undertake , we describe that way ; but this last discovery which I hinted in few words , is it which no man ever did so plainly lay open , nor may any make it more plain , upon pain of an Anathema .

For of this World our Stone is called the Cement , Which moved by craft as Nature doth require , In his increase shall be full opulent , And multiply his kind after thy own desire : Therefore if God vouchsafe thee to inspire , Like unto thee in Riches shall be but few .

OUr Stone it is the Representative of the great World , and hath the Virtues of that great Fabrick , comprised or collected in this little System ; in it is the virtue Magnetical , attractive of its like in the whole World : it is the Coelestial Virtue , expounded universally in the whole Creation , but Epitomized in this small Map or Abridgment .

This Virtue or Power is in it self barren , sluggish , dead and unactive , and for this cause it remaineth without fruit ; but being loosed by Art , it doth through the co-operation of Nature , produce that Arcanum which hath not its like in the whole World ; for it doth heal the imperfections of all Creatures and Metals , taking away their sickness , and restoring them to perfect health .

The reward which this Mastery will bring to the Artist , is indeed inestimable ; for having it , he needs want no worldly blessing , for wealth he need take no care , and from all frailties of Body he hath a most sure Antidote .

Pray then to God , that he would be propitious unto your studies and labours , in giving thee the true knowledge of this secret Mystery ; it is the gift of God , I have holpen thee what I can , but venture not to practise barely upon my words , for know that what I have only hinted , is far more then what I have discovered ; and what I have declared to thy first apprehension most openly , hath yet its lurking Serpent under the green Grass , I mean some hidden thing which thou oughtest to understand , which thou being Cock-sure at first blush wilt neglect ; but yet it will bi●e thee by the heel when thou approachest to practice , and make thee begin again , and it may be at last throw away all as a man desperate : for know that this is an Art very Cabalistical , and we do study expressions such as we know will suit almost with any mans fancy , in one place or other ; but be sure to take this Maxim from one who knows best the sence of what he hath written : Where we speak most plainly , there be most circumspect , for we do not go about to betray the Secrets of Nature ; especially then in those places which seem to give Receipts so plain as you would desire , suspect either a Metaphor , or else be sure that something or other is supprest , which thou wilt hardly without Inspiration ever find of thy self , which in tryal will make all thy confident knowledge vanish ; yet to a Son of Art , we have written that which never heretofore was by any revealed .

NOw for a close of this most secret Gate , Whereat few enter , none but they who are By Gods grace favour'd ; it s not luck ne sate That in disclosing this can claim a share : It is a portion which is very rare , Bestow'd on those whom the most High shall chuse , To such the Truth I freely shall declare , Nor ought through Envy to them shall refuse , Nor with unwonted Riddles shall their hopes abuse . Of uncouth subjects now shall be my Song , My mind intends high Wonders to reveal , Which have lain hidden heretofore full long , Each Artist striving them how to conceal , Lest wretched Caitiffs should these Treasures steal : Nor Villains should their Villanies maintain By this rare Art ; which danger they to heal , In horrid Metaphors veil'd an Art most plain , Lest each Fool knowing it , should it when known disdain . Remember Man how he produced was , How formed from a lump of abject Clay , From whence Created ; he each thing doth pass , Which next to Angels ever saw the day : For God in him infus'd so bright a Ray Of his own Image , which the Body joyn'd To it , ennobled so that both pourtray Their Maker , as though Heaven with Earth combin'd A little System of the Vniverse to find . But yet though he of Soul and Body both Was made and of the two the nobler part The Soul by far , which for the most part doth The subject nominate ; yet that same Art That made so rare a piece , doth from the part Less noble name the whole , Adam , or Dust , Wherein a Mystery was couch'd , whose heart Of life the Centre , to Earth's bowels must Return , the Earth it self for Man's sake being curs'd . Right so our Stone containeth Natures two , One hidden , subtle Soul , Heavens Progeny , The other gross , compact , terrene also , Earth's product must to Earth by destiny ; Which when resolv'd is made a feculency To sight , but the Coelestial part is still ( Though over-clouded ) most pure inwardly , And shall at last most Pearlie drops distill , Which shall the barren Earth with fruit in plenty fill . Thus all our Secrets from the Earth do flow , 'T is Earth which for our Base at first we take , Our Water also unto Earth must go , And both together must a Limus make , Which we with respite by our Art must bake , Till all become a Spirit glorify'd , Whose firmness wasting , time shall never shake ; By perfect union th' are so surely ty'd , Each Element the other three within it self doth hide . Take then that thing which Gold we please to call , But 't is not Gold , yet Gold it is in truth ; Metalline 't is , yet from a Mineral It flows , which Art by Nature holp renew'th , And to a Fool an ugly face it sheweth ; Yet to a Son of Art it lovely seems , 'T is Stellar white , and tender in his youth , And vile appears in many mens esteems , Yea the most part of men it for a trifle deems . From it is made a subject of great price , Shew it the Goldsmith and he 'l swear 't is Gold ; But look you sell it not , if you be wise , The Basis 't is of Secrets manifold , This for their secret main the Sages hold : The like is in Gold digged from the Mine , But to procure it is scarce to be told , That you may understand , though every line Were plainly wrote , yet might your practice oft decline . For 't is a Labour hardly to be borne , So many tricks and turnings in it be , And he that tryeth it is surely forlorne , Vnless a crafty Master , credit me ; For I have tryed both , yet could not see How any in this way can be secure : I therefore who have vowed secrecy Have writ this way , which we can scarce endure For knowledge-sake to try , its ease will none allure . Our Kingly road I also hinted have , Our way in which a Fool can hardly erre , Our secret way , which much sad toyl will save , Which is so easie , that I may averr , If thou shouldst see it , thou wouldst it preferr To any Earthly pleasure ; yet beware That you mistake not , for I do averr , A mingled Doctrine these lines do declare , For both ways in this Book of mine do claim a share . Learn to distinguish every sentence well , And know to what Work it doth appertain ; This is great skill , which few as I can tell By all their reading yet could ere attain , And yet of Theory this is the main : Also to know accordingly to give Due heat , which in one way thou must be fain T' increase ten-fold , thou mayst me well believe , For what doth one decoct , t'other away will drive . Also their Operations different Appear , the one thou must sublime and boyl , O tedious way ! in which much time is spent , And many errours , which the Work will spoyl : The other silently doth make no toyl , Like the still voice which to Eliah came , About which Work thou needest not to broyl , Nor wantst thou ●iery Vulcan's parching flame , A far more gentle heat begins and ends this Game . But if thou canst each Work perform apart , And knowst them afterward to reconcile , Then art thou Master of a Princely Art , The very success will thy hopes beguile ; Thou hast all Natures Works rankt on a File , And all her Treasures at command dost keep , On thee the Fates shall never dare but smile , No Mystery is now for thee too deep , Th' art Natures Darling , whether thou dost wake or sleep . Pardon my plainness , if the Art thou knowst , 'T was the fruit of my untame desire To profit many ; and without a boast , No man above my ●andour shall aspire : My zeal was kindled with Minerva's Fire , And thou who to this Art wilt now apply , My ●ook in Natures way shall lead thee higher , Then ever thou alone mayst hope to fly , If only thou shalt favour'd be by Destiny . Peruse these lines , and being read , review And read again , and on them meditate , Each reading shall fresh Mysteries and new Discover , which are scatter'd in each Gate ; For they so linked are , that all relate To each , and we our words have woven so , That thou mayst soon erre by misleading ●ate , Vnless for to distinguish thou do know ; Remember that 'mongst Briars thick , sweet Roses grow .

AN EXPOSITION UPON THE Sixth Gate , Which is CONGELATION . The Sixth Gate Opened , Which is CONGELATION .

Congelation , &c. It is of soft things in duration of colour white , &c. How to congeal he needeth not much to care for Elements : But Congelations be made in divers wise of Spirits , &c. Of Salts dissolved , &c. and then congeal'd , And some dissolveth congealing manually , &c. But such congealing is not , &c.

HAving largely run through the first five Gates , in which is all the difficulty , pre-supposing now that you have passed the shades of the Night , and are now come to the approaching of the Day , whose dawning is to be seen soon after the darkness of the Night , and is discovered by variety of gay Clouds , which run before the Sun in its up-rising .

The first remarkable way mark that you are to meet with , is the whiteness of the Compound , for the Peacocks tail though with its gayness it refresheth and delights the beholder , yet those colours are but transient ; but the white is a stable colour , and it is thy first Harvest , in which the moisture is vanquished ▪ and volatile Natures are fixed .

The Work as it is the long-wished Haven , so it is performed without any help of the Artist , any more then to continue a due degree of outward heat ; for know that thou hast not so great a desire after this sight , but Nature hath as great an appetite to obtain it , for it is the end of all her former Operations , from the attaining whereof thou canst not hinder her , if the external heat be continued as it ought .

Yet about this the whole company of Alchymists do mightily busie themselves , who have nothing more in their hopes then to make our great Elixir ; do mainly labour after Congelation , though in their Solution , in which the Key of our Coagulation resteth , they are as stupid as Blocks .

Some dissolve Metals with Corrosives , others Salts , and afterwards filter them , which they think graduates them , with which trumpery they intend no less a Coagulate , then the true permanent Tincture : but alas they are deceived ▪ for they work not upon the right Matter .

Others although they happen to stumble in part upon the right Matter , yet herein they erre , that they understand our Operations preposterously , and interpret our meaning contrary to our true intent ; for all that they dream of , is such Operations which are to be performed by hand : thus they dissolve and congeal , but stumble in operandi modo .

