THE Mirror of alchemy, Composed by the thrice-famous and learned friar, Roger Bachon, sometimes fellow of Martin college: and afterwards of Brasen-nose college in Oxenford.  
Also a most excellent and learned discourse of the admirable force and efficacy of Art and Nature, written by the same Author.  
With certain other worthy Treatises of the like Argument.  
Vino vendibili non opus est hedera.  
LONDON. Printed for Richard olive 1597.   

The Preface.  
IN times past the Philosophers spoke afters divers and sundry manners throughout their writings, sith that as it were in a riddle and cloudy voice, they have left unto us a certaine most excellent and noble science, but altogether obscure, and without all hope utterly denied, and that not without good cause. Wherhfore I would advise thee, that above all other books, thou shouldest firmly fix thy mind upon these seven Chapters, containing in them the transmutation of metals, and often call to mind the beginning, middle, and end of the same, wherein thou shalt find such subtility, that thy mind shallbe fully contented therewith.   

The mirror of alchemy, composed by the famous friar, Roger Bachon, sometime fellow of Martin college, and Brasen-nose college in Oxenford.  

CHAP. I. Of the Definitions of alchemy.  
IN many ancient books there are found many definitions of this Art, the intentions whereof we must consider in this Chapter. For Hermes saith of this Science: alchemy is a Corporal Science simply composed of one and by one, naturally conjoining things more precious, by knowledge and effect, and converting them by a natural commixtion into a better kind. A certain other saith: alchemy is a Science, teaching how to transform any kind of metal into another: and that by a propermedicine, as it appeareth by many philosopher's books. Alchemy therefore is a science teaching how to make and compound a certain medicine, which is called Elixir, the which when it is cast upon metals or imperfect bodies, doth fully perfect them in the very projection.   

CHAP. II.  

Of the natural principles, and procreation of Minerals.  
SEcondly, I will perfectly declare the natural principles & procreations of Minerals: where first it is to be noted, that the natural principles in the mines, are argent-uive, and Sulphur. All metals and minerals, whereof there be sundry and divers kinds, are begotten of these two: but I must tell you, that nature always intendeth and striveth to the perfection of Gold: but many accidents coming between, change the metals, as it is evidently to be seen in divers of the philosopher's books. For according to the purity and impurity of the two aforesaid principles, argent-uive, and Sulphur, pure, and impure metals are engendered: to wit, Gold, silver, steel, lead, Copper, and Iron: of whose nature, that is to say, purity, and impurity, or unclean superfluity and defect, give ear to that which followeth.   

Of the nature of gold.  
GOld is a perfect body, engendered of argent-uive pure, fixed, clear, red, and of Sulphur clean, fixed, red, not burning, and it wanteth nothing.   

Of the nature of silver.  
Silver is a body, clean, pure, and almost perfect, begotten of argent-uive, pure, almost fixed, clear, and white, & of such a like Sulphur: It wanteth nothing, save a little fixation, colour, and weight.   

Of the nature of steel.  
Steel is a body clean, imperfect, engendered of argent-uive pure, fixed & not fixed clear, white outwardly, but red inwardly, and of the like Sulphur. It wanteth only decoction or digestion.   

Of the nature of lead.  
Lead is an unclean and imperfect body, engendered of argent-uive impure, not fixed, earthy, drossy, somewhat white outwardly, and red inwardly, and of such a Sulphur in part burning. It wanteth purity, fixation, colour, and firing.   

Of the nature of Copper.  
COpper is an unclean and imperfect body, engendered of argent-uive, impure, not fixed, earthy, burning, red not clear, and of the like Sulphur. It wanteth purity, fixation, and weight: and hath too much of an impure colour, and earthiness not burning.   

Of the nature of Iron.  
IRon is an unclean and imperfect body, engendered of argent-uive impure, too much fixed, earthy, burning, white and red not clear, and of the like Sulphur: It wanteth fusion, purity, and weight: It hath too much fixed unclean Sulphur, and burning earthiness. That which hath been spoken, every alchemist must diligently observe.    

CHAP. III. Out of what things the matter of Elixir must be more nearly extracted.  
THe generation of metals, as well perfect, as imperfect, is sufficiently declared by that which hath been already spoken. Now let us return to the imperfect matter that must be chosen and made perfect. Seeing that by the former Chapters we have been taught, that all metals are engendered of argent-uive and Sulphur, and how that their impurity and uncleanness doth corrupt, and that nothing may be mingled with metals which hath not been made or sprung from them, it remaineth clean enough, that no strange thing which hath not his original from these two, is able to perfect them, or to make a change and new transmutation of them: so that it is to be wondered at, that any wise man should set his mind upon living creatures, or vegetables which are far off, when there be minerals to be found nigh enough: neither may we in any wise think, that any of the Philosophers placed the Art in the said remote things, except it were by way of comparison: but of the aforesaid two, all metals are made, neither doth any thing cleave unto them, or is joined with them, nor yet changeth them, but that which is of them, and so of right we must take argent-uive and Sulphur for the matter of our stone: Neither doth argent-uive by itself alone, nor Sulphur by itself alone, beget any metal, but of the commixtion of them both, divers metals and minerals are diversly brought forth. Our matter therefore must be chosen of the commixtion of them both: but our final secret is most excellent, and most hidden, to wit, of what mineral thing that is more near than others, it should be made: and in making choice hereof, we must be very wary. I put the case then, that our matter were first of all drawn out of vegetables, (of which sort are herbs, trees, and whatsoever springeth out of the earth) here we must first make argent-uive & Sulphur, by a long decoction, from which things, and their operation we are excused: for nature herself offereth unto us argent-uive and Sulphur. And if we should draw it from living creatures (of which sort is man's blood, hair, urine, excrements, hens eggs, and what else proceed from living creatures) we must likewise out of them extract argent-uive and Sulphur by decoction, from which we are freed, as we were before. Or if we should choose it out of middle minerals (of which sort are all kinds of Magnesia, Marchasites, of Tutia, Coppres, Allums, Baurach, Salts, and marry other) we should likewise, as afore, extract argent-uive and Sulphur by decoction, from which as from the former, we are also excused. And if we should take one of the seven spirits by itself, as argent-uive, or Sulphur alone, or Argent vive and one of the two Sulphurs, or sulphur-uive, or Auripigment, or Citrine Arsenicum, or red alone, or the like: we should never effect it, because sith nature doth never perfect anything without equal commixtion of both, neither can we: from these therefore, as from the foresaid argent-uive and Sulphur in their nature we are excused. Finally, if we should choose them, we should mix everiething as it is, according to a due proportion, which no man knoweth, and afterward decoct it to coagulation, into a solid lump: and therefore we are excused from receiving both of them in their proper nature: to wit, argent-uive and Sulphur, seeing we know not their proportion, and that we may meet with bodies, wherein we shall find the said things proportioned, coagulated & gathered together, after a due manner. Keep this secret more secretly. Gold is a perfect masculine body, without any superfluity or diminution: and if it should perfect imperfect bodies mingled with it by melting only, it should be Elixir to red. Silver is also a body almost perfect, and feminine, which if it should almost perfect imperfect bodies by his common melting only, it should be Elixir to white, which it is not, nor cannot be, because they only are perfect. And if this perfection might be mixed with the imperfect, the imperfect should not be perfected with the perfect, but rather their perfections should be diminished by the imperfect, & become imperfect. But if they were more than perfect, either in a twofold, fourfold, hundredfold, or larger proportion, they might then well perfect the imperfect. And forasmuch as nature doth always work simply, the perfection which is in them is simple, inseparable, & incommiscible, neither may they by art be put in the stone, for serment to shorten the work, and so brought to their former state, because the most volatile doth overcome the most fixed. And for that gold is a perfect body, consisting of argent-uive, red and clear, & of such a Sulphur, therefore we choose it not for the matter of our stone to the red Elixir, because it is so simply perfect, without artificial mundification, & so strongly digested and sod with a natural heat, that with our artificial fire, we are scarcely able to work on gold or silver. And though nature doth perfect any thing, yet she cannot thoroughly mundify, or perfect and purify it, because she simply worketh on that which she hath. If therefore we should choose gold or silver for the matter of the stone, we should hard and scantly find fire working in them. And although we are not ignoranr of the fire, yet could we not come to the through mundification & perfection of it, by reason of his most firm knitting together, and natural composition: we are therefore excused for taking the first too red, or the second too white, seeing we may find out a thing or some body of as clean, or rather more clean Sulphur & argent-uive, on which nature hath wrought little or nothing at all, which with our artificial fire, & experience of our art, we are able to bring unto his due concoction, mundification, colour and fixation, continuing our ingenious labour upon it. There must therefore be such a matter chosen, wherein there is argent-uive, clean, pure, clear, white & red, not fully complete, but equally and proportionably commixed after a due manner with the like Sulphur, & congealed into a solid mass, that by our wisdom and discretion, and by our artificial fire, we may attain unto the uttermost cleanness of it, and the purity of the same, and bring it to that pass, that after the work ended, it might be a thousand thousand times more strong and perfect, than the simple bodies themselves, decoct by their natural heat. Be therefore wise: for it thou shalt be subtle and witty in my Chapters (wherein by manifest prose I have laid open the matter of the stone easy to be known) thou shalt taste of that delightful thing, wherein the whole intention of the Philosophers is placed.   

CHAP. four of the manner of working, and of moderating, and continuing the fire.  
I Hope ere this time thou hast already found out by the words already spoken (if thou be'st not most dull, ignorant, and foolish) the certain matter of the learned Philosophers blessed stone, whereon alchemy worketh, whilst we endeavour to perfect the imperfect, and that with things more than perfect. And for that nature hath delivered us the imperfect only with the perfect it is our part to make the matter (in the former Chapters declared unto us) more than perfect by our artificial labour. And if we know not the manner of working, what is the cause that we do not see how nature (which of long time hath perfected metals) doth continually work? Do we not see, that in the mines through the continual heat that is in the mountains there of, the grossness of water is so decocted & thickened, that in continuance of time it becometh argent-uive? And that of the fatness of the earth through the same heat and decoction, Sulphur is engendered? And that through the same heat without intermission continued in them, all metals are engendered of them according to their purity and impurity? and that nature doth by decoction alone perfect or make all metals, as well perfect as imperfect? O extreme madness! what, I pray you, constrains you to seek to perfect the foresaid things by strange melancholical and fantastical regiments? as one saith: woe to you that will overcome nature, and make metals more than perfect by a new e regiment, or work sprung from your own senseless brains. God hath ginen to nature a strait way, to wit, continual concoction, and you like fools despise it, or else know it not. Again, fire and Azot, are sufficient for thee. And in an other place, Heat perfecteth allthings. And elsewhere, seethe, seethe, seethe, and be not weary. And in an other place, let thy fire be gentle, & easy, which being always equal, may continue burning: and let it not increase, for if it do, thou shalt suffer great loss. And in an other place, Know thou that in one thing, to wit, the stone, byone way, to wit, decoction, and in one vessel the whole mastery is performed. And in an other place, patiently, and continually, and in another place, grind it seven times. And in an other place, It is ground with fire. And in an other place, this work is very like to the creation of man: for as the Infant in the beginning is nourished with light meats, but the bones being strengthened with stronger: so this mastery also, first it must have an easy fire, whereby we must always work in every essence of decoction. And though we always speak of a gentle fire, yet in truth, we think that in governing the work, the fire must always by little and little be increased and augmented unto the end.   