For our Congelation is no such thing as this , but in every point it is contrary to it ; for in our Operation Nature only works , who therefore doth bring forth a true , and not a Sophistical Operation .

Our Congelation dreadeth not the Fir● , For it must ever in it stand unctuous ; And it is also a Tincture so bounteous , Which in the Air , &c. Moreover congeal not , &c. But that like Wax it will melt anon withouten blast , For such congealing accordeth not , &c. Which Congelation availeth us not .

FOr as in our Solution we do not make our Gold volatile as to shew , as Fools may do , but actually it is made fugitive , so as that by no Art of man it can ever be fixt again , but only by that Nature which made it volatile ; so also our Fixation doth make our flying Spirits so Fire-abiding , that they by no Art of man can ever be burnt away , yet it will flow like Wax .

Nor is it fixed in manner of flying Spirits in Vegetables , which are fixed by burning into an Al●ali , for it will never relent neither in the Air nor Water , like to a congealed Salt .

Nor yet is our Congelation a formal Transmutation of a thing by another seminal virtue , for then it would become of a Stony , Flinty , or Adamantine nature ; but by its own internal virtue , the Mercury is changed into Sulphur incombustible , yet so as that the Mercuriality retains some of its qualities in a very noble remarkable way , furnishing the Compound with a fusible unctuosity , when at the same time the Sulphur retains that fluxibility with a most noble incombustibility .

So then take this for the Touch-stone of all thy Alchymical endeavours , if ever thou intend any thing commendable in our Art ; see that thy Medicine be of an easie fusion , so that when it is cast on a plate of Metal heated , it may enter it , and flow on it like Wax or melted Pitch ; yea let the flux be so easie , that it may flow upon Mercury , and enter it before its flight , otherwise brag not of thy skill , for thou art yet in a way of Sophistry , out of which thou shalt never escape , without a more then ordinary providence of God .

If thou therefore list to do wee l , Sith the Medicine shall never else flow kindly , Neither congeal without thou first it putrefie , First purge , then fix the Elements of our Stone , Till they together congeal and flow anon .

THat thou therefore mayst be sure of thy Work , and not repent thy cost and pains , as many do when it is too late , take my counsel , and know that thy Medicine never can nor shall flow as it ought , except thy Solution be Philosophical .

Know then that our Solution is not an ordinary vulgar dissolving of Bodies , either by Corrosives , or any other way ; but our true dissolving is nothing else then putrefying , that is , a destroying of the Compaction wholly with a preservation of the Species . This Operation be sure to make before thou dream of Congelation , for then thy Spirits will naturally fix and flow together , congealing and relenting so long until they come to a perfect Powder impalpable , which then hath ingress into all Metals , penetrating their very profundity , and altering them radically .

For when the Matter is made perfectly white , Then , &c. But of such time thou mayst have long respite , Ere it congeal , &c. And after into grains red as bloud , Richer , &c.

SO then our Congelation is nothing else but the whitening of the Bodies , of which the Philosopher speaketh , when he saith , Whiten thy Body , and burn thy Books , lest our hearts be broken .

This is the Haven at which after many a nights watching , and days labour , thou mayst with Gods blessing hope at length to arrive ; but in the mean season be patient , and expect the Harvest in its season .

First thou shalt have thy Body whitened , and all become a white living Water , which being moved on the Fire continually , will turn first into greater , and after that into smaller grains , till all at length become a Calx of an exquisite fineness , and transcendent brightness , which is our Lilly Candent , which in the end of thy Operations by continual decoction will be turned into a purple redness , which is our wonderful Secret .

The Earthly grossness therefore first mortified in moisture , &c. This principle may not be denied , &c. Which had , of whiteness thou mayst not miss , &c. And if , &c.

THe cause of all these strange alterations in one Glass , on one subject , with one decoction , without laying on of hands , is from the internal disposition of the Compound , which at the first is gross and Earthy , therefore in decoction it becomes very black , it being the nature of all moist gross things , by the Fire to acquire such a colour . And this is according to the intention of all Philosophers , that although thou seekest white and red , yet thou must at first make black , before thou canst make white profitably .

But when once thy Matter is become truly black , rejoyce , for this death of the Body will be the quickning of the Spirit , and then both Soul and Body will unite into a perfect whiteness , which is our Kingly Diadem .

The end of the sixth Gate .

THE BOOKSELLER TO THE READER . Reader ,

IT is an Argument of a noble and generous Soul , to be freely communicative for the benefit of Mankind , and most like to God himself , to be universally kind to all ; nay the very Heathen not only accounted those men as Gods , who communicated their Inventions for the benefit of their Generation , and the good of Mankind in general , but were worshipped as such by the succeeding Generations , until Shilo came : Of this Spirit was our Author , who wrote many Books of this Subject a a See the Catalogue of them in this Book , at the end of the Exposition upon the Epistle to K. Edward , pag. 47. , that by the variety of expressions , and insinuating hints , the diligent Searchers might find out this Art as well as himself : And of this Spirit ( I hope ) thou art , Gentle Reader , that if Providence have cast into thy hands the Exposition upon the last Six Gates , which our Author wrote , as himself confesseth b b In his Preface to these Books . , or any other of his Writings , I hope thou wilt not degenerate so far from a Good man , and from the mind of the Author himself , as to conceal those Treasures in private , which he so freely wrote , and by Transcripts dispersed , with leave to communicate them for the good of all . Which if you shall please to perform , you will thereby very much oblige this Generation of Philosophers , ( who esteem this Author's Pieces for the learnedst , freest , and smoothest style , without affectation , and the plainest , that was ever yet wrote ; who thirsted as it were for a larger manifestation of this Secret , yet durst not give a plain Receipt , for fear of doing more evil than good thereby ; ) and not only this Generation , but Posterity will be infinitely beholden to you , that by your means these worthy Writings may be handed down to them . And if you shall likewise be pleased to send any of this Author's Pieces , either mentioned or not mentioned in the Catalogue , to the Pelican in Little-Britain , London , you shall receive the grateful acknowledgment of ,

Your humble Servant , W. C. B.

EXPERIMENTS FOR THE PREPARATION OF THE Sophick Mercury ; By Luna , and the Antimonial-Stellate-Regulus of Mars , FOR THE Philosophers Stone .

Written by Eirenaeus Philalethes , an Englishman , and a Cosmopolite .

EXPERIMENTS for the Preparation of the Sophick Mercury , by Luna and the Antimonial-Stellate-Regulus of Mars , for the Philosophers Stone .

1. The secret of the Philosophick Arsnick .

I Took one part of the Fiery Dragon , and of the Magnetical Body two parts , I prepared them together by a strong Fire , and in the first fusion there was made about eight ounces of the true Arsnick .

2. The secret of preparing the Mercury with his Arsnick , for the separating its Faeces .

I Did take one part of the best Arsnick , and I made a Marriage with two parts of the Virgin Diana into one Body ; I ground it very fine , and with this I have prepared my Mercury , working them all together in heat , until that they were most exquifitely incorporated : then I purged it with the Salt of Urine , that the Faeces did separate , which I put away .

3. The Purification of the Sophick Mercury .

THe Mercury thus prepared , is yet infected with an external uncleanness , wherefore distill it three or four times in its proper Alembick , with its Steel Cucurbit , then wash it with the Salt of Urine , until that it be clear and bright , and in its motion leaves no tayl behind it .

4. Another most excellent Purgation .

TAke of decrepit Salt , and of the Scoria of Mars , of each ten ounces , of prepared Mercury one ounce and an half , grind the Salt and the Scorias very fine together , in a Marble Mortar ; then put in the Mercury , and grind it with Vinegar , so long until no more of the Mercury appears : put it into a Glass Body , and distill it by Sand in a Glass Alembick , until all the Mercury be ascended , pure , clear , and splendidly bright ; reiterate this three times , and you will have the Mercury excellently well prepared for the Magistery .

5. The secret of the just Preparation of the Sophick Mercury .

EVery single preparation of the Mercury with its Arsnick is one Eagle , the Feathers of the Eagle being purged from their Crow-like blackness , make it to fly the seventh flight , and it is prepared even until the tenth flight .

6. The secret of the Sophick Mercury .

I Have taken the proper quantity of the Mercury , and I mixed it with its true Arsnick , to wit , about four ounces of Mercury , and I made a thin commixed consistence ; I purged it after a due manner , and I distilled it , and I had a pure Body of Lune , whence I knew that I had rightly prepared it : afterwards I added to its weight of Arsnick , and I increased its former weight of Mercury , in so much that the Mercury might prevail to a thin flux , and so I purged it , to the wasting of the blackness almost to a Lunary whiteness : then I took half an ounce of the Arsnick of which I made a due Marriage , I added it to this betrothed Mercury , and there was made a temperature like Potters Loam , but a little thinner ; I purged it again , after a due manner , the Purgation was laborious , and a long time : I made it with the Salt of Urine , which I have found to be the best in this Work .

7. Another Purgation , but yet better .

I Have found out a better way of purging it , with Vinegar and pure Sea-Salt , so that in the space of half a day I can prepare one Eagle : I made the first Eagle to fly , and Diana is left , with a little Tincture of Brass ; I began the second Eagle by removing the superfluities , and then I made it fly , and again the Doves of Diana are left , with the Tincture of Brass ; I conjoyned the third Eagle , and I purged the superfluities , by removing them , even to a whiteness , then I made it fly , and there was left a great part of Brass , with the Doves of Diana ; then I made it fly twice by it self , to the whole extraction of all the Body ; then I joyned the fourth Eagle , by adding more and more of its own humour by degrees , and there was made a very temperate consistence , in which there was no Hydrops , ( or superfluous moisture ) as there was in the three former Eagles .

8. I have found the best way of preparing the Sophick Mercury , viz. such as follows .

THe Amalgamated Mass , espoused or joyned very intimately by a due Marriage , I put into a Crucible , and into a Furnace of Sand for half an hour , but so that it might not sublime ; then I take it out , and strongly grind it ; then I put it again in a Crucible , and in the Furnace , and after a quarter of an hour or thereabouts , I grind it again , and I make the Mortar hot , by this means the Amalgama begins to be clean , and to cast forth a great deal of Powder : then I put it in the Crucible again , and to the Fire as before , for a convenient time , so that it be not sublimed , otherwise the greater the Fire is , the better it is ; so continually putting it in the Fire , and continually grinding it , till almost all the Powder doth wholly disappear , then I wash it , and the Faeces are easily cast out , and the Amalgama becomes intire without any Heterogeneity ; then I wash it with Salt , and again do heat it and grind it : this I repeat to the full cleansing it from all manner of Faeces .

9. A threefold tryal of the goodness of the Prepared Mercury .

TAke thy Mercury prepared with its Arsnick of seven , eight , nine or ten Eagles , put it into a Phial , and thou shalt lute it with the Lutum sapientiae : place it in a Furnace of Sand , and let it stand in an heat of Sublimation , so that it may ascend and descend in the Glass , until it be coagulated a little thicker than Butter : continue it unto a perfect Coagulation , until it be as white as Silver .

10. Another tryal .

IF by shaking it in a Glass with the Salt of Urine , it be turned into an impalpable white Powder of its own accord , so that it doth not appear as Mercury , and of its own accord in an hot and dry place it coagulates again into a thin Mercury , it is enough ; but yet better if being agitated in Fountain-water , it runs into small heads or particles , for if the grain be in the Body , it will not be thus converted and separated into small minute parts .

11. The third tryal .

DIstill it in a Glass Alembick , from a Glass Cucurbit ; if it passes over and leaves nothing behind it , it is a good Mineral Water .

12. The extraction of the Sulphur from the living Mercury by Separation .

TAke thy mixed corporal and spiritual Compound , the Body of which is coagulated of the volatile by digestion , and separate the Mercury from its Sulphur by a Glass Still , and thou shalt have a white Luna fixed and resisting Aqua fortis , and more ponderous than common Silver .

13. The Magical Sol out of this Luna .

OUt of this white Sulphur by Fire thou shalt have a yellow Sulphur , by a manual Operation , which Sol is the red Lead of the Philosophers .

14. Out of this Sulphur , Aurum potabile .

THou mayst turn this yellow Sulphur into an Oyl as red as Blood , by circulating it with the Volatile-Mercurial-Philosophical Menstruum , so thou shalt have an admirable Panacea , or Universal Medicine .

15. The gross conjunction of the Menstruum with its Sulphur , for the formation of the Off-spring of the Fire .

TAke of thy purged , best prepared and choicest Mercury , of seven , eight , nine , or at most ten Eagles , mix it with the prepared Laton , or its red Sulphur , that is to say , two parts of the Water , or at the most three , with one of the pure Sulphur , ground and purged ; N. B. but it is better that thou takest two parts to one .

16. The working of the mixture by a manual Operation .

THis thy mixture thou shalt grind very well upon a Marble , then thou shalt wash it with Vinegar and Sal Armoniac , until it hath put off all its black Faeces ; then thou shalt wash off all its saltness and acrimony with clear Fountain-water , then shalt thou dry it upon clean white Paper , by turning of it from place to place with the point of a Knife , even unto an exquisite dryness .

17. The putting in of the Foetus into the Philosophical Egg.

NOw thy mixture being dryed , put it into an Oval Glass , of the best and most transparent Glass , of the bigness of an Hens Egg ; in such a Glass let not thy Matter exceed two ounces , seal it Hermetically .

18. The Government of the Fire .

THen you must have a Furnace built , in which you may keep an immortal Fire ; in it you shall make an heat of Sand of the first degree , in which the dew of our Compound may be elevated and circulated continually day and night , without any intermission , &c. And in such a Fire the Body will die , and the Spirit will be renewed , and at length the Soul will be glorified and united with a new immortal and incorruptible Body : Thus is made a new Heaven .

FINIS .

A Breviary of ALCHEMY ; OR A COMMENTARY UPON Sir GEORGE RIPLEY'S RECAPITULATION : BEING A Paraphrastical Epitome of his Twelve GATES .

Written by Aeyrenaeus Philalethes ANGLUS , COSMOPOLITA .

LONDON , Printed for William Cooper at the Pellican in Little Britain . MDCLXXVIII .

Sir George Ripley's RECAPITULATION . I. FOr to bring this Treatise to a final end ; And briefly here to conclude these secrets all : Diligently look thou , and to thy Figure attend , Which doth in it contain these secrets great and small : And if thou it conceive , both Theorical and Practical , By Figures and Colours , and by Scripture plain , Which wittily conceived , thou mayest not work in vain . II. Consider first the Latitude of this precious Stone , Beginning in the first side noted in the West , Where the red Man , and white Woman be made one , Spoused with the Spirit of life to live in love and rest : Earth and water equally proportion'd , that is best ; And one of the Earth is good , and of the Spirit Three , Which Twelve to Four also of the Earth may be . III. Three of the Wife , and one of the Man thou must take ; And the less of the Spirit there is in this Disponsation , The rather thy Calcination for certain shalt thou make : Then forth into the North proceed by obscuration ▪ Of the red man and his white Wife called Eclypsation ; Loosing them , and altering them betwixt Winter and Vere , Into Water turning Earth , dark , and nothing clear . IV. From thence by Colours many one into the East ascend , Then shall the Moon be full , appearing by day-light : Then is she passed Purgatory , and her course at an end : There is the up●rising of the Sun appearing white and bright ▪ There is Summer after Vere , and Day after Night : Then Earth and Water which were black , be turned into Air , And Clouds of darkness ●ver-blown , and all appeareth f●●r . V. And as in the West was the beginning of thy practice , And the North the perfect mean of profound alteration : So in the East after them is the beginning of speculation . But of this course up in the South the Sun maketh consummation . There be the Elements turned into Fire by Circulation . Then to win to thy desire , thou needst not be in doubt , For the Wheel of our Philosophy thou hast turn'd about . VI. But yet about again 2 times turn thy wheel , In which be comprehended all the secrets of our Philosophy In Chapters Twelve , made plain to thee , if thou conceive them well ; And all the secrets by and by of our lower Astronomy , How thou shalt Calcine Bodies , perfect , dissolve , divide , and putrifie , With perfect knowledg of all the Poles which in our Heaven been Shining with Colours inexplicable , never were gayer seen . VII . And this one secret conclusion know withouten fail , Our Red Man teyneth not , nor his Wife , until they teyned be ; Therefore if thou list thy self by this craft to avail , The Altitude of the Bodies hide , and shew out their profundity , In every of thy Materials destroying the first Quality , And secondary Qualities more glorious in them repair anon ; And in one Glass , with one Reg'ment Four Natures turn to One. VIII . Pale and black with false Citrine , unperfect White and Red , The Peacock's Feathers in Colours gay , the Rainbow , which shall over-go The spotted Panther , the Lyon green , the Crow's Bill blew as Lead ; These shall appear before the perfect White , and many other moe Colours ; And after the perfect white , gray and false Citrine also : And after these , then shall appear the bloody red invariable ; Then hast thou a Medicine of the third order of his own kind multiplicable . IX . Thou must divide thy white Elixir into parts Two , Before thou Rubifie , and into Glasses Two let them be done , If thou wilt have the Elixirs for Sun and Moon , so do , With Mercury then them multiply unto great quantity soon : And if thou hadst not at the beginning enough to fill a Spoon , Yet thou mayst them so multiply , both the White , and the Red , That if thou liv'st a Thousand Years , they will stand thee in stead . X. Have thou recourse unto thy Wheel therefore , I counsel thee , And study him well to know in each Chapter truly ; Meddle with no Fantastical Multiplyers ; but let them be , Which will thee flatter , and falsly say they are cunning in Philosophy : Do as I bid thee , then dissolve those foresaid Bases wittily , And turn them into perfect Oyls with our true Water ardent By Circulation , that must be done according to our intent . XI . These Oyls will six crude Mercury , and convert Bodies all Into perfect Sol and Lune when thou shalt make Projection : That Oyly Substance pure & fixt , Reymond Lully did call His Basilisk , of which he never made so plain detection : Pray for me to God , that I may be one of his Election ; And that he will for one of his at Dooms-day me ken , And grant me in his Bliss to Reign with him for ever , Amen .

A Breviary of Alchemy ; OR A COMMENTARY UPON Sir GEORGE RIPLEY'S RECAPITULATION : BEING A Paraphrastical Epitome of his XII Gates .

Stanza I. Position I. That the Art is most certainly true .

WHich wittily conceiv'd , thou mayest not Work in vain . Whence observe the Truth and Certainty of the Art ; so Father Hermes , It is true ( saith he , ) without falshood , certain , and most true ; That which is above , is like that which is beneath ; and that which is beneath , is like that which is above , to bring about the Miracles of one thing . So Trevisan , Flammel , Dionys. Zachary , and others , affirm upon their own Experience : And so this our Author in his Epistle to King Edward ; his Conclusion of the Admonition concerning erroneous Experiments , and other places of these his Twelve Gates , that I need not enlarge on this Subject .