CHAP. v Of the quality of the vessel and Furnace.  
THe means and manner of working, we have already determined: nowewee are to speak of the vessel and Furnace, in what sort, and of what things they must be made. Whereas nature by a natural fire decocteth the metals in the mines, she denieth the like decoction to be made without a vessel fit for it. And if we purpose to imitate nature in concocting, wherefore do we reject her vessel? Let us first of all therefore, see in what place the generation of metals is made. It doth evidently appear in the places of Minerals, that in the bottom of the mountain there is heat continually alike, the nature whereof is always to ascend, and in the ascension it always drieth up, and coagulateth the thicker or grosser water hidden in the belly, or veins of the earth, or mountain, into argent-uive. And if the mineral fatness of the same place arising out of the earth, be gathered warm together in the veins of the earth, it runneth through the mountain, & becometh Sulphur. And as a man may see in the foresaid veins of that place, that Sulphur engendered of the fatness of the earth (as is before touched) meeteth with the argent-uive (as it is also written) in the veins of the earth, and begetteth the thickness of the mineral water. There, through the continual equal heat in the mountain, in long process of time diverse metals are engendered, according to the diversity of the place. And in these mineral places, you shall find a continual heat. For this cause we are of right to note, that the external mineral mountain is every where shut up within itself, and stony: for if the heat might issue out, there should never be engendered any metal. If therefore we intent to imitate nature, we must needs have such a furnace like unto the mountains, not in greatness, but in continual heat, so that the fire put in, when it ascendeth, may find no vent: but that the heat may beat upon the vessel being close shut, containing in it the matter of the stone: which vessel must be round, with a small neck, made of glass or some earth, representing the nature or close knitting together of glass: the mouth whereof must be signed or sealed with a covering of the same matter, or with lute. And as in the mines, that heat doth not immediately touch the matter of Sulphur and argent-uive, because the earth of the mountain commenth every where between: So this fire must not immediately touch the vessel, containing the matter of the foresaid things in it, but it must be put into another vessel, shut close in the like manner, that so the temperate heat may touch the matter above and beneath, and where ere it be, more aptly and fitly: whereupon Aristotle saith, in the light of lights, that Mercury is to be concocted in a threefold vessel, and that the vessel must be of most hard glass, or (which is better) of earth possessing the nature of glass.   

CHAP. vi Of the accident all and essential colours appearing in the work.  
THe matter of the stone thus ended, thou shalt know the certain manner of working, by what manner and regiment, the stone is often changed in dccoction into diverse colours. Whereupon one saith, So many colours, so many names. According to the diverse colours appearing in the work, the names likewise were varied by the Philosophers: whereon, in the first operation of our stone, it is called putrefaction, and our stone is made black: whereof one saith, When thou findest it black, know that in that blackness whiteness is hidden, and thou must extract the same from his most subtle blackness. But after putrefaction it waxeth red, not with a true redness, of which one saith: It is often red, and often of a citrine colour, it often melteth, and is often coagulated, before true whiteness. And it dissolveth itself, it coagulateth itself, it putrefieth itself, it coloureth itself, it mortifieth itself, it quickeneth itself, it maketh itself black, it maketh itself white, it maketh itself red. It is also green: whereon another saith, Concoct it, till it appear green unto thee, and that is the soul. And another, Know, that in that green his soul beareth dominion. There appears also before whiteness the peacocks colour, whereon one saith thus. Know thou that all the colours in the world, or that may be imagined, appear before whiteness, and afterward true whiteness followeth. Whereof one saith: When it hath been decocted pure and clean, that it shineth like the eyes of fishes, then are we to expect his utility, and by that time the stone is congealed round. And another saith: When thou shalt find whiteness a top in the glass, be assured that in that whiteness, redness is hidden: and this thou must extract: but concoct it while it become all red: for between true whiteness and true redness, there is a certain ash-colour: of which it is said. After whiteness, thou canst not err, for increasing the fire, thou shalt come to an ash-colour: of which another saith: do not set light by the ashes, for God shall give it thee molten: and then at the last the King is invested with a red crown by the will of God.   

CHAP. VII. How to make projection of the medicine upon any imperfect book.  
I have largely accomplished my promise of that great mastery, for making the most excellent Elixir, red and white. For conclusion, we are to treat of the manner of projection, which is the accomplishment of the work, the desired & expected joy. The red Elixir doth turn into a citrine colour infinitely, and changeth all metals into pure gold. And the white Elixir doth infinitely whiten, and bringeth every metal to perfect whiteness. But we know that one metal is farther off from perfection then another, & one more near than another. And although every metal may by Elixir be reduced to perfection, nevertheless the nearest are more easily, speedily, and perfectly reduced, than those which are far distant. And when we meet with a metal that is near to perfection, we are there by excused from many that are far off. And as for the metals which of them be near, and which far off, which of them I say be nearest to perfection, if thou be wise and discreet, thou shalt find to be plainly and truly set out in my Chapters. And without doubt, he that is so quick sighted in this my mirror, that by his own industry he can find out the true matter, he doth full well know upon what body the medicine is to be projected to bring it to perfection. For the forerunners of this Art, who have found it out by their philosophy, do point out with their finger the direct & plain way, when they say: Nature, containeth nature: Nature overcometh nature: & Nature meeting with her nature, exceedingly rejoiceth, and is changed into other natures. And in another place, every like rejoiceth in his like: for likeness is said to be the cause of friendship, whereof many Philosophers have left a notable secret, Know thou that the soul doth quickly enter into his body, which may by no means be joined to another body. And in another place. The soul doth quickly enter into his own body, which if thou goest about to join with another body, thou shalt lose thy labour: for the nearness itself is more clear. And because corporeal things in this regiment are made incorporeal, & contrariwise things incorporeal corporeal, and in the shutting up of the work, the whole body is made a spiritual fixed thing: and because also that spiritual Elixir evidently, whether white or red, is so greatly prepared and decocted beyond his nature, it is no marnaile that it cannot be mixed with a body, on which it is projected, being only melted. It is also a hard matter to project it on a thousand thousand and more, and incontinently to penetrate and transmute them. I will therefore now deliver unto you a great and hidden secret. One part is to be mixed with a thousand of the next body, & let all this be surely put into a fit vessel, and set it in a surnace of fixation, first with a lent fire, and afterwards increasing the fire for three days, till they be inseparably joined together, and this is a work of three days: then again and finally, every part hereof by itself, must be projected upon another thousand parts of any near body: and this is a work of one day, or one hour, or a moment, for which our wonderful God is eternally to be praised.   
Here endeth the Mirror of alchemy, composed by the most learned Philosopher, Roger Bacon.   

The Smaragdine Table of Hermes, Trismegistus of alchemy.  
THe words of the secrets of Hermes, which were written in a Smaragdine Table, and found between his hands in an obscure vault, wherein his body lay buried. It is true without leasing, certain and most true. That which is beneath is like that which is above: & that which is above, is like that which is beneath, to work the miracles of one thing. And as all things have proceeded from one, by the meditation of one, so all things have sprung from this onething by adaptation. His father is the sun, his mother is the moon, the wind bore it in her belly. The earth is his nurse. The father ofallthe telesme of this world is here. His force and power is perfect, if it be turned into earth. Thou shalt separate the earth from the fire, the thin from the thick, and that gently with great discretion. It ascendeth from the Earth into heaven: and and again it descendeth into the earth, and receiveth the power of the superiors and inferiors: so shalt thou have the glory of the whole world. All obscurity therefore shall fly away from thee. This is the mighty power of all power, for it shall overcome every subtle thing, and pierce through every solid thing. So was the world created. Here shall be marvelous adatpations, whereof this is the mean. Therefore am I called Hermes Trismegistus, or the thrice great Interpreter: having three parts of the Philosophy of the whole world. That which I have spoken of the operation of the sun, is finished.  
Here endeth the Table of Hermes.   

A brief commentary of Hortulanus the Philosopher, upon the Smaragdine Table of Hermes of alchemy.  

The prayer of Hortulanus.  
laud, honour, power and glory, be given to thee, O almighty Lord God, with thy beloved son, our Lord Jesus Christ, and the holy Ghost, the comforter. O holy Trinity, that art the only one God, perfect man, I give thee thanks that having the knowledge of the transitory things of this world (lest I should be provoked with the pleasures thereof) of thy abundant mercy thou hast taken me from it. But for somuch as I have known many deceived in this art, that have not gone the right way, let it please thee, O Lord my God, that by the knowledge which thou hast given me, I may bring my dear friends from error, that when they shall perceive the truth, they may praise thy holy and glorious name, which is blessed for ever.  
Amen.   

The Preface.  
I Hortulanus, so called for the Gardens bordering upon the sea coast, wrapped in a Jacobin skin, unworthy to be called a Disciple of philosophy, moved with the love of my well-beloved, do intend to make a true declaration of the words of Hermes, the Father of Philosophers, whose words, though that they be dark and obscure, yet have I truly expounded the whole operation and practice of the work: for the obscurity of the Philosophers in their speeches, doth nothing prevail, where the doctrine of the holy spirit worketh.   

CHAP. I. That the Art of alchemy is true and certain.  
THe Philosopher saith. It is true, to wit, that the art of alchemy is given unto us. Without leasing. This he saith in detestation of them that affirm this Art to be lying, that is, false. It is certain, that is proved. For whatsoever is proved, is most certain, And most true. For most true gold is engendered by Art: and he saith most true, in the superlative degree, because the gold engendered by this Art, excelleth all natural gold in all proprieties, both medicinal and others.   

CHAP. II. That the Stone must be divided into two parts.  
Consequently, he toucheth the operation of the stone, saying: That which is beneath, is as that which is above. And this he saith, because the stone is divided into two principal parts by Art: Into the superior part, that ascendeth up, and into the inferior part, which remaineth beneath fix and clear: and yet these two parts agree in virtue: and therefore he sayeth, That which is above, is like that which is beneath. And this division is necessary, To perpetrate the miracles of one thing, to wit, of the Stone: because the inferior part is the Earth, which is called the Nurse, and Ferment: and the superior part is the soul, which quickeneth the whole Stone, and raiseth it up. Wherefore separation made, and conjunction celebrated, many miracles are effected in the secret work of nature.   

CHAP. III. That the Stone hath in it the four Elements.  
ANd as all things have proceeded from one, by the meditation of one. here giveth he an example, saying: as all things came from one, to wit, a confused Globe, or mass, by meditation, that is the cogitation and creation of one, that is the omnipotent God: So all things have sprung, that is, come out from this one thing that is, one confused lump, by Adaptation, that is by the sole commandment of God, and miracle. So our Stone is borne, and come out of one confused mass, containing in it the four Elements, which is created of God, and by his sole miracle our stone is borne.   

CHAP. four That the Stone hath Father and Mother, to wit, the Sunue and moon.  
ANd as we see, that one living creature begetteth more living creatures like unto itself: so artificially gold engendereth gold, by virtue of multiplication of the foresaid stone. It followeth therefore, the sun is his father, that is, Philosophers Gold. And as in every natural generation, there must be a fit and convenient receptacle, with a certain consonancy of similitude to the father: so likewise in this artificial generation, it is requisite that the sun have a fit and consonant receptacle for his seed and tincture: and this is philosopher's silver. And therefore it follows, the moon is his mother.   

CHAP. v That the conjunction of the parts of the stone is called Conception.  
THe which two, when they have mutuallic entertained each other in the conjunction of the Stone, the Stone conceiveth in the belly of the wind: and this is it which afterward he sayeth: The wind carried it in his belly. It is plain, that the wind is the air, and the air is the life, and the life is the soul. And I have already spoken of the soul, that it quickeneth the whole stone. And so it behoveth, that the wind should carry and recarry the whole stone, and bring forth the mastery: and then it followeth, that it must receive nourishment of his nurse, that is the earth: and therefore the Philosopher saith, The earth is his Nurse: because that as the infant without receiving food from his nurse, should never come to years: so likewise our stone without the firmentation of his earth, should never be brought to effect: which said firmament, is called nourishment. For so it is begotten of one Father, with the conjunction of the Mother. Things, that is, sons like to the Father, if they want long decoction, shallbe like to the Mother in whiteness, and retain the father's weight.   

CHAP. vi That the Stone is perfect, if the soul be sixth in the body.  
IT followeth afterward: The father of all the Telesme of the whole world is here: that is, in the work of the stone is a final way. And note, that the Philosopher calleth the work, the Father of all the Telesme: that is, of all secret, or of all treasure Of the whole world: that is, of every stone found in the world, is here. As if he should say, Behold I show it thee. Afterward the Philosopher saith, Will't thou that I teach thee to know when the virtue of the Stone is perfect and complete? to wit, when it is converted into his earth: and therefore he saith, His power is entire, that is, complete and perfect, if it be turned into earth: that is, if the soul of the stone (whereof we have made mention before: which soul may be called the wind or air, wherein consisteth the whole life and virtue of the stone) be converted into the earth, to wit of the stone, and fixed: so that the whole substance of the Stone be so with his nurse, to wit earth, that the whole Stone be turned into ferment. As in making of bread a little leaven nourisheth and sermenteth a great deal of Paste: so will the Philosopher that our stone be so fermented, that it may be ferment to the multiplication of the stone.   