Stanza II. Position II. Our Work is made of Three Principles .

WHere the Red Man and the White Woman are made one , &c. Thence it is evident , that our Operations are made of Three Principles , yet of one Essence ; the Red Man , the White Wife , and the Spirit of Life : By the latter , the two former are Espoused or made One. This is that which Trevisan calls his One Root , and Two Mercurial Substances , crude at their taking , and extracted out of their Minera's : This our Author else-where calls his Trinity and Vnity ; the Trinity respecting the Substances as they are severall ; the Vnity respecting their Essence , which is intirely Homogenial ; Therefore it is added , that they live in love and rest without repugnancy , which could not be were they not Essentially and Radically the same ; For likeness of Nature is the Cause of Love , and Oneness of Essence the true ground of Union ; among different Substances can only be expected Confusion , if not Destruction .

Position III. Three Substances make only Two Natures , Earth and Water .

EArth and Water equally proportion'd , that is best . Here it is evident , that these Three Substances make up but Two Natures of Earth and Water : The Man and Wife are both Bodies or Earths ; the one fixed and ripe ; the other Volatile and unripe , and by Mixture make a brittle black Hermaphroditical Body or Earth called the Philosophers Lead , as Ripley in his Preface expresseth it . The White Woman , or Famale , is otherwise called the Moon by all Philosophers ; and by this Author in his Doctrine of Proportions ; One of the Sun , and Two of the Moon , till altogether like Pap be done .

Position IV. From equal Pondus of Earth and Water , Three of Water to One of the Earth is good , but equal is best .

THen make the Mercury Four to the Sun , Two to the Moon , &c. as it should be in Figure of the Trinity . And so we come to take notice of the Doctrine of Proportion between the Earth and Water , equal that is best ; the same saith our Author in his Chapter of Calcination . This is the surest and best proportion , speaking of equal Pondus of Earth and Water ; and gives the Reason , because Solution will be sooner made , viz.

The more thy Earth , the less thy Water be , The sooner and better Solution shalt thou see .

And here he affirms the same of Calcination , which goes before Solution . Yet Three of the Water to One of the Earth , will do well , lest the Tincture should not have room to be sufficiently dilated in the Water , and the Body opened by it ; and this is the Pondus of Roger Bacon , which requires a longer time before the quick be kil'd ; and by consequence , the reviving of the dead must be longer in doing ; For Calcination is nothing else , but a killing the moist with the dry ; till which be done , there is no reviving of the dry by the moist , but they have one and the same Operation and Period of time ; for one dies not , but the other revives : nor doth the Dragon die , but with its Sister .

Position V. The White Wife in the first Conjunction is to be Three to One of the Red Man .

THree of the Wife , and one of the Man thou take , &c. From the Pondus between the Earth and Water , come we to view the Proportion between the Man and his Wife ; Here the Pondus is laid down Three to One , and so there are Four parts of Earth to Four of Water , or more , until Twelve ; that is , Three of Water to One of the Earth . This also is clear from the Chapter of Conjunction , where the Woman is allow'd 15 Veins to 5 of the Man , as to the Act of their Foecundity , which is interpreted of the first Conjunction by himself , that the Man must have but 3 of Water , and his Wife 9 , which is 12 of Water to 4 of the Earth ; by which it is evident , that the Woman is to exceed her Husband in a three-fold Proportion .

Or Two to One after Reymund : Or Four to One according to Alanus ; but Three to One is best .

However , in Reymund's Doctrine of Proportions cited by our Author in his Gate of Calcination , One of the Sun is joyn'd with Two of the Moon , which make Three of the Body ; and to these are added Four of Mercury , which is One more of the Spiritual than of the Corporal part ; and this the Author compares to Trinity and Vnity , both are good ; Yea , and Alanus prescribes Four parts to One , which may be done , but Three to One is best and equal Pondus of Spirit and Life , for compleating of the Marriage between this Royal Pair , the Sun the Husband , and the Moon the Wife : Of this speaks this Author in his Gate of Solution ; One in Gender they be , but in Number not so ; The Father is the Sun , and the Moon the Mother , the Mover is Mercury .

This Compound according to its various Considerations , hath many Relations , and as many Denominations ; Sun and Moon , Man and Wife , Body , Soul and Spirit , Earth and Water , Sister and Brother , Mother and Son , with many others ; but its Proper Name is Magnesia .

Quest. What is the Red Man ? what his White Wife ? What the Spirit of Life ?

It may be here questioned , what this Red Man is ? what his White Wife ? and what the Spirit of Life ? for that is the only knot in understanding the Writings of Philosophers , whose various Expressions , and seeming Contradictions herein , do obscure the Art wonderfully : Yet however they seem to differ in their Writings , they mean all one thing , if well or rightly understood .

Answer 1 st. What the Red Man is ?

The Red Man betokens the perfect Body of the Sun , or his Shadow the Moon ; For Lune the Body , which is one of the Seven , is a Male , and a perfect Body , and fixed , only wants a little Digestion ; and therefore the Red is hid under its visible White , as White is hid under the visible Red of Sol : Therefore our Author in his Work of Albification , saith , that the Sun appeareth White and Bright : And Trevisan saith , our King , who is cloathed in Garments of pure Gold , after he is once in the Bath , appears no more till after one hundred and thirty days ; and then he appears White , and wonderfully bright and shining . And an old Philosopher saith , Honour our King at his return from the East in Glory and admirable bright whiteness . Therefore saith Artefius , Our Water is of kin to the perfect Bodies , to the Sun , and to the Moon ; but more to the Sun then to the Moon ; ( Note this well . ) And in all his Books he joyns the Sun and Moon the perfect Bodies Gold and Silver for the work . So doth Ripley , and so all Philosophers ; by which it is evident , that either of the perfect Metals or Luminaries with o●r Aqua Vitae , will compleat the work ; as Arnold expressly saith in his Questions & Answers to Boniface ; and Jodocus Greverus in his Treatise , confirms the same in these words ; If so be ( saith he ) thou be so poor that thou canst not take Gold , then take so much Silver ; yet Gold is the better , as being nearer of kin to our Water and Mercury .

Answer 2. What is the White Wife ?

Secondly , The White Wife , otherwise called the Moon , is a Female ; it is a Coagulated Mercury , but not fixt : A spiritual Body , fluxible in nature of a Body , yet Volatile , in nature of a Spirit ; It is called therefore Mercury of the Philosophers ; Our Green Lyon ; Our immature or unripe Gold : It is Pontanus's Fire , Artephius's middle substance , clear like pure Silver , which ought to receive the Tinctures of the Sun and Moon , his sharp Vineger , his Antimonial-Saturnine-Mercurial Argent Vive , without which ●aton cannot be whitened ; of which an old Philosopher saith , whiten the red Laton , by a white , tepid , and suffocated Water ; of which testimony Tr●visanus affirms , that nothing could be said better or clearer . This is that which is intimated in the Vision of Arislaus , who found a People that were Married , yet had no Children , because they married two Males together : Such are they who mix Sol and Lune , both Corporal and fixt together , whom the Spirit will never revive , because there is not conjugal Love . Joyn therefore Gabritius to his beloved Sister Beya , which is a tender Damsel , and straightway Gabritius will die ; that is , will lose what he was ; and from that place where he appeared to have lost what he was , he shall appear what he was not before .

Answ. 3. What is the Spirit of Life ?

Thirdly , The Spirit of Life is Mercury ; The Mover saith this Author is Mercury , with which the Stone is to be multiplyed when it is made : And it must be true Mineral Mercury , without any forreign mixture , as Arnold resolves expressly in his Answer to Boniface : And so Ripley saith , some can multiply Mercury with Saturn , and other substances , which we defie ; Distil it therefore till it be clean , &c. It moreover must have all the proportions of Mercury its ponderosity , otherwise it could not be Metalline ; its Humidity , otherwise the Feminine Sperm would be deficient , and its siccity , not to wet the hand ; which it can no sooner lose by Corrosives or otherwise ; but it straight-way loseth its first Mineral Proportion , and so is no longer an Ingredient of our true Tincture .

Position VI. As the West Latitude is the entrance , so in the North is the first alteration .

PRoceed then forth to the North by obscuration , &c. Loosing them , and altering them , &c. The Materials being found , and mixt according to the Proportions taught before , is called the West Latitude ; because in it the Sun sets , and afterwards appears no more in his Red Robes , till he first be cloathed with a White glittering Robe , and be Crowned with a very bright Oriental Diadem . Now the progress into the North , is a discovery of the Profundity of the Stone , and is compared to the Winter , which is in the North , ( chiefly ) long , tedious , cold and slabbery ; so will it be in this Work ; the Signs are Capricorn , Pisces , and Aquarius ; In this there is a retrogradation of Sol into its first matter , in which alteration the old Form dies , the Matter rots and putrifies ; and is after renewed in the East .