CHAP. VII. Of the mundification and cleansing of the stone.  
COnsequently, he teacheth how the Stone ought to be multiplied: but first ne setteth down the mundification of the stone, and the separation of the parts: saying, Thou shalt separate the earth from the fire, the thin from the thick, and that gently with great discretion. Gently, that is by little, and little, not violently, but wisely, to wit, in philosophical dung. Thou shalt separate, that is, dissolve: for dissolution is the separation of parts. The earth from the fire, the thin from the thick: that is, the lees and dregs, from the fire, the air, the water, and the whole substance of the Stone, so that the Stone may remain most pure without all filth.   

CHAP. VIII. That the unfixed part of the Stone should exceed the fixed, and list it up.  
THe Stone thus prepared, is made fit for multiplication. And now he setteth down his multiplication ct easy liquefaction, with a virtue to pierce as well into hard bodies, as soft, saying: It ascendeth from the earth into heaven, and again it descendeth into the earth. Here we must diligently note, that although our stone be divided in the first operation into four parts, which are the four Elements: notwithstanding, as we have already said, there are two principal parts of it. One which ascendeth upward, and is called unfixed, and an other which remaineth below fixed, which is called earth, or firmament, which nourisheth and firmenteth the whole stone, as we have already said. But of the unfixed part we must have a great quantity, and give it to the stone (which is made most clean without all filth) so often by mastery that the whole stone be carried upward, sublimating & subtiliating. And this is it which the Philosopher saith: It ascendeth from the earth into the beaven.   

CHAP. IX. How the volatile Stone may again be fixed.  
AFter all these things, this stone thus exalted, must be incerated with the oil that was extracted from it in the first operation, being called the water of the stone: and so often boil it by sublimation, till by virtue of the firmentation of the earth exalted with it, the whole stone do again descend from heaven into the earth, and remain fixed and flowing. And this is it which the Philosopher saith: It descendeth again into the earth, and so receiveth the virtue of the superiors by sublimation, and of the inferiors, by descension: that is, that which is corporal, is made spiritual by sublimation, and that which is spiritual, is made corporal by descension.   

CHAP X. Of the fruit of the Art, and efficacy of the Stone.  
SO shalt thou have the glory of the whole world. That is, this stone thus compounded, thou shalt possess the glory of this world. Therefore all obscurity shall fly from thee: that is, all want and sickness, because the stone thus made, cureth every disease. Here is the mighty power of all power. For there is no comparison of other powers of this world, to the power of the stone. For it shall overcome every subtle thing, and shall pierce through every solid thing. It shall overcome, that is, by overcoming, it shall convert quick Mercury, that is subtle, congealing it: and it shall pierce through other hard, solid, and compact bodies.   

CHAP. XI. That this work imitateth the Creation of the world.  
HE giveth us also an example of the composition of his Stone, saying, So was the world created. That is, like as the world was created, so is our stone composed. For in the beginning, the whole world and all that is therein, was a confused mass or Chaos (as is above said) but afterward by the workmanship of the sovereign Creator, this mass was divided into the sour elements, wonderfully separated and rectified, through which separation, divers things were created: so likewise may divers things be made by ordering our work, through the separation of the divers elements from divers bodies. Here shall be wonderful adaptations that is, Is thou shalt separate the elements, there shall be admirable compositions, fit for our work in the composition of our Stone, by the elements rectified: V Vherof, to wit, of which wonderful things fit for this: the means, to wit, to proceed by, ishere.   

CHAP. XII. An enigmatical insinuation what the matter of the Stone should be.  
THerefore am I called Hermes Trismegistus. Now that he hath declared the composition of the Stone, he teacheth us after a secret manner, whereof the Stone is made: first naming himself, to the end that his scholars (who should hereafter attain to this science) might have his name in continual remembrance: and then he toncheth the matter saying: Having three parts of the philosophy of the whole world: because that whatsoever is in the world, having matter & form, is compounded of the four Elements: hence is it, that there are so infinite parts of the world, all which he divideth into three principal parts, mineral, Vegetable, & animal: of which jointly, or severally, he had the true knowledge in the work of the sun: for which cause he faith, Having three parts of the Philosophic of the whole world, which parts are contained in one Stone, to wit, Philosophers Mercury.   

CHAP. XIII. Why the Stone is said to be perfect.  
FOr this cause is the Stone said to be perfect, because it hath in it the nature of Minerals, Vegetables, and Animals: for the stone is three, and one having four nátures, to wit, the sour elements, & three colours, black, white, and red. It is also called a grain of corn, which if it die not, remaineth without fruit: but if it do die (as is above said) when it is joined in conjunction, it bringeth forth much fruit, the afore named operations being accomplished. Thus courteous reader, if thou know the operation of the Stone, I have told thee the truth: but if thou art ignorant thereof, I have said nothing. That which I have spoken of the operation of the sun is finished: that is, that which hath been spoken of the operation of the stone, of the three colours, and four natures, existing and being in one only thing, namely in the Philosophers Mercury, is fulfilled.   
Thus endeth the commentary of Hortulanus, upon the Smaragdine table of Hermes, the father of Philosophers.   

The book of the Secrets of alchemy, composed by Galid the son of Jazich, translated out of Hebrew into Arabic, and out of Arabic into Latin, and out of Latin into English.  

The Preface of the difficulty of the Art.  
thanks be given to God the Creator of all things, who hath conducted us, beautified us, instructed us, and given us knowledge and understanding: Except the Lord should keep and guide us, we should be like vagabonds, without guide or teacher: yea, we should know nothing in the world, unless he taught us: that is, the beginning, and knowledge itself of all things, by his power and goodness over his people. He directeth and instructeth whom he will, and with mercy reduceth into the way of justice: for he hath sent his messengers into the dark places, and made plain the ways, and with his mercy replenished such as love him. Know brother, that this our mastery and honourable office of the secret Stone, is a secret of the secrets of God, which he hath concealed from his people, neither would he reveal it to any, save to those, who like sons have faithfully deserved it, knowing both his goodness and greatness: for to him that desireth a secret of God, this secret mastery is more necessary than any other. And those wise men who have attained to the knowledge hereof, have concealed part thereof, and part thereof they have revealed: for so have I found my wise predecessors agreeing in this point in their worthy books, whereby thou shalt know that my disciple Musa, (more honourable in my eyes then all other) hath diligently studied their books, & laboured much in the work of the mastery, wherein he hath been greatly troubled, & much perplexed, not knowing the natures of things belonging to this work: the explanation whereof, and direction wherein, he hath humbly begged at my hands: yet I would afford him no answer therein, nor determine it, but commanded him to read over the philosopher's books, & therein to seek that which he craved of me, & he going his way, read above a hundredth books, as he found them even the true and secret books of noble Philosophers: but in them he could not find that which he desired: so he remained astonished, & almost distracted, though by the space of a year he continually sought it. If therefore my scholar Musa (that hath deserved to be accounted among the Philosophers) have been so doubtful in the composition hereof, and that this hath happened unto him: what shall the ignorant and unlearned do, that understandeth not the nature of things, nor is acquainted with their complexions? But when I beheld this in my choicest and dearest disciple, moved with pity and compassion toward him, or rather by the will and appointment of God, I made this book at the hour of my death, wherein I have pretermitted many things, that my predecessors have made mention of in their books: and again, I have touched some things which they concealed, & would by no means open & discover: yea, I have expounded and laid open certain things, that they have hidden under dark & figurative speeches. And this my book I have called the Secrets of alchemy: in which I have spoken of whatsoever is necessary, to him that is studious of this Art or mastery, in a language befitting his sense & understanding. And I have named four masteries far greater and better, than other Philosophers have done: of which number is Elixir, one Mineral, the other animal: but the other two are minerals, and not the one Elixir: whose office is to wash that, which they call the bodies: and another is to make gold of azotvive, whose composition or generation, is according to the generationor order of generation in the mines, being in the heart and bowels of the earth. And these four masteries or works, the Philosophers have declared in their books of the composition of this mastery: but they want much: neither would they show the operation of it in their books: and though by chance he found it out, yet could he not understand it: so that he found out nothing that was more troublesome to him. I will therefore in this my book declare it, together with the manner how to make it: but let him that will read it, first learn Geometry, and her measures, that so he may rightly frame his furnaces, not passing a mean, either by excess or defect: and withal, he must know the quantity of his fire, and the form of the vessel fit for his work. Moreover, let him consider what is the groundwork and beginning of the mastery, being to it, as the matrice is to living creatures, which are fashioned in the womb, and therein receive their creation & nourishment: for if the thing of this mastery find not that which is convenient for it, the work is marred, and the workmen shall not find that which they look for, neither shall the thing itself be brought to the effect of generation: for where one cannot meet with the cause of generation, or the root, and heat itself, it will fall out, that the labour shall be lost, and the work nought worth. The like mischief will happen in respect of weight, which if it be not aright in the compound, the parts of the same nature, passing their bounds by augmentation, or diminution, the property of the compound is destroyed, & the effect thereof void and without fruit, whereof I will give you an example. Do not you see that in soap (with which clothes are washed clean and made white) there is this property if it be rightly made, by reason of equality, & one proportion, which participate in length and breadth? Whereupon through this participation they agree, and then it appeareth, because it was truly made, and so the virtue which before lay hid, is now made known, which they call a property, being the virtue of washing engendered in the compound: but when the gravity of the compound passeth his bounds, either by addition or diminution, the virtue itself breaketh the limits of equality, & becometh contrary, according to the distemperance of the compound. And this thou must understand to happen in the composition of our mastery.   

CHAP I. Of the four Masteries, or principal works of the Art, to wit, solution, congelation, albification, and rubification.  
NOw begin I to speak of the great work which they call alchemy, wherein I will confirm my words, without concealing aught, or keeping back any thing, save that which is not convenient to be uttered or named. We say then that the great work containeth in it four masteries (as the Philosophers before us have affirmed) that is to say, to dissolve, to congeal, to make white and red. And these four quantities are partakers, whereof two of them are partakers between themselves, and so likewise are the other two. And either of these double quantities hath another quantity partaker, which is a greater quantity partaker after these two. I understand by these quantities, the quantity of the natures, and weight of the medicines which are orderly dissolved and congealed, wherein neither addition nor diminution have any place. But these two, to wit, solution and congelation, shallbe in one operation, and shall make but one work, and that before composition: but after composition, their works shall be divers. And this solution and congelation which we have spoken of, are the solution of the body, and the congelation of the spirit, and they are two, yet have but one operation. For the spirits are not congealed, except the bodies beedissolued, is likewise the bodies is not dissolved, unless the spirit be congealed: & when the soul & the body are joined together, either of them worketh in his companion made like unto him: as for example, when water is put to earth, it striveth to dissolve the earth by the moisture, virtue and property which it hath, making it more subtle than it was before, and bringing it to be like itself: for the water was more subtle than the earth: and thus doth the soul work in the body, and after the same manner is the water thickened with the earth, and becometh like unto the earth in thickness, for the earth is more thick than the water. And thou must know that between the solution of the body, and congelation of the spirit, there is no distance of time or diverse work, as though one should be without the other, as there is no difference of time in the conjunction of the earth, and water, that one might be known & discerned from the other in their operations: but they have both one instant, and one fact, and one and the same work containeth them both at once before composition: I say before composition, lest he that shall read this book, and hear the names of resolution and congelation, should suppose it to be the composition which the Philosophers entreat of, for so he should foully err in his work and judgement: because composition in this work or mastery, is a conjunction or marriage of the congealed spirit, with the dissolved body, and this conjunction or passion is upon the fire. For heat is his nourishment, and the soul forsaketh not the body, neither is it otherwise knit unto it, then by the alteration of both from their own virtue and properties, and after the conversion of their natures: and this is the solution and congelation, which the Philosophers first spoke of: which nevertheless they have hidden in their subtle discourses with dark & obscure words, that so they might alienate and estrange the mind of the reader from the true understanding thereof: where of thou Mayst take this for an example. Anoint the leaf with poison, and ye shall approve there by the beginning of the work and mastery of the same. And again, labour the strong bodies with one solution, till either of them be turned to his subtility. So likewise in these following, except ye convert the bodies into such subtility that they may be impalbable, ye shall not find that ye look for: and if you have not ground them, return back to work till they be ground, and made subtle: which if you do, you shall have your wish. And many other such sayings have they of the same matter. The which none that ever proved this Art could understand, till he hath had a plain demonstration thereof, the former doubt being removed. And in like manner have they spoken of that composition, which is after solution & congelation. And afterward they have said, that Composition is not perfect without marriage, and putrefaction: yet again they teach solution, congelation, division, marriage, putrefaction, and composition, because composition is the beginning, and very life of the thing. For unless there were composition, the thing should never be brought to pass. Division is a separation of the parts of the compound, & so separation hath been his conjunction. I tell you again, that the spirit will not dwell with the body, nor be in it, nor by any means abide with it until the body be made subtle & thin as the spirit is. But when it is attenuate and subtle, and hath cast off his thickness, & put on thinness, hath forsaken his grossness & corpority, & is become spiritual, then shall he be mingled with the subtle spirits, & imbibed in them, so that both shall become one and the same, & they shall not be severed, like as water put to water cannot be divided. Suppose that of two like quantities, that are in solution and congelation, the larger is the soul, the lesser is the body: add afterward to the quantity which is the soul, that quantity which is in the body, & it shall participate with the first quantity in virtue only: then work them as we have wrought them, and so thou shalt obtain thy desire, and Euclid his line shall be verified unto thee. afterward take his quantity, and know his weight, and give him as much moisture as he will drink, the weight of which moisture we have not here determined. Then again work them with an operation unlike the former, first imbibing and subliming it, and this operation is that which they call Albification, and they name it Yarit, that is, silver, and and white lead. And when thou hast made this compound white, add to him so much of the Spirit, as maketh half of the whole, and set it to working, till it wax red, and then it shall be of the colour Alsulfir, which is very red, and the Philosophers have likened it to gold, the effect hereof, leadeth thee to that which Aristotle said to his Disciple Arda: we call the clay when it is white, Yarit, that is silver: and when it is red, we name it Temeynch, that is gold. Whiteness is that which tincteth Copper, and maketh it Yarit, and that is redness, which tincteth Yarit, that is silver, & maketh it Temeynch, that is Gold. He therefore that is able to dissolve these bodies, to subtiliate them, to make them white and red, and (as I have said) to compound them by imbibing, and convert them to the same, shall without all doubt attain the mastery, and perform the work whereof I have spoken unto thee.   