This Operation ( saith Flammel ) is not perfected in less then Five Months ; and the Colours of the Compound are dark , obscure , waterish , and at length black like Pitch ; in which blackness the Body is rotted into Atoms ; which intire blackness , and height of corruption lasts but 2 or 3 days ; and therefore saith Ripley in his Epistle , the third day he shall arise ; the same saith Dastin in his Rosary , where he allows four days for Putrefaction : The same saith Efferarius the Monk in his intire Treatise published with Dastin ; However , the whole time of blackness , in coming , continuing , and going away , is 150 days , although the Sun begins to appear in 130 days , if you work aright . This I have added for the sake of many who expect black of the blackest in 40 or 50 dayes , mistaking Flammel herein ; who saith , the colour must be black of the blackest , and like to the colour of the Dragons in 40 days , which Dragons were blackish , blewish , and yellowish , which colours shew that the Matter begins to rot into Atoms ; which rottenness is not perfected in less than 150 days . ( so as to let the Sun appear with its Rays ; ) First in a small Circle of Heir of a whitish Citrine ; which increaseth , and changeth hue day by day , till whiteness be fully compleated .

Position VII . The East denoting Whiteness , is the beginning of the Stones Altitude .

THence by Colours many into the East ascend , &c. In the Work are three Dimensions ; Altitude , Latitude , and Profundity : The Altitude is the Perfection of the Bodies which is Inchoate in Whiteness , and compleat in Redness . The Profundity is the first Matter into which they are resolved ; For Multiplication and the Latitude is the means through which it passeth from its Perfection to be abased ; and from its abasement to its Glorification .

In this passage are infinite gay colours like unto those as appeared before Blackness , but more glorious ; For note , the Stone hath but three colours , Black , White and Red : In the first when compleated , it stays three , or four days at most ; in the second as long ; in the last it reposeth it self for ever , between these Periods as the Matter is moister or dryer , purer or impurer , many intermediate colours appear , more then can be numbred ; But Two , ( viz. ) Green and Yellow , are of long continuance , before the White and the Red : But many colours appear between the beginning of that Work , and the first colour of Blackness : And although several colours appear , yet are they dark , foggy , and foul coloured ; by which it appears , that Blackness is the predominant , which for a space will appear like the Aegyptian darkness , and is much about the same continuance : so between Blackness and the White , although infinite colours appear ; yet the Basis of them being Whiteness , they are bright , and very glorious , which being only transient , pass , and go , and others come in their place , until the White be perfected .

Position VIII . The South or Redness is the complement of this Mastery .

OF this course in the South the Sun maketh Consummation . After the White , the Fire being continued , the Compound will become Azure , Gray , and then Citrine , which will last a long time ; and at last end in a bloody Redness .

Position IX . He that supposeth his Work ended when the Stone is brought to its redness , is mistaken .

BVt yet again Two times turn about thy Wheel , &c. The Stone being by constant and long Decoction brought to this pass ; he who thinketh the race quite run , reckons without his Host , and must reckon again : It is Medicine of the first Order , and must be brought to the third Order by Imbibitions and Cibation , which is a second turning round the Wheel ; and by Fermentation , which is a third turning round the Wheel , and brings the Medicine to the third Order , and makes it then fit for Projection , which at first it is not ; For till the Medicine will flow like Wax , it cannot enter Mercury before its flight ; but the Powder as it is made at first , is like Grains or Atoms , and is congealed in a far greater heat , then will make ☿ to fume , yet it abides in its from of Dust or Powder , which must be otherwise before it be fitted for Projection ; therefore the Stone tingeth Mercury into a Metalline Mass in the twinkling of an eye , as our Author saith in his Preface , even as the Basilisk kills by sight : But the Red Sulphur converteth Mercury by a digestion of time into its own Nature , ( viz. ) Powder , if it be joyn'd in a due proportion , and digested in a due heat : Therefore saith our Author , if you give it too much , it must have a Vomit , or it will be sick too long , but the Stone will never part with any Mercury that is joyned to it in heat ; our Sulphur then is a Royal Infant , which doth both hunger and thirst ; and if you can but be a Nurse to it as you ought , it will repay both your Pains and cost : Leave not then where you should begin ; but go on till you bring it to the third Order , which Reymond calls his Oyls and Unguents ; and so our Author likewise .

Three Properties there are in which the White and Red Sulphurs of the first Order , differ from those of the third Order .

One flows as easily as any Wax in heat , or on a hot Metal : the other in a strong heat abides a Powder .

The one is like to Glass , brittle , ponderous and shining ; the other a powder like to Atoms .

The one enters Mercury like an Oyl , and Coagulates it in an instant : the other drinks up Mercury only , as the Calx of a Metal would do , but will not retain it , if the Fire be increased strong , nor turn it into Metal ; but if the heat and proportion be both as they ought , by a digestion of Time , it turns it into its own Nature : And so , ( as Ripley saith truly , ) you may Multiply both White and Red with Mercury ; That if at first you had not enough to fill a spoon , yet in short time you may be stored for your whole life , were it ten times as long as it is like to be .

Position X. Our Stone must have a Specification to Metals before it will Project .

OVr Red Man teyneth not until he teyned be , &c. Our Red Man or King must be teyned by Ferment , before it will tinge imperfect Metals : the Ferments are only Sol and Luna , the Proportion a fourth part to the Compound let the Sulphurs be , and three parts of Sol or Luna according as the Sulphur is : or four parts Sol and Luna , and the Sulphur a fifth part ; then with Mercury digest and putrifie your Ferment , and congeal it , and again Ferment it , till it flow like Wax or Oyl ; then will that Oyl fix Mercury , and turn any Metal into Perfection ; which you may then Multiply at your pleasure , or you may multiply it before Fermentation : Then take the perfect Stone for your Body , and mix him with the White Wife in proportion as at first , and add the Spirit of Life , as at first , and digest it till it pass the three colours , Black , White , and Red.

Thus doth our Author conclude his Erroneous Experiments also : I never saw true work but one , saith he . One he did , but it was after infinite Errours , and other work no Philosopher ever yet saw , which he briefly describes .

Remember Man the most Noble Creature , &c. that is Gold ; It is an errour to write it , ( Remember that Man is the most Noble Creature of Earthly Composition ; ) For Man is not of Earthly Composition , but Stones , Metals , and Clays , &c. are . Now because we seek the Noblest of Creatures of Earthly Composition , we must be so wise as to take it for our Principle : For as he saith else-where ; as Fire of burning the Principle is , so the Principle of Gilding is Gold ●wis . In this noblest Creature he saith , are the four Elements proportioned by nature , which makes it incombustible , for were any predominant , it would not abide ; but as Trevisan saith , the Anatical proportioning the Elements in a metalline matter , is the very form of Gold : or that rather which gives it its form . He adds a natural Mercuriality , which costeth right nought ; that is a pure , sincere Mineral Water : without adulteration , not Artificial out of Saturn , Jupiter , &c. But natural not a dear Mercury : but that which is common and cheap . He adds one of his Minera's by Art is brought , that is our green Lyon , for with our first Menstrue , we Calcine only perfect bodies ; but none which are unclean , except one , which is usually call'd by Philosophers the Lyon-Green , into this the clearness of the Sun , or of the Moon , secretly ▪ descends : that is , by this the Mercuriality , or profundity of the Sun and Moon are manifested by exuberation , but is hidden from sight a long time ; till after putrefaction , it exuberates and appears openly , bleeding and changing colours , and at first being cloathed in a glorious Green : of which saith the Rosary , O happy Greenness , without which nothing can spring ? This exuberate - Mercury is our hidden Stone , that is , Potentially , for when that appears ; repugnant natures are tyed to Unity , that is our Green-Lyon , or Minera , or vegetable humidity , or Mercuriality natural , which costeth right naught , or our first Menstrue , and the noblest Creature of Earthly composition , which is either the Sun , or Moon , but especially the Sun : In each of which the Mercuriality is invisible , and appears not to sight ; but by effect , that is , in the quality of clearness , with Whiteness in one , and with redness in the other , these three being United , the Mercury of the Sun exuberates and appears at first green , then is the Eclipse near , and the Northern progress , the process after all this is short ; this one thing putrifies , then wash him in his own broth , till he become White , then Ferment him wisely ; there is the beginning , middle and end . Glory be to God .

FINIS .

These Books are Printed lately for William Cooper at the Pellican in Little-Britain , London . THe Philosophical Epitaph in Hieroglyphical Figures . 8o A Brief of the Golden Calf the Miracle of Nature . 8o Glauber's Golden Ass , to get Gold from Stones , Sand , &c. 8o Jehior , the Three Principles or Original of all things . 8o A Catalogue of Chymical Books in 3 parts . 8o Simpson's Philosophical Discourse of Fermentation . 8o Aeyrenaeus Philalethes's Secrets Reveal'd ; Or the Shut Pallance open'd . 8o His Exposition upon Sir G. Ripley's Epistle to K. Ed. IV. 8o Upon Sir G. Ripley's Recapitulation . 8o These are Printing . Aeyr . Philalethes his Exposition upon Sir G. Ripley's Vision . 8o Upon Sir G. Ripley' s Preface . 8o Upon Sir G. Ripley's first 6 Gates . 8o FINIS .

AN EXPOSITION UPON Sir GEORGE RIPLEY's VISION .

Written by Aeyrenaeus Philalethes , ANGLUS , COSMOPOLITA .

LONDON , Printed for William Cooper at the Pellican in Little Britain ▪ MDCLXXVII .

THE VISION OF Sr GEORGE RIPLEY , Canon of Bridlington , Unfolded . WHen busie at my Book I was upon a certain Night , This Vision here exprest appear'd unto my dimmed sight : A Toad full Ruddy I saw , did drink the juice of Grapes so fast , Till over-charged with the broth , his Bowels all to brast : And after that , from poyson'd Bulk he cast his Venom fell , For Grief and Pain whereof his Members all began to swell ; With drops of Poysoned sweat approaching thus his secret Den , His Cave with blasts of fumous Air he all bewhited then : And ●rom the which in space a Golden Humour did ensue , Whose falling drops from high did stain the soyl with ruddy hue . And when his Corps the force of vital breath began to lack , This dying Toad became forthwith like Coal for colour Black : Thus drowned in his proper veins of poysoned flood ; For term of Eighty days and Four he rotting stood By Tryal then this Venom to expel I did desire ; For which I did commit his Carkass to a gentle Fire : Which done , a Wonder to the sight , but more to be rehearst ; The Toad with Colours rare through every side was pierc'd ; And White appear'd when all the sundry hews were past : Which after being tincted Ruddy , for evermore did last . Then of the Venom handled thus a Medicine I did make ; Which Venom kills , and saveth such as Venom chance to take : Glory be to him the granter of such secret ways , Dominion , and Honour both , with Wor●ship , and with Praise . Amen .

THE VISION OF Sr GEORGE RIPLEY , Canon of Bridlington , Unfolded .

THis Vision is a Parable rather or Enigm , which the Ancient Wise Philosophers have been wont to use often in setting out their secrets ; this Liberty is granted to all men for to make use of Enigmatical expressions , to decipher that which is indeed mysterious . The Ancient Egyptians taught much by Hieroglyphicks , which way many Fathers of this Science have followed ; but most especially they have made use of Mystical or Cabalistical descriptions ; such is this . But to the thing in hand .

A Toad full ruddy I saw . —

HEre we have a Toad described , and in it the whole secret of Philosophers : The Toad is Gold ; so called , because it is an Earthly Body , but most especially for the black stinking venenosity which this operation comes to in the first days of its preparation , before the whiteness appear ; during the Rule of Saturn , therefore it is called the ruddy Toad .

To this Authors assent with one accord ; when they say our stone is nothing else but Gold digested unto the highest degree , to which Nature and Art , can bring it ; and again the first work , saith another Philosopher , is to sublime Mercury , and then into clean Mercury to put clean bodies : many witnesses I could bring , yea the whole current of writers run this way : And what if some subtle Philosophers seem to deny this , on purpose to deceive the unwary ? We shall not make it our work to reconcile them ; ( though we might ) for many of them wrote very enviously , on purpose to ensnare ; all of them wrote mysteriously , as much as they could to darken the truth : and at the best none of them were but men , and described things according to their apprehensions in Philosophy , none of them wrote in every thing the naked truth ; for then the Art would become so easie , that it would be contemned . But what needs words ? we know the Truth , and we know by a secret Character , true Writers from Sophisters ; and we need no Arguments being eye-witnesses our selves , and know that there is but one truth ; nor but one path , even the beaten path in which all who ever have attained this Art have troden , nor can we be deceived our selves ; nor would we deceive others .

Did drink the juice of Grapes .

THis Toad is said to drink the juice of Grapes according to the Philosopher , the body , saith he , is not nobler than Gold , nor yet the water more pretious than wine . This water they call sometimes Aqua Ardens , sometimes Acetum Acerrimum , but most commonly they call it their Mercury ; this denomination I shall not insist upon ; but shall assure yon that it only deciphers Mercury , even that Mercury , of which I writ in my little Latine Treatise , called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Introitus apertus ad occlusum Regis palatium ; in that I discovered the whole Truth fully and nakedly , and if not too plainly , I am sure plain enough . I shall not here repeat ; to that I remit the Reader .

This juice of Grapes this Toad is said to drink ; that is not only in the gross Conjunction , which is an Impastation of the body , with the Water to the temper of Dough or Leaven , which the Water readily doth : such affinity there is between the Water and the Body ; as the Philosopher saith , this Water is friendly and pleasant to the metals . But over , and besides the Water soaks Radically into our Body ; being circulated upon it , according as the Philosopher saith , When it s own sweat is returned to the Body , it perforates it marvellously . Thus the Body drinks in the Water , or Juice of Grapes , not so much then when they are first mingled : but most especially , when by decoction it pierceth radically to the very profundity of it ; and makes it to alter its Form ; This is the Water which teareth the Bodies , and makes them no Bodies , but flying Spirits like a Smoak , Wind or Fume , as Artephius speaketh plentifully .

This operation is performed in a short while , in comparison of Subterraneal operations of Nature , which are done in a very long time ; therefore it is that so many Philosophers say , that it is done in a very short time , and yet it is not without cause , that so many of the Philosophers have complained of the length of this decoction .

Therefore the same Artephius who had said , that this fire of the Water of our Mercury , doth that in a short time above ground , that Nature was in performing a 1000 years , doth in another place say , that the tincture doth not come out at once , but by little and little each day , and hour , till after along time the decoction be compleat , according to the saying of the Philosopher : Boyl , boyl , and again boyl , and accompt not tedious our long decoction .

So fast .

SO then this expression here , that the Toad doth drink in the Juice of Grapes so fast , doth not imply but that this work must have the true time of Nature ; which is indeed a long time , and so is every decoction at least : so they will seem to the Artist who attends the fire day by day , and yet must wait for the fruit with Patience , till the Heaven have showred down upon the Earth the former and latter Rain : yet be not out of heart , but attend until the compleatment , for then a large Harvest will abundantly recompence all thy toyl .

Till over-charged with the Broth , his Bowels all to brast .

IT follows in the Vision , that at length the Toad ( over-charged with the broth ) did burst asunder ; This broth is the same which the fair Medea did prepare , and pour upon the two Serpents which did keep the Golden Aples , which grew in the hidden Garden of the Virgins Hesperides .

For the Vinegre of the Philosophers being circulated upon the Body , doth engender a substance like unto bloudy Broth , and makes Colours of the Rainbow , to appear in the ascension and descension upon your Lyon , until the Eagles have at length devoured the Lyon , and all together being killed with the Carion of the Carcasses become a venemous Toad , creeping on the Earth , and a Crow swimming in the midst of the dead Sea .

The Juice of Grapes then , which is our Mercury , drawn from the Chameleon or Air of our Physical Magnesia , and Chalybs Magical , being circulated upon our true Terra Lemnia ; after it is grossly mixed with it by Incorporation , and set to our fire to digest , doth still enter in and upon our Body , and searcheth the profoundity of it ; and makes the occult to become manifest by continual ascension and descension : till all together become a Broth ; which is a mean substance of dissevered qualities , between the Water and the Body , till at length the Body burst asunder and be reduced into a Powder , like to the Atoms of the Sun , black of the blackest and of a viscous matter .

And after that , from poysoned bulk he cast his venom fell .

THis Reduction of the Body , thus in this water ingenders so venomous a Nature , that truly in the whole World there is not a ranker Poyson , or stink , according as Philosophers witness : And therefore he is said to cast his fell venom from his poysoned bulk ; in as much as the exhalations are compared to the Invenomed Fume of Dragons , as Flamell in his Summary hath such an Allusion . But the Philosopher ( as he adds in his Hieroglyphicks of the two Dragons , ) never feels his stink , unless he break his Vessels , but only he judgeth it by the colours proceeding from the rottenness of the Confections .

And indeed it is a wonder to consider , ( which some Sons of Art are eye-witnesses of ) that the fixed and most digested Body of Gold ; should so rot and putrifie , as if it were a Carcass , which is done by the admirable Divine virtue of our dissolving Water , which no Money can purchase . All these operations , which are so enlarged by variety of expressions , center in one , which is killing the quick , and reviving the dead .

For grief and pain whereof his members all began to swell .

THis venemous fume of exhalations returning upon the Body , cause it to swell all over according to the saying of the Philosopher ; The Body in this Water puffeth up , swelleth and putrifieth as a Grain of Corn , taking the nature living and vegetable , therefore for this cause this Water is in this sence called by the Philosophers their Leaven , for as Leaven causeth Past to swell , so this fermenteth the body , and causeth it to tumefie and puff up ; it is also called venom , for as venom causeth swelling , so this Water by its reiteration uncessantly upon our body .

This operation is uncessant from the first incitation of the matter , even until compleat putrefaction ; for the Toad doth always send forth his exhalations ( being rather called the Lyon , ) till he be over-come in part : and then when the Body begins a little to put on the Nature of the Water , and the Water of the Body , then it is compared to two Dragons , one winged , and the other without wings : and lastly when that stinking Earth appears , which Hermes calls his Terra Foliata , or Earth of Leaves , then it is most properly called the Toad of the Earth ; from the first excitation , even to the last of this putrefaction : which exhalations are at the beginning for a time White , and afterwards become Yellowish , Blewish , and Blackish , ( from the virulency of the matter ) which exhalations hourly condensing , and ever and anon running down like little veins in drops , do enter the Body marvelously , and the more it is entred ; the more it swells and puffs up , till at length it be compleatly putrefied .

With drops of poysoned sweat , approaching thus his secret Den.

THe following two Verses then are but a more Ample description of this work ; of volatization which is an ascension , and descension , or circulation of the confections within the Glass . Which Glass here called the secret Den , is else-where called by the same Author , a little Glassen-tun , and is an ovall Vessel ; of the purest White Glass , about the bigness of an ordinary Hen-Egg , in the which about the quantity of an ounce of 8 drachms of the confection , in all mixed is a convenient proportion to be set , which being Seal'd up with Hermes Seal , the Glass having a neck about 6 fingers high , or thereabouts , which being thin and narrow ; is melted together Artificially , that no Spirits can get out , nor no Air can come in , in which respect it is named a secret Den.