CHAP. II. Of the things and instruments necessary and fit for this work.  
IT behoveth thee to know the vessels in this mastery, to wit Aludela, which the Philosophers have called churchyards, or Cribbles: because in them the parts are divided, and cleansed, and in them is the matter of the mastery made complete, perfect, and depured. And every one of these must have a Furnace fit for it, and let either of them have a similitude and figure agreeable to the work. Mezleme, and many other Philosophers, have named all these things in their books, teaching the manner and form there of. And thou must know, that herein the Philosophers agree together in their writings, concealing it by signs, and making many books thereof, & instruments which are necessary in these four foresaid things. As for the instruments, they are two in number. One is a Cucurbit, with his alembic: the other is Aludel, that is well made. There are also four things necessary to these: that is to say, Bodies, souls, spirits, and Waters: of these four doth the mastery, and mineral work consist. These are made plain in the philosopher's books, I have therefore omitted them in mine, and only touched those things, which they passed over with silence: which he shall easily discern, that is but of indifferent judgement. And this book I have not made for the ignorant and unlearned, but for the wise and prudent.   

CHAP. III. Of the nature of things appertaining to this work.  
KNow thou, that the Philosophers have given them diverse names: for some have called them mines, some Animal, some herbal, and some by the name of Natures, that is natural: some other have called them by certain other names at their pleasures, as seemed good unto them. Thou must also know, that their Medicines are near to Natures, according as the Philosophers have said in their books, that Nature cometh nigh to nature, and Nature is like to nature, and Nature is joined to nature, and Nature is drowned in nature, and Nature maketh nature white, & Nature doth make nature red, and generation is retained with generation, & generation conquereth with generation.   

CHAP. four Of Decoction, and the effect thereof.  
KNow thou that the Philosophers have named Decoction in their books, saying, that they make Decoction in things: and that is it that engendereth them, and changeth them from their substances and colours, into other substances and colours. If thou transgress not, I tell thee in this book, thou shalt proceed rightly. Consider brother, the seed of the earth, whereon men live, how the heat of the sun worketh in it, till it be ripe, when men and other creatures seed upon it, and that afterward Nature worketh on it by her heat within man, converting it into his flesh and blood. For like hereto is our operation of the mastery: the seed whereof (as the learned have said) is such, that his perfection and proceeding consisteth in the fire, which is the cause of his life and death, without somewhat coming between, and his spirituality, which are not mingled but with the fire. Thus have I told thee the truth, as I have seen and done it.   

CHAP. v Of Subtiliation, Solution, Coagulation, and commistion of the Stone, and of their cause and end.  
KNow, that except thou subtiliate the body till all become water, it will not rust and putrefy, and then it cannot congeal the fitting souls, when the fire toucheth them: for the fire is that which congealeth them by the aid thereof unto them. And in like manner have the Philosophers commanded to dissolve the bodies, to the end the heat might enter into their bowels. Again we return to dissolve those bodies, & congeal them after their solution, with that thing which cometh nigh to it, until we join all those things which have been mingled together, by an apt and fit commixtion, which is a temperate quantity. Whereupon we join fire and water, earth and air together: when the thick hath been mingled with the thin, & the thinner with the thick, the one abideth with the other, and their natures are changed and made like, whereas before they were simple, because that part which is generative, bestoweth his virtue upon the subtle, and that is the air: for it cleaveth unto his like, and is a part of the generation from whence it receiveth power to move and ascend upward. Cold hath power over the thick, because it hath lost his heat, and the water is gone out of it, and the thing appeared upon it. And the moisture departed by ascending, & the subtle part of the air, and mingled it self with it for it is like unto it, and of the same nature. And when the thick body hath lost his heat and moisture, and that cold and dryness hath power over him, and that their parts have mingled themselves, and be divided, and that there is no moisture to join the parts divided, the parts withdraw themselves. And afterwards the part which is contrary to cold, by reason that it hath continued, & sent his heat and decoction, to the parts of the earth, having power over them, and exercising such dominion over the cold, that where before it was in the thick body, it now lurketh and lieth hid, his part of generation is changed, becoming subtle and hot, and striving to dry up by his heat. But afterward the subtle part (that causeth natures to ascend) when it hath lost his accidental heat, & waxeth cold, than the natures are changed, and become thick, and descend to the centre, where the earthly natures are joined together, which were subtiliate and converted in their generation, and imbibed in them: and so the moisture coupleth together the parts divided: but the earth endeavoureth to dry up that moisture, compassing it about, and hindering it from going out: by means whereof, that which before lay hid, doth now appear: neither can the moisture be separated, but is retained by the dryness. And in like manner we see, that whosoever is in the world, is retained by or with his contrary, as heat with cold, and dryness with moisture. Thus when each of them hath besieged his Companion, the thin is mingled with the thick, and those things are made one substance: to wit, their soul hot and moist, and their body cold and dry: than it laboureth to dissolve and subtiliate by his heat and moisture, which is his soul, and striveth to enclose and retain with his body that is cold and dry. And in this manner, is his office changed and altered from one thing to another. Thus have I told thee the truth, which I have both seen & done, giving thee in charge to convert natures from their subtility and substances, with heat and moisture, into their substances and colours. Now if thou wouldst proceed aright in this mastery, to obtain thy desire, pass not the bounds that I have set thee in this book.   

CHAP. vi The manner how to fix the Spirit.  
Know also, that when the body is mingled with moisture, and that the heat of the fire meeteth therewith, the moisture is converted on the body, and dissolveth it, and then the spirit cannot issue forth, because it is imbibed with the fire. The Spirits are fugitive, so long as the bodies are mingled with them, and strive to resist the fire & his flame: and yet these parts can hardly agree without a good operation and continual labour: for the nature of the soul is to ascend upward, whereas the centre of the soul is. And who is he that is able to join two or divers things together, where their centres are divers: unless it be after the conversion of their natures, and change of the substance and thing, from his nature, which is difficult to find out? Whosoever therefore can convert the soul into the body, the body into the soul, and therewith mingle the subtle spirits, shall be able to tinct any body.   

CHAP. VII. Of the Decoction, Contrition, and washing of the stone.  
THou art moreover to understand, that Decoction, contrition, cribation, mundification, and ablution, with sweet waters is very necessary to this secret and mastery: so that he who will bestow any pains herein, must cleanse it very well, and wash the blackness from it, and darkness that appeareth in his operation, and subtiliate the body as much as he can, and afterward mingletherwith the souls dissolved, and spirits cleansed, so long as he think good.   

CHAP. VIII. Of the quantity of the Fire, and of the commodity and discommodity of it.  
furthermore, thou must be acquainted with the quantity of the fire, for the benefit and loss of this thing, proceedeth from the benefit of the fire. Whereupon Plato said in his book: The fire yieldeth profit to that which is perfect, but domoge and corruption to that which is corrupt: so that when his quantity shall be meet & convenient, it shall prosper, but if it shall exceed measure in things, it shall without measure corrupt both: to wit, the perfect and corrupt: and for this cause it was requisite that the learned should pour their medicines upon Elixir, to hinder and remove from them the burning of the fire, & his heat. Hermes also said to his father. I am afraid Father of the enemy in my house: to whom he made answer, Son take the dog Corascene, & the bitch of Armenia, put them together, and they shall bring a dog of the colour of heaven, and dip him once in the sea water: for he shall keep thy friend, and defend thee from thy enemy, and shall help thee wheresoever thou become, always abiding with thee, both in this world, and in the world to come. Now Hermes meant by the dog & bitch, such things as preserve bodies from the scorching he ate of the fire. And these things are waters of Calces and Salts, the composition whereof, is to be found in the philosopher's books, that have written of this mastery, among whom, some have named them Sea-waters, and birds milk, and such like.   

CHAP IX. Of the Separation of the Elements of the Stone.  
THou must afterward bother, take this precious Stone, which the Philosophers have named, magnified, hidden & concealed, & put it in a Cucurbit with his alembic, & divide his natures: that is, the four elements, the Earth, the Water, the air, and the Fire. These are the body and soul, the spirit and tincture. When thou hast divided the water from the earth, and the air from the fire, keep both of them by themselves, and take that which descendeth to the bottom of the glass, being the lees, and wash it with a warm fire, till his blackness be gone, and his thickness departed: then make him very white, causing the superfluous moisture to fly away, for than he shall be changed and become a white calx, wherein there is no cloudy darkness, nor uncleanness, and contrariety. Afterward return back to the first natures, which ascended from it, and purify them likewise from uncleanness, blackness, and contrariety: and reiterate these works upon them so often, until they be subtiliate, purified, and made thin: which when thou hast done, thou shalt acknowledge that God hath been gracious unto thee. Know brother, that this work is one stone, into which Gatib may not enter, that is to say, any strange thing. The learned work with this, and from hence proceedeth a medicine that giveth perfection. There must nothing be mingled herewith, either in part or whole. This Stone is to be found at all times, in every place, and about every man, the search whereof is not troublesome to him that seeketh it, wheresoever he be. This Stone is vile, black, and stinking: It costeth nothing: it must be taken alone: it is somewhat heavy, and it is called the original of the world, because it riseth up like things that bud forth. This is his revelation and appearance to him thut maketh inquiry after it.   

CHAP. X. Of the nature of the Stone, and his birth.  
TAke it therefore and work it as the Philosopher hath told you in his book, when he named it after this manner. Take the Stone, no Stone, or that is not a Stone, neither is of the nature of a Stone. It is a Stone whose my is in the top of the mountains: and here by mountains, the Philosopher understandeth living creatures, whereupon he said. Son, go to the mountains of India, and to his caves, & pull out thence precious stones which will melt in the water when they are put into it. And this water is that which is taken from other mountains and hollow places. They are stones son, and they are not stones, but we call them so for a Similitude which they have to stones. And thou must know, that the roots of their mines are in the air, and their tops in the earth, and it will easily be heard when they are plucked out of their places, for there will be a great noise. Go with them my son, for they will quickly vanish away.   