Also it is called a secret Den , because of the secretness of Ashes or Sand , in which in a Philosophical Athanor it is set , the doores being firmly shut up , and a prospect left to look in by a Window , either to open a little , as much as is convenient sometimes , as occasion requires , or else with Glass put into it , to admit the view of the Artist ; together with a light at hand to shew the colours .

His Cave with blasts of fumous Air , he all bewhited then .

WHich Glass , Nest , and Furnace being thus secretly ordered , the Artist must in the first place expect to be in Prison a long time , as Bernard Trevisan saith , for the Concave of this secret place , will be so bewhited with the fumes which ascend , that an Artist rules his work more by skill and reason , or the eye of the mind , then of the Body , for the Spirits arising like a smoak or Wind , sticketh to the Concave of the Glass , which is above the Sand or Ashes , and there by degrees , there grow drops which run down and moisten the Body below , and reduce as much as they can of the fixed , and so the Body by the Water , and the Water by the Body alter their colours .

And from the which in space a Golden Humour did ensue .

IN so much that at length , the whole Vessel will seem as though it were all over gilded with Gold , for the exhalations will be Yellow , which is a sign of true Copulation of our Man & Woman together , but before this Yellow , and with it there will be an obscuring of the White brightness of the Fume , with mixture of Colours , Dark , obscure and Blewish .

The space is not long , for all the several passages are conspicuous before 40 days ; for in that space from these Colours , are demonstrating Signs of Corruption and Generation , which is given us by the biting , and fiery Nature of our pontick Waters , and the resistance of our Bodies ; in which Fight the Body is over-come , and killed , and dying yields these Colours : which is a Sign that the Eagles now are getting the Mastery , and that our Lyon hath also a little infected them with his Carcass , which they begin to prey upon . This Operation is by Ingenious Artists called Extraction of Natures , and Separation , for the Tincture begins now to be separated from the Body . Also Reduction to the first matter ; which is Sperm or Seed , which by reason of its double Nature , is compared to two Dragons . I shall not enlarge in this Vision , but briefly unfold what is briefly laid down .

Whose falling drops from high did stain the soyl with ruddy hue .

THese colours of the Mercury , do affect the subsident fixed Body , with sutable colours and the Bodies from these exhalations , be Tincted with a ruddy colour , which Flamel expresseth to this purpose , that these two Natures , or Dragons do bite one another very cruelly ; and never leave from the time they have seised one upon another ; till by their slavering Venom , and mortal hurts , they be all of a gore bloud , and then being stewed in their own Venom , are changed into a fifth Essence .

And when his Corps the force of vital breath began to lack .

BUt before the renovation of these Natures , they must in the first place pass through the Eclipse , both of the Sun and Moon and the darkness of Purgatory , which is the Gate of Blackness , and after that they shall be renovated with the light of Paradise .

This Allegorically is called Death , ●or as a man will resist violence , which intrencheth upon his life as long as he can , but if his Enemies are many and mighty , at length they grow too mighty for him , and he begins to fail both in strength and courage , and so Paleness , the Harbinger of Death , doth stand as it were on his lips , so our Body or Man the Sun , like a strong Champion , doth resist long , till he be wounded , and bleed as it were all over , and then dies , at whose death blackness doth begin to appear , as of old the Ravens were foretellers of Mans death approaching : for this Reiteration of Rotation of the Influences of the Heaven of it , together with Heat still drying up and soaking in the Moisture as fast as it falls , brings it at last naturally to die and corrupt , as any other thing doth .

And then the Corps begin to lack breath ; that is , the Fumes begin to cease : for with oft ascending and descending the Spirits are somewhat fixed , and turned into Powder or Dust , and are now in the bottom of the Vessel , drawing fast to Putrefaction : Nor do they for a time ascend , but remain below .

Wherefore govern your Fire , that your Spirits be not so exalted , and climb so high that the Earth want them , and they return no more : For this Operation is , as Morien saith , a drawing out of Water from the Earth , and again a returning of the same to the Earth , so often and so long till the Earth putrefie .

This dying ▪ Toad became forthwith like Coal ▪ for colour black .

THis is the final end of the Combat , for herein in this Earth of Leaves all are reconciled , and final Peace is made ; and now one Nature embraceth another , in no other form but in the form of a Powder impalpable , and in no other colour but black of the blackest .

From henceforth Natures are united , and boil and bubble together like melted Pitch , and change their forms one into another . Take heed therefore lest instead of Powder Black of the Blackest , which is the Crows Bill , you have an unprofitable dry half red Precipitate , Orange-coloured , which is a certain sign of the Combustion of Flowers , or Vertue of the Vegetative Seed . On this very Rock I have stumbled , and do therefore warn you .

Thus drowned in his proper Veins of poysoned Flood .

IT appears by all that hath been said , and by the undoubted Testimony of all Philosophers who have been Eye-witnesses to this Truth , that the work is not so tedious , nor so chargeable , but that in the simple way of Nature the Mastery is to be attained : for when once the true body is Impasted with its true Leven , it doth calcine it self , and dissolve it self for the dissolution of the Body into a black and changeable coloured Water , which is the sign of egression of the Tincture , is the Congelation of the Spirits into this lowest Period of Obscurity , which is this black Powder like unto Lamp-Black , this is the Complement of Eclipsation , which Contrition begins soon after the Colours , Yellowish , Blewish , &c.

For term of Eighty Days and Four he rotting stood .

THis Calcination begins with these Variations in Colour about the two and fortieth day , or fiftieth at the farthest , in a good Regimen : After which comes putrefying Corruption , like to the Scum of boiling bloody Broath or melted Pitch ; but Blackness in part , to wit , Superficial , begins about the fortieth day after the stirring up of the matter , in case of right Progress and Regimen of the Fire , or about the fiftieth at farthest . But this drowning of him in his own Poyson , and stewing him in his own Broath , is the intire Blackness and Cimmerian utter Darkness of compleat Rottenness , which according to the Author , is for the space of eighty four days . This time is not certainly agreed upon by Authors : But in this they all agree , they prescribe so long time until the Complement . One writes , That this Blackest Black indures a long time , and is not destroyed in less than five months . Another writes , That the King when he enters into his Bath pulls off his Robe , and gives it to Saturn , from whom he receives a Black Shirt , which he keeps forty two days : And indeed it is two and forty days before he put on this Black Shirt instead of his Golden Robe , that is , be destroyed as touching his Solary Qualities , and become instead of Fixt , Citrine , Terrene , and Solid , a Fugitive , Black , Spiritual , Watery , and Flegmatick Substance : But Putridness begins not till the first Forms be put off ; for so long as the Body may be reduced into its former Nature , it is not yet well ground and imbibed I grind therefore and imbibe , till thou see the Bodies to become no Bodies ▪ but a Fume and Wind , and then circulating for a season , thou shalt see them settle and putrifie .

Saturn then will hold the Earth , which is Occidental , Retentive and Autum●al , in the West ; then proceed to the North , where Mercury holdeth the Water , where the Matter is Watery and Flegmatick , and it is Winter , and the North expulsive . But they who divide the Operation into Saturn's Rule , and after him succeeding Jupiter , ascribe to Saturn the whole of Putridness , and to Jupiter the time of variety of Colours . After Jupiter , who holds but twenty or two and twenty days , comes Luna , the third Person , bright and fair , and she holds twenty good days , sometimes two over and above : In this Computation it is good to count from the fortieth or fiftieth day of the first beginning of the Stone , to the fourteenth or sixteenth day of Jupiter's Reign , wherein in the washing of Laton there is still Blackness , though mixed with variety of gay Colours , which amounteth to the sum of days allowed by the Author in Putrifaction , to wit , Eighty four days . Accounting intire Blackness , with A●gurellus , after four times eleven days and nights , which make four and forty : Or , according to another Philosopher , which saith , In the first Fifty Days there appears the True Crow , and after it in Threescore and Ten Dayes the White Dove ; and after in Fourscore and Ten Days the Tyrian Colour .

By Tryal then this Venom to expel I did desire ; For which I did commit his Carcass to a gentle Fire . Which done , a Wonder to the sight , but more to be rehearst ; The Toad with Colours rare through every side was pierc'd . And white appear'd when all the sundry hews were past ; Which after being tincted , ruddy for evermore did last .

I Shall add my own Sentence : Mix thy two Natures well , and if thy matter be pure , both the Body , and the Water , and the internal Heat of thy Bath as it ought to be , and the external Fire gentle , and not violent ; yet so that the Matter may circulate , the Spiritual Nature on the Corporal , in six and forty or fifty days expect the beginning of intire Blackness ; and after six and fifty days more , or sixty , expect the Peacocks Tayl , and Colours of the Rainbow ; and after two and twenty days more , or four and twenty , expect Luna perfect , the Whitest White , which will grow more and more glorious for the space of twenty days , or two and twenty at the most : After which , in a little more increased Fire , expect the Rule of Venus for the space of forty days , or two and forty ; and after it the Rule of Mars two and forty days more ; and after him the Rule of Sol flavus forty days , or two and forty : And then in a moment comes the Tyrian Colour , the sparkling Red , the fiery Vermilion , and Red Poppy of the Rock .

Then of the Venom handled thus a Medicine I did make , Which Venom kills , and saveth such a● Venom chance to take .

THus onely by Decoction these Natures are changed and altered so wonderfully to this blessed Tincture , which expelleth all Poyson , though it self were a deadly Poyson before the Preparation , yet after it is the Balsam of Nature , expelling all Diseases , and cutting them off as it were with one Hook , all that are accidental to Humane frail Body , which is wonderful .

Glory be to Him the Grantor of such secret Ways ; Dominion and Honour both , with Worship and with Praise . Amen .

NOw GOD only is the Dispenser of these glorious Mysteries : I have been a true Witness of Nature unto thee , and I know that I write true , and all Sons of Art shall by my Writings know that I am a Fellow-Heir with them of this Divine Skill . To the Ignorant I have wrote so plain as may be , and more I had written if the Creator of all things had given me larger Commission . Now to Him alone , as is due , be all Honour , and Power , and Glory , who made all things , and giveth knowledge to whom he listeth of his Serva●ts , and conceals where he pleaseth : To Him be ascribed , as due is , all Service and Honour . And now , Brother , whoever enjoyeth this rare Blessing of God , improve all thy strength to do him service with it , for he is worthy of it , who hath created all things , and for whose sake they were and are created .

The End of Sir George Ripley's Vision , Canon of Bridlington .

MArt. Birrius hath published three Treatises of this Authors in Latin , ( but without the Name Philalethes ) in the last of which , entituled Fons Chymicae Philosophiae , was left out one whole Chapter , called Porta Prima de Cal●inatione Philosophica , with some other defects mentioned by Morhofius in his Epistle de Metallorum Transmutatione , pag. 145. which Chapter I having by me , and finding a void Page or two like to pass in this Sheet , I thought it would neither be amiss , nor improper , nor unwelcome to the World , with this Piece of the same Author to publish it , for satisfaction to the Hermetical Students , and to prevent the loss thereof .

W. C. Bibliop .

Porta Prima . De Calcinatione Philosophica .

CAlcinatio lapidem nostrum purgat , calorem naturalem restituit , humoris nihil radicalis destruit , debitam Lapidi solutionem inducit ; cautio est ut Philosophicè , non vulgariter fiat , Salibus aut Sulphure varie praeparatis , &c. Quicunque itaque Calcinare cupiunt , tantisper ab hoc opere desistant usque quo nostram melius Calcinationem intelligant . Destruit siquidem Corpora Calcinatio omnis , lapidis humorem minuens , nos quoque calces omnes aridas reprobamus ; humiditatem siquidem radicalem calcinando augemus , nullam minuimus . Nos vero in calcinando naturam naturae ( suae ) conjungimus ; utpot● simile simili gaudet , hoc siquis negant Philosophi nomine dignus non erit , nec ullam unquam ex scriptis nostris ( nam ea non intelligit ) fructum percipiet . Natura itaque Naturam applices uti ratio postulat : omnia siquidem hoc a Natura habent , ut simile sibi generet simile . Ex Homine Homo , ex Leone Leo generatur , ita quidvis propriae sua Natura primo Calcinatur . Hoc discas , & fructum inde percipere ne dubites .

Calces itaque unct●ofas facimus , c●m alb●s , tum rubras , quae non nis●●ribus gradibus perficiuntur ; cerae 〈◊〉 instar fluidae sunt , aliter reprobandae ; nec nisi anno perficiuntur , ut sine fuco tingunt . De pondere vero imprimis cavendum , utpote in quo hallucinari sit contingens : ni ergo operam perdas , & oleum , Calcinetur Corpus Mercurio it a subtili facto , in quo sit pars una qualitatis Solaris , bina Lunaris usque dum totum cerae liquidae inst●r simul fluat .

Augeas de in Solarem in Mercurio qualitatem ut sint quatuor ejus partes duae Lunaris ; sic ad Trinitatis figuram opus incipias . Tres partes corporis . tres spiritus , & ad unitatem complendam , pars un● sit substantiae spiritualis plus substantia corporal● . Raymundi Testimonio hoc compi●batur siquis ibi proportionem quaerat idem mihi demonstravit Doctor . Baconu● autem tres Spiritus partes ad unam Corporis accepit , multas noct●● insomnes agebam : sed verum utrumque ●lige quom velis , modum .

A Catalogue of certain Books , Printed and to be sold by William Cooper at the Pellican in Little-Britain , London . SPencers View of the state of Ireland , fol. Seberi Index in omnia Opera Homeri , Graece 4ᵒ. Waraeus de Scriptoribus Hiberniae duobus lib. 4ᵒ. Vsserii Hist. Gotteschalchi de Praedestinatione , 4o. — Ejusd. Sylloge Vet. Epistolarum Hibernicar . 4ᵒ. Seldeni de Synedriis , liber primus & tertius , 4ᵒ. Ferrarii Euclides Physicus contra Papist . 4ᵒ. Democritus Reviviscens & de Manna , 12ᵒ. Sancta-Clara de Deo , Natura & Gratia , 8ᵒ. Frommenii Synopsis Metaphysica , 12ᵒ. Jonstoni Lexici Chymici , liber secundus , 8ᵒ. French Grammar for Reformation of the French Tongue , 8ᵒ. A Caveat for the Protestant Clergy , 8ᵒ. The English Rogue , a Romance in 4 Parts , 8ᵒ. Jacob Behmen's Aurora , the Root or Mother of Philosophy , 4o Smithaei Disticha Regum Angliae , in uno folio . Strada's Musical Duel , or Natural and Artificial Musick , 4ᵒ. Rich. Brathwait Regicidium Tragicomoedia , 8ᵒ. A Vindication of the Doctrine of the state of Souls departed , 8ᵒ. Lusts Dominion , or the Lascivious Queen , a Tragedy , 12ᵒ. Cowell's Interpreter of the Laws of England , 4ᵒ. Paracelsus his Archidoxes with the 10th , Book , 8o. — his Aurora and Treasure of Philosophers , 8ᵒ. The Philosophical Epitaph , with its Explanation , Helvetius his Miracle of Nature , in a Transmutation of Lead to Gold , 8ᵒ. Glauber's way to get Gold out of Stones , Sand , &c. 8ᵒ. Jehior the three Principles or Originals of all things , 8ᵒ. A Catalogue of Chymical Books , in 3 Parts . 8ᵒ. Simpson's Philosophical Discourse of Fermentation , with his Discourse of the Sulphur Bath at Knarsbrough , 8o. — his Essay towards the Cure of the New Fevers , with his Analogy between Vegetable and Animal Juices , 8ᵒ. The Principles of the Chymists of London , in two Parts , 8ᵒ. Eirenaeus Philalethes his Secrets Reveal'd , 8o. — his Exposition upon Sir G. Ripley's Epistle to K. Edw. IV. 8o. — his Exposition upon Sir G. R.'s Preface 8o. — his Exposit. upon Sir G. R.'s first 6 Gates 8o. — his Experiments for preparing the Sophick Mercury , 8o. — his Exposition upon the Recapitulation , 8o. — his Exposition upon Sir G. R.'s Vision , 8o. — his Marrow of Alchymy , in two Poems , 8o. — his Introitus apertus ad occlusum Regis P● latium , 8o. — his Ars Metall●rum Metamorphos●●s , 8 o — his Brevis manu●●ctio ad Rubinum Coelest 8 o — his Fons Chymicae Philosophiae , 8 o — his Methodica Enarratio trium Gebri Medicinarum , 8o. — his Experimenta de Praeparatione Mercurii Sophici , 8o. — his Vade-Mecum Philosophicum sive Breve Manuductorium ad Campum Sophiae , 8ᵒ. Jo. Ern. Burgravius his Vital or Astral Philos. 8ᵒ. Thomson's Method of Chymical Physick , 8o. — his Epilogismi Chymici , Latinè , 8ᵒ. Willis his search of the causes of Transmutat . 8ᵒ. Dr. Dee's Fasciculus Chymicus , in English , 8ᵒ. The Water-Stone of the Wise-men , 8ᵒ. Crollius's Admonitory Pref. to his Basil . Chym. 8ᵒ. Gaffarel's Telesmanical Curiosities , &c. 8ᵒ. Naudaeus History of Magick , and reputed Magicians , 8ᵒ. The Laws of Mines , and Mineral Works , fol. Alphonsus King of Portugal , of the Philosophers Stone , 4ᵒ. Vigineres discourse of Fire and Salt , 4ᵒ. Geber the famous Arabian Prince and Philosopher his Works , 8ᵒ. The Tomb of Semiramis Hermetically seal'd , 8ᵒ. Boulton's Magical but Natural Physick , 8ᵒ. Despagnets Enchiridion & Arcanum , Engl. Five Treatises of the Philosophers Stone , 4ᵒ. Nuysement of the Salt and Secret of Philos. 8ᵒ. Place this at the latter end , after the Latine page .

Notes, typically marginal, from the original text

Notes for div A61326-e640 In his most excellent and laborious Collection of our Ancient English Hermetick Authors , called Theat●●● Chymic●m Britannicum ▪ Printed at London 165● . in 40. with his learned and ingenious Observations upon the same . And I heartily wish that the learned Philosophere of our Age , could prevail with him to publish his second Volume of that Collection , which he had almost finished near twenty years since , ( as I had it from his own mouth ) and hath lain asleep ever since , and likely so to lie ; for to the perfecting thereof he is now unwilling to be brought , unless some worthy Friend of his can be wrought upon to prevail with him , before the sleep of death seizes him , and leav●● those rare pieces of Antiquity to be inevitably lost , to the prejudice of all Philosophers , and great dishonour of the English Nation .

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