CHAP. XI. Of the commistion of the Elements that were separated.  
BEgin composition, which is the circuit of the whole work, for there shall be no composition without marriage and putrefaction. The Marriage is to mingle the thin with the thick, and Putrefaction, is to roast, grind, and water, so long till all be mingled together and become one, so that there should be no diversity in them, nor separation from water mingled with water. Then shall the thick labour to retain the thin: then shall the soul strive with the fire, and endeavour to bear it: then shall the spirit labour to be drowned in the bodies, and poured forth into them. And this must needs be, because the body dissolved, when it is commixed with the soul, it is likewise commixed with every part thereof: & other things enter into other things, according to their similitude and likeness, and are changed into one and the same thing. And for this cause the soul must partake with the commodity, durableness, and permanency, which the body received in his commixtion. The like also must befall the spirit in this state or permanency os the soul and boby: for when the Spirit shall be commixed with the soul by laborious operation, and all his parts with all the parts of the other two, to wit, the soul and body, then shall the spirit and the other two, be converted into one indivisible thing, according to their entire substance, whose natures have been preserved, and their parts have agreed and come together: whereby it hath come to pass, that when this compound hath met with a body dissolved, and that heat hath got hold of it, and that the moisture which was in it appeareth, and is melted in the dissolved body, and hath passed into it, and mixed itself with that which was of the nature of moisture, it is inflamed, and the fire defendeth itself with it. Then when the fire would been flamed with it, it will not suffer the fire to take hold of it, that is to say: to cleave unto it with the Spirit mingled with his water. The fire will not abide by it until it be pure. And in like manner doth the water naturally fly from the fire, whereof when the fire hath taken hold, it doth forth with by little and little evaporate. And thus hath the body been the means to retain the water, and the water to retain the oil, that it should not burn nor consume away, and the oil to retain tincture, and tincture the precise cause to make the colour appear and show forth the tincture, wherein there is neither light nor life. This then is the true life and perfection of the work and mastery which thou soughtest for. Be wise therefore and understand, and thou shalt find what thou lookest for, if it please God.   

CHAP. XII. Of the solution of the Stone compounded.  
THe Philosophers moreover have taken great pains in dissolving, that the body and soul might the better be incorporate, for all those things that are together in contrition, assation, and rigation, have a certain affinity and alliance between themselves, so that the fire may spoil the weaker of nature, till it utterly fade and vanish away, as also it again returneth upon the stronger parts, until the body remain without the soul. But when they are thus dissolved and congealed, they take the parts one with another, as well great as small, and incorporate them well together, till they be converted and changed into one and the same thing. And when this is done, the fire taketh from the soul as much as from the body, neither more nor less, and this is the ceuse of perfection. For this cause it is necessary (teaching the composition of Elixir) to afford one chapter for expounding the solution of simple bodies and souls, because bodies do not enter into souls, but do rather withhold and hinder them from sublimation, fixation, retention, commistion, and the like operations, except mundification go before. And thou shalt know, that solution is after one of these two ways: for either it extracteth the inward parts of things unto their Superficies, and this is solution (an example whereof thou hast in silver that seemeth cold and dry, but being dissolved, and that his inwards appear, it is found hot and moist) or else it is to purchase to a body an accidental moisture, which it had not before, and to add hereunto his own humidity, whereby his parts may be dissolved, and this likewise is called solution.   

CHAP. XIII, Of the coagulation of the Stone dissolved.  
SOme among the learned have said, congeal in a bath with a good congelation as I have told thee, and this is Sulphur shining in darkness, a red Hiasinth, a fiery & deadly poison, the Elixir that abideth upon none, a victorious Lion, a malefactor, a sharp sword, a precious treacle, healing every infirmity. And Geber the son of Hayen said, that all the operations of this mastery are contained under fix things: to put to flight, to melt, to incerate, to make as white as Marble, to dissolve and congeal. That putting to flight, is to drive away and remove blackness, from the spirit and soul: the melting is the liquefaction of the body: to incerate belongeth properly to the body, and is the subtiliation thereof: to whiten, is properly to melt speedily: to congeal, is to congeal the body with the soul already prepared. Again, flight appertaineth to the body and soul: to melt, whiten, incerate, and dissolve, belong unto the body, and congelation to the soul. Be wise and understand.   

CHAP XIIII. That there is but one Stone, and of his nature.  
BAuzan a Greek Philosopher, when it was demanded of him, whether a stone may be made of a thing that buddeth, made answer, yea, to wit, the two first stones, the stone Alkali, and our stone, which is the life and workmanship of him that knoweth it: but he that is ignorant of it, and hath not made it, and knoweth not how it is engendered, supposing it to be no stone, or that conceiveth not with himself whatsoever I have spoken of it, and yet will make a trial of it, prepareth himself for death, and casteth away his money: for if he cannot find out this precious stone, another shall not arise in his place, neither shall nature's triumph over him. His nature is great heat with moderation. He that now knoweth it, hath profited by reading this book, but he that remaineth ignorant, hath lost his labour. It hath many properties and virtues, for it cureth bodies of their accidental diseases, and preserveth sound substances, in such sort, that their appeareth in them no perturbations of contraries, nor breach of their bond and union. For this is the soap of bodies, yea their spirit and soul, which when it is incorporate with them, dissolveth them without any loss. This is the life of the dead, and their resurrection, a medicine preserving bodies, and purging superfluities. He that understandeth, let him understand, and he that is ignorant, let him be ignorant still: for it is not to be bought with money, it is neither to be bought nor sold. conceive his virtue, value, and worth, and then begin to work: whereof a learned man hath said: God giveth thee not this mastery for thy sole audacity, fortitude & subtility, without all labour, but men labour, and God giveth them good success. Adore them God the creator, that hath vouchsafed thee so great favour in his blessed works.   

CHAP. XV. The manner how to make the Stone white.  
Now therefore when thou wilt enterprise this worthy work, thou shalt take the precious stone, and put it in a Cucurbite, covering it with an Alembicke, being well closed with the lute of wisdom, and set it in vorie hot dung, then shalt thou distill it, putting a receiver under it, whereinto the water may distill, and thus thou shalt leave it, till all the water be distilled, and moisture dried up, and that dryness prevail over it: then shalt thou take it out dry, reserving the water that is distilled, until thou hast need of it: thou shalt take (I say) the dry body that remained in the bottom of the Cucurbite, and grind it, and put it in a vessel, in greatness answerable to the quantity of the medicine, and bury it in very hot horse-dung as thou canst get, the vessel being well shut with the lute of wisdom, and so let it rest. But when thou perceivest the dung to wax cold, thou shalt get thee other that is fresh, and very hot, and therein put thy vessel. Thus shalt thou do by the space of forty days, renewing thy dung so oftenas occasion shall serve, and the Medicine shall dissolve of itself, and become a thick white water: which when thou beholdest to be so, thou shalt weight it, & put there to so much of the water which thou hast kept, as will make the half of his weight, closing thy vessel with the lute of wisdom, and put it again in hot horse-dung, for that is hot and moist, and thou shalt not omit (as I have said) to renew the dung, when it beginneth to cool, till the term of forty days be expired: for the Medicine shall be congealed in the like number of days, as before it was dissolved in. Again, take it, and note the just weight of it, and according to his quantity, take of the water which thou madest before, grind the body, and subtiliate it, and pour the water upon it, and set it again in hot hors-dung, for a week and a half, that is to say, ten days, then take it out, and thou shalt see that the body hath already drunk up the water. Afterward grind it again, and put thereto the like quantity of that water, as thou didst before: bury it in dung, and leave it there for ten days more: take it out again, and thou shalt find that the body hath already drunk up the water. Then (as before) grind it, putting thereto of the foresaid water, the foresaid quantity, and bury it in the foresaid dung, and let it rest there ten days longer, and afterward draw it out, so shalt thou do the fourth time also: which being done, thou shalt draw it forth, and grind it, and bury it in dung till it be dissolved. Afterward, take it out, and reiterate it yet once more, for then the birth is perfect, and his work ended. Now when this is done, and that thou hast brought this thing to this honourable estate, thou shalt take two hundred and fifty drams of Lead, or steel, and melt it: which being melted, thou shalt cast thereon one dram of Cinna. barus: that is, of this Medicine, which thou hast brought to this honourable estate, and high degree, and it shall retain the steel or lead, that it fly not from the fire: it shall make it white, and purge it from his dross and blackness, and convert it into a tincture perpetually abiding. Then take a dram of these two hundred and fifty, and project it upon two hundred and fifty drams of steel or Copper, and it shall convert it into silver, better than that of the mine. This is the greatest and last work that it can effect, if God will.   

CHAP. XVI. The conversion of the foresaid Stone into red.  
ANd if thou desirest to convert this mastery into gold, take of this medicine (which as I said, thou hast brought to this honourable estate and excellency) the weight of one dram (and this after the manner of thy former example) and put it in a vessel, and bury it in hors-dung for forty days, and it shall be dissolved: then thou shalt give it water of the dissolved body to drink, first as much as amounteth to half his weight, afterward until it be congealed, thou shalt bury it in most hot dung, as is above said. Then thou shalt orderly proceed in this Chapter of Gold, as thou hast done in the former Chapter of silver: and it shall be gold, and make gold God willing. My Sonnekeepe this most secret book, and commit it not unto the hands of ignorant men, being a secret of the secrets of God: For by this means thou shalt attain thy desire. Amen.   
Here endeth the secrets alchemy, written in Hebrew by Calid, the son of Jarich.   

An excellent discourse of the admirable force and efficacy of Art and Nature, written by the famous friar Roger Bacon, Sometime fellow of Merton college, and afterward of Brasen-nose in Oxford.  
SOme there are that ask whether of these twain be of greatest force, and efficacy, Nature, or Art, whereto I make answer, and say, that although Nature be mighty and marvelous, yet Art using Nature for an instrument, is more powerful than natural virtue, as it is to be seen in many things. But whatsoever is done without the operation of Nature or Art, is either no human work, or if it be, it is fraudulently and colourably performed: for there are some, that by a nimble motion and show of members, or through the diverfitie of voices, and subtility of instruments, or in the dark, and by consent do propose unto men diverse things, to be wondered at, that have indeed no truth at all. The world is every where full of such fellows. For jugglers cog many things through the swiftness of their hands: and others with variety of voices, by certain devices that they have in their bellies, throats or mouths, will frame men's voices, far of, or near, as it pleaseth them, as if a man spoke at the same instant: yea they will counterfeit the sounds of bruit beasts. But the causes hidden in the grass, or buried in the sides of the earth, prove it to be done by a human force, and not by a spirit, as they would make men believe. In like manner, whereas they affirm things without life to move very swiftly in the twilight of the evening or morning, it is altogether false, and untrue. As for consent, it can feign any thing that men desire, according as they are disposed together. In all these neither physical reason, nor Art, nor natural power hath any place: and for this cause it is more abominable, sith it contemneth the laws of philosophy, and contrary to all reason, invocateth wicked spirits, that by their help they may have their desire. And herein are they deceived, that they think the Spirits to be subject unto them, and that they are compelled at men's pleasures, which is impossible: for human force is far inferior to that of the spirits. And again, they foully err, to dream that the cursed spirits are called up, and figured, by virtue of those natural means which they use. Moreover, they notoriously offend when they go about by invocations, deprecations, and sacrifices to appease them, and use them for the benefit and commodity of man. For this were without all comparison more easy to be attained at the hands of God, or of good spirits. But yet the malignant spirits will not yield unto us in those things which are very hurtful and dangerous, save so far forth as it pleaseth God (who ruleth and governeth mankind, for the sins of men to permit and suffer them. These ways and means therefore are beside the rules and precepts of wisdom (nay rather they are contrary unto them) and the philosophers did never make account of them.  
Now concerning charms, Characters, and such like trumperies that are used in these days, I adindge them to be all false and doubtful. For some are without all show of reason, whereof the Philosophers have made mention in the works of Nature and Art, to the end they might conceal secrets from the unworthy, as if it were altogether unknown, that the loadstone could attract Iron: and one desirous to work this feat before the people, should make Characters, and pronounce charms, that by this means he might bring it to pass, this work of his should be erroneous and deceitful. After this manner there are many things hidden in the philosopher's books, wherein a wise man must beware, that neglecting the charms and Characters, he only attend and make trial of the work of Nature and Art. And then he shall perceive things living, and without life, to concur and agree in Nature, for the conformity and likeness of their Natures, and not by virtue of the charm or Character: whereas the simple people suppose many things to be wrought by magic, which are nothing else but the secrets of Art and Nature. Yea, the magicians themselves do vainly repose such confidence, in their charms and Characters, as though they should receive power from them, that in the mean time they sorsake the work of art and Nature. And by this means both these kind of men are deprived of the benefit of wisdom, their own folly so constraining. Nevertheless, there are certain deprecations long since, sramed and instituted by faithful men, or rather ordained by God himself, and his Angels, that may retain their pristine and ancient virtue, as it is yet to be seen in many countries, where they make certain prayers over Iron red hot, & over the water of the river, & such like, there by to approve the innocent, and condemn the guilty: and these things are thought to be brought to pass by the authority of the prelate's. For even the priests themselves do use exorcisms, as we may read in the consecration of blessed water, and the old law of the water of purification, whereby adultery & breach of wedlock was sifted out. And there are many other such like things. But as for those things that are contained in the magician's books, we must utterly reject them, though they be not altogether devoid of truth, because they be so stuffed with fables, that the truth cannot be discerned from fall should. So that we must give no credit to such as say, that Solomon and other learned men made them: for these books are not received by the authority of the Church nor of wise men, but by Seducers, that take the bare ietter and make new books themselves, and fill the world with their new inventions, as daily experience teaeheth us. And to the end men might be the more thoroughly alured, they give glorious titles to their works, and foolishly ascribe them to such and such Authors, as though they spoke nothing of themselves: and writ base matters in a lofty style, and with the cloak of a text do hide their own forgeries. But as for Characters, they are either words under the form of some letters, containing in them the matter of a praver, or else they are made for the service and worship of certain Stars at special times. Of Characters, in the first sense, we are to judge in the same sort, as we did of prayers: but as for these latter figures and Characters, it is well known that they have no virtue nor efficacy at all, unless they be sramed in their proper seasons. For which cause he that maketh them as he findeth them, in the books, observing only the figure wherein he solloweth his sampler, is judged by all wise men to do just nothing. But contrariwise, he that worketh according to the aspect of the heavens, in due constellations is able not only to dispose of his Characters, but even of all his works, as well artificial as natural, agreeable to the influence of the heaven. Nevertheless, for so much as it is very difficult to perceive the certainty of heavenly bodies, many are overtaken with gross errors, & few there are that can truly & profitably order any thing. And hence it is that the common Mathematicians judging and working by magic stars, and by works, as it were judgements at choice times, become nothing famous, although they be right cunning, and thoroughly acquainted with the art, and are able to bring many things to pass. But it must not be forgotten that the skilful physician and any other, of what profession soever may to good purpose use charms and Characters, though they be feigned after the opinion of Constantinus the physician: not as though charms and Characters could work any thing, but that the Medicine might be the more willingly and readily received, and that the mind of the patient might be excited, become more confident, and be filled with joy: for the soul thus affected, is able to renew many things in his own body, insomuch that it may recover his former health, through the joy and hope it hath conceived. If therefore the physician for the magnifying of his work, do administer any such thing, that his patient may not despair of his health, it is not to be abhorred if we will credit the said Constantinus. For he in his Epistle of those things which may be hanged about the neck, granteth that charms and Characters may thus be used, and in this cause defendeth them: for the soul hath great power over the body through his strong and forcible operations, as Auicennae saith in his books of the soul, and in his eight book of living Creatures, and in this point all wise men agree: and for this cause sick folks are suffered to see plays, and pleasant things are brought unto them: yea, oftentimes following their humour, we give them many contrary things, because the affection and appetite of the soul overcometh sickness. Now forsomuch as the truth must in no wise be impaired, 
The quantity is called by logicians passion, or passable quality, An example of a passable quality, is sweetness in honey, or coldness in ice: of passion when we blush for shame, or wax pale through fear  we are diligently to consider that every Agent (not only substances, but likewise Accidens of the third kind of Qualities worketh a virtue, and maketh an appearance in the outward nature, and that there are certain sensible virtues in things. This therefore may work a virtue and kind out of itself, and the rather because it is more excellent than other corporal things, but cheesely for the worthiness of the soul. And men do not exercise only through heat, but their spirits are stirred up within them, as they likewise are in other living creatures. And we see that some creatures are changed, and do change such things as are obedient unto them: as for example: The basilisk slayeth a man if it do but behold him, the wolf maketh a man hoarse, if it spy him first: and the Hyena (as Solinus reporteth in his wonders of the world and other Authors) will not suffer a dog to bark within his shadow. Yea, Aristotle saith in his book of Vegetables, that the fruits of the female palm trees wax ripe by the smell of the male palms: and in some regions, Mares conceive with young through the very sent of the horses, as Solinus recordeth: and many such things happen through the kinds and virtues of creatures and plants, even many strange & wonderful things, as Aristotle affirmeth in his book of Secrets. Now if plants and living creatures cannot attain unto the excellency of man's nature, they shall much less be able to work virtues & kinds, and send forth colours for the alterations of bodies without them: whereupon Aristotle saith in his book of Sleep & Watching, that if a menstruous woman behold herself in a looking glass, she will infect it, so that there will appear a cloud of blood. And Solinus reporteth, that in Sythia there are women which have a double Ball or Apple in one eye (which caused Ovid to say, Nos quoque pupilla duplex) who when they are angry, slay men with the very looking on them. And we know that a man of an ill complexion, having some contagious disease, as the leprosy or falling-sickness, or a sharp ague, or very bad eyes, and the like, poisoneth and infecteth others that are in his company: but contrariwise, men of a good and healthy complexion, especially young men, do comfort others, and make men joyful with their presence, which cometh to pass by reason of their delicate Spirits: their wholesome and pleasant vapours: their kindly & natural heat: I say it is by means of the spirits and virtues which proceed from them, as Galen teacheth us in Techin. And these things become hurtful, if the soul be corrupted with many gross sins, being coupled with a diseased body of an evil complexion: and in like case is it, if there be a fervent appetite, and vehement desire to hurt and mischief. For then the nature of the complexion and soundness worketh more forcibly by the cogitations of the soul, and longing desires that it hath. For which cause the Leper that earnestly wisheth, and with exceeding carefulness intendeth to infect some body that standeth before him, doth both more speedily and dangerously infect him, than he could have done if he had not before hand thought hereof, desired and purposed it. For Nature (as Avicen teacheth, in the foresaid places) obeyeth the thoughts, and vehement desires of the soul: yea, there should be no operation at all in men, if the natural virtue in the members did not subject itself to the thoughts and desires of the soul. For (as Avicen teacheth in the third of the metaphysics) the first mover is a thought, and the next a desire conformable to the thought: And last of all, the virtue of the soul in the members, which yieldeth obedience to the desire and thought, and that both in evil and good. Whereupon when these things are to be seen in a man, a good complexion, health of body, youth, beauty, comely proportion of the members, and a soul free from sin, an earnest thought and vehement desire to someworke, than whatsoever may be effected by the kind and virtue of man, by the spirits and natural heat, it must of necessity be more forcibly and thoroughly wrought by these & such like spirits, Vapours, and influences, then if any of these were wanting, especially if there be an earnest desire and forcible intention. So then many strange matters may be brought to pass by the words and works of man, when all the forenamed cawls do concur and meet together: for words proceed from within by the thoughts of the soul, and desire, cometh by the motion of the spirits, heat and vocal artery- And the generation of these things hath open ways, through which is a great passage of Spirits, heat, evaporation, virtue and kinds, which may be made by the soul and heart. By reason whereof, there are alterations and changes made in things spiritual (other things being answerable) by words according to that natural power which is due unto them. For we see that by reason of these and such like arteries, gaspings and yawnings, and many resolutions of the spirits, and of heat arise from the heart in the inward parts: which sometimes hurt us, when they proceed from a crazy body, that is, of an evil complexion: and again they greatly profit and comfort us, when they come from a pure and sound body of a good complexion. In like sort therefore, there may be some natural operations in the generation and pronunciation of words, with an intent and desire of working: so that not without good cause we use to say, that a linely voice is of great efficacy, not because it hath that virtue, which the magicians dream of: or that it is able to make and alter as others think, but because it is as nature hath ordained. We must therefore be very circumspect in these things: for a man may easily tread awry, and many err in both parts. Some deny that there is any operation: but others exceed and fly unto magic. And hence it is, that there are so many books in the world of charms, and characters, prayers, conjurations, sacrifices, and such like, that are mere magic: as the book of the offices of Spirits, the book of the death of the soul, the book of Art notory, and infinite more of the same kind, that contain not in them the power of Art or Nature, but are wholly stuffed with the idle denises of vain magicians. Yet it must be remembered, that many books are ascribed to magicians, which in truth are not such, but contain in them the excellency of wisdom. Now amongst these, which are suspected, and which not, every man's particular experience shall instruct him. For if in any of them we can meet with a work of Nature or Art, let us make choice of that: if not, let us leave it as suspicious, and ill beseeming a wise man. It is the part of a magician so to handle things needless and superfluous: for (as Isaak judgeth in his book of fevers) the reasonabie soul is not hindered in her operations, unless it be detained by ignorance. And Aristotle sayeth in his book of secrets, that in such matter a sound and healthy person may do any thing that is expedient for men, though not without the influence of divine virtue: & in the third of the Meteors, he saith, that there is no virtue, but it cometh from God: and about the latter end of his ethics, he affirmeth, that there is no virtue, neither Moral, nor natural, endued with acelestiall virtue, without a divine and celestial influence. So that when we speak of the power of particular agents, we do not exclude the regiment of the univerial agent, and first cause. For every first cause hath a greater influence in the thing caused, than the second cause, as it appeareth by the first proposition of causes.  
Now will I begin to recount unto you strange things, performed by art and Nature, and afterwards I will show you the causes and manners of things, wherein shall be nothing magical: so that you shall confess all magic power to be inferior to these, and unworthy to be compared with them. And first of all by the figuration of Art itself: There may be made instruments of navigation without men to row in them: as huge ships to brook the Sea, only with one man to steer them, which shall sail far more swistly than if they were full of men. And Chariots that shall move with an unspeakable force, without any living creature to stir them: such as the crooked Chariots are supposed to have been, wherein in old time they used to fight, yea instruments to fly withal, so that one sitting in the middle of the Instrument, and turning about an Engine, by which the wings being artificially composed may beat the air after the manner of a flying bird. Besides, there may be made a small Instrument in quantity, to lift up, and let down things of great ' weight, than which there is nothing more commodious to weigh with. For by an Instrument of three fingers high, and three fingers broad and less quantity, may a man rid himself, and his companions from all danger of imprisonment, and lift them up, and let them down. Yea such an Instrument may easily be made, where by a man may violently draw unto him a thousand men, will they, nill they, and any other thing.  
Moreover instruments may be made where with men may walk in the bottom of the Sea or Rivers without bodily danger, which Alexander the great used, to the end he might behold the secrets of the seas, as the Ethick Philosopher reporteth: and these have been made not only in times past, but even in our days. And it is certain that there is an instrument to fly with, which I never saw, nor know any man that hath seen it, but I full well know by name the learned man that invented the same. In a word, a man may make an infinite sort of such things: as bridges over rivers without posts or pillars, and instruments and engines never heard of before.  
But physical figurations are far more strange: for in such manner may we frame perspects and looking-glasses, that one thing shall appear to be many, as one man shall seem a whole army, and divers suns and moons, yea, as many as weeplease, shall appear at one time: for in such wise sometimes are the vapours figured, that two or three suns, and two moons appear together in the air, as Plynie witnesseth in the second book of his natural History. For by the same reason that one thing may seem to be many things, it may likewise seem to be infinite things because that when once it hath exceeded his virtue, there is no set number to be assigned: for thus Aristotle reasoneth in the Chapter Devacuo. So that by this means a man may strike infinite terrors into any city or army, insomuch that either through the manifold apparitions of stars, or of men gathered together against them, they should utterly perish, but in especial, if there follow such an instrument wherewith at the first they may be had. For so may the perspects be framed, that things most far oft may seem most nigh unto us, and clean contrary. So that we may read very small letters, an incredible distance from us, and behold things how little soever they be, and make stars to apseare wheresoever we will. And it is thought that julius Caesar did from the Sea coasts in France mark and observe the disposition and situation of the Castles and cities of the lesser Brytannie by the help of great glasses. Bodies also may so be framed, that the greatest things shall appear to be the least, the highest to be the lowest, the most secret to be the most manifest, and in like sort the contrary. Thus did Socrates perceive that the Dragon (which destroyed the city and country adjoining with his noisome breath, and contagious influence) did lurk in the dens between the mountains. And thus may all things that are done in cities or armies be discovered by the enemies. Again, in such wise may bodies be framed, that venomous and infectious influences may be brought whither a man will. And thus it is reported, that Aristotle instructed Alexander: through which instruction, the poison of a basilisk being list up upon the wall of a city against an army, brought it into the city. And besides all these, we may so frame perspects, that any man entering into a house, he should indeed see gold, and silver, and precious stones, and what else he will, but when he maketh haste to the place, he shall find just nothing. But it appertaineth to higher powers of figurations, that beams should be brought and assembled by divers flexions and reflections in any distance that we will, to burn whatsoever is opposite unto it, as it is witnessed by those perspects that burn before and behind, according as certain authors teach in their books treating of these matters. But the greatest and chiefest of all figurations and things figured, is to describe the heavenly bodies according to their length and breadth in a corporal figure, wherein they may corporally move with a daily motion. These things are worth a kingdom to a wise and discreet man. Let these things suffice for examples of figurations, though many other wonderful things might be produced. Now hereunto there are certain other, to be annexed without figurations. In any distance that we will, we may artificially make a burning fire of Salt Peter and other things, as also of oil, red Petrolium, and such like: and moreover of Amber, of Naptha, white Petrolium, and the like: according to that which Pliny reporteth in his second book, namely that in a certain city he defended himself against the Roman army: for he burned an armed soldier with divers things which he cast at him. The Greek fire is not much unlike these, and many other burning things.  
Besides, there may be made perpetual lights, and baths burning without end, for we have known many that are not burned, but purified. But over and beside these, there are other things of Nature that will amaze and astonish us to hear of them: for noises may be made in the air like thunders, yea with greater horror than those that come by Nature: for a little matter fitted to the quantity of a thumb, maketh a horrible noise, and wonderful lightning. And this is done after sundry fashions, whereby any city and army may be destroyed, after the manner of skilful Gedeon, who having only three hundredth men, discomfited the hosts of the Madianites, with broken pitchers, and lamps, & fire issuing out with an unspeakable noise. These are marvelous things, if men knew how to use them effectually in due quantity and matter.  
But now I will propose many strange things of another kind, which although they have no great profit, yet are they a most apparent demonstration of wisdom, and may be used for the proving of any secet things, which the rude multitude gainsay, being like to the attraction of Iron by the Adamant. For who would believe such an attraction, unless he beheld it? and there be many wonders of nature in this drawing of the Iron, that are unknown to the common people, as experience teacheth the studious. But these things are greater and more in number: for there is the like attraction of all metals by the Stone of gold and silver: and the Stone runneth to vinegar. Yea plants, and the parts of living creatures being locally divided the one from the other, will not withstanding by a natural motion concur and come together again. Now when I had beheld these and such like things, and considered them well, I thought nothing incredible, neither in divine nor human things. Yet there are greater behind than these. For the whole power of the mathematics (according to the practice of Ptolemy, in the. 8. de Almagesto) setteth but an instrument upon the superficies, wherein all things that are in the heaven shall be truly described with their lengths and breadths: but that they should naturally move with a daily motion, is not in the Mathematicians power. Yet doth the faithful and industrious practitioner, earnestly desire to make it of such a matter and after such a manner. That the heavens should be naturally moved with a daily motion, seemeth impossible unto him, because many things are carried with the motion of the heavenly bodies, as Comets, and the sea when it floweth, and other things: either wholly or in part: for than should all instruments of Astrology be in vain, as well those which have been invented by the learned, as those that have been devised by the common sort, neither should a King's treasure be scant comparable. Moreover, there may yet greater things be performed, though not in respect of their strangeness, yet if we regard a public or private commodity, namely, to get as great plenty of gold and silver as we list, not by a possibility of Nature, but by the perfection of Art, for as much as there are seventeen manners of gold, whereof eight in number have a commixtion of argent-uive with gold. Now the first kind of gold is made of certain parts of gold, and some parts of silver, until we reach unto the two and twentieth degree of Gold, always augmenting one degree of gold with one of silver: and there are as many more of the admixtion of brass with gold. So that the last manner consisteth of four and twenty degrees of pure gold, without the admixtion of any other metal: and nature cannot proceed any further, as experience teacheth. But Art may augment gold very much in the parts of purity, and likewise accomplish it without fraud or covin. But this is a greater matter than the former, that although the reasonable soul cannot be constrained, yet may she be effectually disposed, endued, and provoked, freely to change her manners, affections and desires, according to another man's pleasures: and this may be effected, not in one particular person alone, but in the whole body of a city, or people of a kingdom. And such a matter Aristotle teacheth in his book of Secrets, as well of a nation, as of an army or private person. These things are almost as much as nature or Art are able to perform. But yet the last decree, wherein the perfection of Art can do ought with all the power of nature, is the prolonging of life for a great space, and the possibility hereof is approved by many experiments. For Plynie reporteth, that there was a soldier lusty and strong both in body & mind, that continued healthy beyond the accustomed age of man, who when Octavianus Augustus asked him what he did that made him live so long, made answer in a riddle, that he used oil outwardly, and sweet wine inwardly. But afterwards there sell out many such things: for on a time, as a husband man was ploughing, he chanced to find a golden vessel with a precious liquor, which he surmising to be the dew of heaven, washed his face with it, and drank thereof, and was incontinently renewed in spirit, in body, and in quickness of wit: for which cause, of a ploughman he was made porter to the King of Sicily: & this happened in the time of king Ostus. Besides, it is confirmed by the testimony of the Pope's letters, that Almanichus being captain among the Saracens took a medicine, by the benefit whereof, he prolonged his life five hundred years. For the king to whom he was prisoner, received Ambassadors from king Magus with this medicine, but forasmuch as he suspected it to be poison, he would needs make a trial of it in this captive. In like manner, the Queen of Tormery in great Britain, seeking after a white Hart, lighted upon an ointment, wherewith the Keeper of the forest had nointed his whole body, the soles of his feet only excepted: he lived three hundredth years without corruption, save that he was troubled with the gout in his feet. And we have observed many countrymen in our days, who, without the counsel and adulse of physicians, have lived a hundred and three score years, or there about. And these things are approved by the works of bruit beasts, as namely in the Hart, the eagle, the Serpent, and many other, that by the virtue of herbs and stones renew their youth. For which cause wise men have addiected themselves to search out such a secret, provoked thereunto by the example of brute beasts, deeming it to be possible for man to obtain that which is not denied to unreasonable creatures. And hence is it, that Artephius in his book, entitled the wisdom of secrets, diligently observing the force and power of living creatures and stones, and such like things, to the end that he might be acquainted with nature's Secrets, but especially to attain the knowledge how to lengthen the life, boasteth of himself that he lived a thousand and five and twenty years.  
And the possibility of the prolongation of life, is hereby confirmed, because the soul is naturally immortal, and able not to die: for even after it had been polluted with sin, it was able to live about a thousand years, and afterwards by little and little the length of life was abbreviated and waxed shorter. Now this abbreveation must needs be accidental, & therefore it may either in the whole or in part be prolonged. And if we will seek out the accidental cause of this corruption, we shall find that it proceedeth not from the heaven, nor any thing else, but for lack of a due regiment of health. For in this age of ours, the fathers are corrupted, and therefore beget sons of a corrupt complexion and composition, and their sons for the same cause do corrupt themselves, and this corruption descendeth from the fathers into the Sons, so long, till at the last, the shortness of life doth continually prevail, as it appeareth this day. Nevertheless, it cannot hence be necessarily inferred, that life shall always be shortened, because there is a time appointed for human things, and for the most, what men live seventy years, and the rest of their days are altogether labour and sorrow. But there may a remedy be found out for the particular corruption of every man, that is to say, if every one for his part from his youth upward, will exercise a perfect government of health, which consisteth in meat and drink, in sleep and watchfulness, in motion and rest, in evacuation and constriction, in the air and in the disposition of the mind: for if any man would observe this manner of government from his nativity, he should live as long as his nature (which he received of his parents) would permit him, and be brought to the farthest end of that nature fallen from original justice: but this he can no way pass: for this regiment affordeth no remedy against the ancient corruption of parents. Yet it is impossible that a man should with such moderation carry himself in all these things, as the rule of health requireth: and therefore it is of necessity that the abbreviation and shortening of our days should spring from this head also, and not only from the corruption of our parents. But the science of physic doth sufficiently prescribe and determine this manner of regiment: though neither rich nor poor, learned nor unlearned, no not even the physicians themselves (how absolute so ever they be) are able indifferently to observe these things in themselves, nor in other men. Notwithstanding, Nature faileth not in things necessary, nor Art being perfect and compact, yea rather it is able to break out against accidental passions, and either wholly or in part to abolish them. And in the beginning when the age of men first began to decline, a remedy might easily have been found out: but after six thousand years and more, it is a difficult matter to prescribe a remedy. Nevertheless, wise men moved with the foresaid considerations, have endeavoured to find out ways, not only against the defect of every particular man's regiment, but also against the corruption of Parents: not that men should be able to reach unto the life of Adam, or Artephius, by reason of the corruption which daily increaseth, but that they might prolong their lives for a hundred years or somewhat more, beyond the common age of men now living, so that the diseases usually accompanying old age, might be kept back for a time, and though not utterly prohibited and taken quite away, yet they might be mitigated and diminished, that the life might be profitably prolonged beyond the expectation of men, but always within the utmost bounds and limits. For there is one term of Nature appointed to the first men after sin entered into the world, and another allotted to every man by the proper corruption of his parents. These two we cannot pass: for though we may pass the latter, yet are we not able to arrive unto the former: I am of opinion that a wise man may in this age attain thereto, the possibility and aptness of human nature, being the same now that it was in the first men: and no marvel, seeing that this aptness extendeth itself to immortality, as it was before sin, and shall be after the resurrection. But if you say, that neither Aristotle, Plato, Hypocrates, nor Galen, attained hereto. I answer, that they were ignorant even of many mean virtues, which afterward were familiar to those that were studious. These therefore might easily be hidden from them, though they laboured to find them out: but they busied themselves too much in other matters, and waxed old in a trice, spending their life in base and vulgar things, and yet they were acquainted with many secrets. For we know that Aristotle saith in the Predicaments, that the quadrature of a Circle may be known, although it be not yet known. Whereby he confesseth, that both himself, and all men till his time were ignorant of it. But now a days we see that the truth is known, so that Aristotle might well be ignorant of the greatest of nature's Secrets. And again, wise men are at this present ignorant of many things, which the common sort of Students shall know hereafter. So then this objection is altogether vain and foolish.  
Thus having produced certain examples declaring the power of Art and Nature, to the end that out of those few we might collect many, out of the parts gather the whole, out of particulars, infer universals, we see how far forth it is altogether needless for us to gape after magic, when as Nature and Art are sufficient. Now I mind to prosecute every one of the foresaid things in order, and deliver their causes, and the ways how to work them particularly. And first of all, I consider that the secrets of Nature contained in the skins of goats and sheep, are not spoken of, lest every man should understand them. As Socrates and Aristotle willeth: for he affirmeth in his book of Secrets, that he is a breaker of the celestial seal that maketh the secrets of Art and Nature common: adding moreover that many evils beride him that revealeth secrets. And in the book entitled Noctes Atticae, in the comparing of wise men together, it is reputed a great folly to give an ass Lettuce, when Thistles will serve his turn: and it is written in the book of Stones, that he impaireth the majesty of things, that divulgeth mysteries. And they are no longer to be termed Secrets, when the whole multitude is acquainted with them, if we regard the probable division of multitude, which evermore gainsay the learned. For that which seemeth unto all, is true, as also that which is so judged of by the wise, and men ofbest account. Wherefore that which seemeth to many, that is to the common people, so far forth as it seemeth such, must of necessity be false. I speak of the Common sort, in that sense, as it is here distinguished against the learned. For in the common conceits of the mind, they agree with the learned, but in the proper principles and conclusions of Arts and Sciences they disagree, toiling themselves about mere appearances, and sophistications, and quirks, and quiddities, and such like trash, whereof wise men make no account. In things proper therefore, and in secrets, the common people do err, and in this respect they are opposite to the learned, but in common matters they are comprehended under the law of all, and therein consent with the learned. And as for these common things, they are of small value, not worthy to be sought after for themselves, but in regard of things particular and proper. Now the cause of this concealment among all wise men, is, the contempt and neglect of the secrets of wisdom by the vulgar sort, that knoweth not how to use those things which are most excellent. And if they do conceive any worthy thing, it is altogether by chance and fortune, & they do exceedingly abuse that their knowledge, to the great damage and hurt of many men, yea, even of whole societies: so that he is worse than mad that publisheth any secret, unless he conceal it from the multitude, and in such wise deliver it, that even the studious and learned shall hardly understand it. This hath been the course which wise men have observed from the beginning, who by many means have hidden the secrets of wisdom from the common people. For some have used Characters and verses, and diverse others riddles and figurative speeches, as Aristotle witnesseth in his book of Secrets, where he thus speaketh. O Alexander, I will show thee the greatest secret in the world, God grant thou Mayest keep it close, and bring to pass the intention of the Art of that stone which is no stone, and is in every man, & in every place, and at all seasons, and is called the end of all Philosophers. And an infinite number of things are found in many books and sciences obscured with such dark speeches, so that no man can understand them without a teacher. Thirdly, some have hidden their secrets by their manners of writing, as namely by consonants only: so that no man can read them, without he know the signification of the words: and this is usual among the Jews, Chaldeans, Syrians, and Arabians, yea, and the Grecians too: and therefore there is a great concealing with them, but especially with the Jews: for Aristotle saith in the above named book, that God gave them all manner of wisdom, before there were any Philosophers, and all nations borrowed the principles of Philosophy of them. And thus much we are plainly taught by Albumasar in his book named the larger Introductory, and other Philosophers, and by Josephus in his eight book of Antiquities. Fourthly, things are obscured by the admixtion of letters of diverse kinds, & thus hath Ethicus the Astronomer concealed his wisdom, writing the same with Hebrew, Greek & Latin letters, all in a row. Fiftly, they hide their secrets, writing them in other letters than are used in their own counrty, to wit, when they take letters that are in use in foreign nations, and feign them according to their own pleasures. This is a very great impediment, used by Artephius in his book of the Secrets of Nature. Sixtly, they make certain forms, not of letters, but such as are used by diviners and enchanters, which according to the diversity of prick and notes, have the power of letters: and these likewise hath Artephius used in his science.  
Seventhly, there is yet a more cunning sleight of occultation behind by the help of Art notory: an art whereby a man may write or note any thing, as briefly as he will, & as swiftly as he can desire. And in this sort have the Latin authors hidden many secrets. I deemed it necessary to touch these tricks of obscurity, because happily myself may be constrained through the greatness of the secrets, which I shall handle, to use some of them, that so at the least I might help thee to my power. I give thee therefore to understand, that my purpose is orderly to proceed in the exposition of those things, whereof I made mention before: as to dissolve the philosopher's egg, and search out the parts of a philosophical man. And this shall serve for a beginning to the rest. Take salt, and rub it diligently in water, and purify it in other waters, after by diverse contritions, rub it with Salts, and burn it with sundry assations, that it may be made a pure earth, separated from the other Elements, which I esteem worthy of thee for thestature of my length. Understand me if thou art able: for it shall undoubtedly be composed of the Elements, and therefore it shall be a part of the stone, which is no stone, and is in every man, which thou shalt find at all times of the year in his own place. This done thou shalt take oil after the manner of a searecloath, and of viscous cheese, not able to be cut at the first, whereunto all the fiery virtue must be divided, and separated by dissolution (now it must be dissolved in a sharp water of an indifferent sharpness, with a light fire) and decocted until his fatness be severed, as the fat in flesh, by distillation, that no part of the oiliness and black virtue, wherein the urine is distilled, may get out. Afterward let it be decocted in vinegar, till it be dried into a coal (which is the cause of addustion) and that his black virtue do appear. But if it be not cured thereof, let it be done again: be watchful and attentive, for my speech is difficult. The oil will dissolve, both in sharp waters, and in common oil, that worketh more apparently, or in a tart oil of almonds over the fire, so that the oil may be sundered, and the hidden spirit remain, both in the parts ofliving creatures, and in Sulphur, and arsenic. For the Stones (wherein there is an oil of a superfluous humidity) have certain bounds of their humours: partly because there is no strong union, sithence one may be dissolved from the other, by reason of the nature of the water, which is put to liquefaction in the spirit, which is the mean between his parts and the oil. Dissolution therefore being finished, there will remain a certain pure humidity in the spirit, which though it be thoroughly mixed with the dry parts, which are moved to and fro in it, yet is the fire able to resolve it, being called by the Philosopher a melting Sulpur, and sometime oil, sometime an airy humour, sometime a comunctive substance, which the fire doth not separate, sometime Camphora, and wash it. This is the philosopher's egg, or rather the end and accomplishment of the egg. And let so much of the oils as cometh to our hands be reckoned among Seeny seed, which must be separated from the water, or oil wherein it is purged.  
Moreover, the oil is putrefied as thou knowest, by braying it with drying things, as with salt and vitriall, and by burning it, (though passion arise from the contrary) and afterward it must be sublimed, until his oiliness be quite taken away, and that the water be like Sulphur or arsenic in the minerals: for it may be prepared in the same manner that they are. Nevertheless, it were better to decoct it in waters of a temperate sharpness, until it be purged or made white. And yet there is another profitable concoction in a dry or moist fire, where distillation must be renewed (if you would have your work come well to pass) and the matter rectified: of which rectification the last signs are to be white, and clear as crystal. And where's. other things grow black in the fire, this waxeth white, is purified, and even shineth again through the notable clearness & brightness that is in it. Of this water and earth is argent-uive engendered, being not unlike the argent-uive that is in the mines. Now when the matter is waxed hot after this manner, it is congealed: but the airy stone (which is no stone) must be put into a pyramid in a warm place, or (if you think good) into the belly of a horse, or ox, and so be changed into a sharp fever. And when it hath passed from this itno 10. and from that into 21. so that the lees of the oils are dissolved in their water, before it be separated, they do so often reiterate dissolution & distillation, till at length it be rectified. And here endeth this intention. But thou must remember that when thou hast made an end, thou art then to begin a new again.  
Now will I hide an other secret from thee. Prepare argent-uive by mortifying it, with the vapour of steel for Margarites, and with the vapour of Lead for the stone Iber: and rub it with drying things, and atraments, and such like (as before) and boil it: this done, let it be sublimed: is for union, 10. if for redness, 21. until the moisture be consumed in it. Neither is it possible that the humidity should be separated for the vapour (as the foresaid oil) because it is very strongly commixed with his dry parts, neither doth it set any bound, as we have already taught in the foresaid metals. In this chapter thou Mayst easily be deceived, except thou perfectly understand the signification of the words.  
Now it is high time obscurely to entreat of the third chapter, to the end thou Mayst behold the very key of the work thou lookest for. The calcined body is sometime put to (which is done to this end, that the moisture in it might be consumed by salt, and Sal Armeniack and vinegar) and again, sometime it is nourished with argent-uive, and sublimed by them, till it remain as powder. These than are the keys of the Art, Congelation, Resolution, Induration, projection, and this is both the end and the beginning: but as for purification, distillation, separation, sublimation, calcination, and inquisition, they are fellow-workers with the former, and now thou Mayst sit down and take thine ease.  
Six hundred and two years of the Arabians being accomplished, thou didst ask me of certain secrets. Take therefore the stone and congeal it with a gentle boiling, and strong contrition, but without sharp things. And in the end mix it a little with sweet water: and make a laxative medicine of seven things, if thou think good, or of six, or of five: or of as many as thou wilt, but my mind is content with two: whereof the better shall be in six, rather than any other proportion, or there about, as experience may teach you. Nevertheless, resolve the gold by the fire, & restrain it better. But if you will believe me, you ought to take but one thing. This is a secret of nature's secrets, able to work wonders. It being therefore mixed with two things or more in number, or with the Phoenix (which is a worthy creature) at the fire, & incorporated by a strong motion, and that hereunto you put warm liquor, four or five times you shall be master of your hearts desire. But afterward the celestial nature is weakened, and waxeth feeble, if thou pour warm water into it three or fourtimes. Thou must therefore divide the weak from the strong in divers vessels if thou dare credit me, and draw out that which is good. Besides thou shalt take the powder, and thoroughly press out the water that remained: for certainly it will make the parts of the powder spiritual: for which cause thou shalt save this water by itself, because the powder dried up herewith, hath the force of a medicine in a laxative body, work therefore as thou didst before, until thou hast removed the weak from the strong, and put the powder thereto three, four, or five times, or oftener, always working after one and the self same manner. And if thou canst not work with warm water, thou shalt offer violence. But if it be broken by reason of the tartness and tenderness of the medicine, together with powder thou must very warily put more Gold to, and mollify it: but if the plenty of the powder cause it to break, thou shalt give it more of the medicine, and if it be long of the strength of the water: water it with a pestle, and gather together the matter so well as thou canst, and separate the water by little and little, and it will return to his former state. This water thou shalt dry up, for it hath both the powder and water of the medicine, which are to be incorporate as dust. Be not asleep now, for I have told thee a great and profitable secret. And if thou couldst tell how to place and set in order the parts of a burnt shrub, or of a willow, and many such like things, they would naturally keep an union. Beware at any hand that thou forgettest not this, because it is very profitable for many things. Thou shalt mingle the Trinity with the union being first molted, and they will rise up as I suppose like unto the stone Iberus: doubtless it is mortified by the vapour of the lead, which lead thou shalt find if thou press it out of the dead body, and this dead body thou shalt bury in a stillitory. Hold fast this secret, for it is nought worth. And in like manner shalt thou deal with the vapour of a Margarite or the stone Tagus, burying the dead as before thou art commanded.  
And now forsooth the years of the Arabians being accomplished, I make answer to your demand after this manner. You must have a medicine that will dissolve in a thing that is melted, and be anointed in it, and enter into his second degree, and be incorporate with it, not proving a fugitive servant, and change it, and be mixed with the root of the Spirit, and be fixed by the calx of the metal. Now it is thought that fixation prepareth, when the body & spirit are laid in their place, and sublimed, which must be so often reiterated, till the body be made a spirit, and the spirit become a body. Take therefore of the bones of Adam, and of calx the same weight, there must be six for the rocky stone, & five for the stone of unions, & these you must work together with Aqua vitae (whose property is to dissolve all other things) that it may be dissolved and boiled in it. And this a sign of Inceration, if the medicine will melt, when it is poured on an Iron red hot. This done, pour water into it in a moist place, or else hang it in the vapour of very hot and liquid Waters, and congeal it in the sun when thou shalt take saltpeter, & convert argent-uive into lead: and again, thou shalt wash and 〈◊〉 〈◊〉 the lead therewith, that it may come nigh to silver, and afterward work as thou didst before. Moreover, thou shalt drink up all after this sort. Notwithstanding, thou shalt take of saltpeter, Luru 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of Sulphur, and by this means make 〈◊〉 〈◊〉 thunder and lighten. Thus shalt thou perform this work. Now consider with thyself whether I speak in a riddle, or tell thee the plain 〈◊〉 〈◊〉 be some that have been of another mind: for it was said unto me, that all things must be resolved to the matter, whereof you may find Aristotle his judgement in sundry vulgar & unknown places, and therefore I will hold my peace. Now when thou hast them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have many simples and equals, 〈◊〉 〈◊〉 shalt effect by contrary things and 〈◊〉 〈◊〉 which before I termed the keys of 〈◊〉 〈◊〉 〈◊〉 Aristotle saith that the equality of the 〈◊〉 〈◊〉 contain in it the action and passion of 〈◊〉 〈◊〉 this likewise is the opinion of Averroes reproving 〈◊〉. It is thought that this is the most simple and pure medicine that may be found: It is good against the fevers and passions both of mind and bodies, more cheap than any medicine whatsoever. these things shall have the key that openeth and no man shutteth, and when he hath shut, no man is able to open it again.  
FINIS.   

 

   

Printed at London by Thomas creed. for Richard olive. 1597.