FIVE TREATISES OF THE philosopher's Stone.  
Two of Alphonso King of Portugal, as it was written with his own hand, and taken out of his closet: Translated out of the Portuguez into English. One of John Sawtre a monk, translated into English. Another written by Florianus Raudorff, a German Philosopher, and translated out of the same Language, into English. Also a Treatise of the names of the philosopher's Stone, by William Gratacolle, translated into English.  
To which is added the Smaragdine Table.  
By the pains and Care of H. P.  
LONDON, Printed by Thomas Harper, and are to be sold by John Collins, in Little Britain, near the Church door, 1652.   

To the Right Honourable, the Earl of Pembroke and Montgomery, &c.  
Right Honourable:  
THough in these last age's Vice hath been esteemed above virtue, and men have made it their business to advance their fortunes by wicked means; yet if we look back to former ages, and the time of Hermes Trismegistus, who is said to be Moses, and so called from his being hid amongst the Reeds in the waters; and as he was called Hermes Trismegistus, he styles himself the thrice great Interpreter, as having three parts of the Philosophy of the whole world (as may appear in his Smaragdine Table following; out of which all modern Philosophers grounded their discourses, and books:) thus he might style himself, being allowed familiarity with his Creator. From him likewise we had our first Record for the Creation of the world, and all things therein: we shall find, and be satisfied in judgement, that true honour proceeded, and was at first derived from virtue; and what man yet ever lived, who was accounted or esteemed so Virtuous, Wise, Good, and Rich, as those who had the true knowledge of natural Philosophy, and her secret operations, which from age to age, for many ages, was by word of mouth delivered by one to another, whereby many shepherds, herdsmen, Husbandmen, and others of like quality (by God's especial favour) became great Princes, governors, and Rulers over the people upon Earth, being thereby enabled to advance themselves to what Riches and treasure they pleased, (as will appear by the ensuing Treatises,) without robbing or taxing the people of their Countries under their Government in any sort; who also by their physical Medicine continued length of days, youth, and strength; by which means those old men mentioned in the Old Testament, with many other Philosophers, were not only so long preserved from the Grave, but also thereby wrought many miracles, to the wonder of the world: as well they might, having the power and dispose of the greatest Treasure, and highest Secret that ever Almighty God revealed to mortal man. And being fully satisfied of your honour's most Noble and Ingenious inclination and love to the study of this most Divine and Mysterious Art, which can proceed from no other than a right Noble and virtuous disposition, and by a Divine instinct: Nor is a man of any other temper fit for the study or knowledge thereof. And considering of a person of Honour, fit for the presentation of these Treatises, well weighing your honour's inclination, virtuous Disposition, and mature Judgement, holding myself obliged to be serviceable to my power, to all faithful students in this most sacred Art, have fixed upon your Honour, as most worthy of the presentation not only of these my present endeavours, but also of such others as I shall ere long produce concerning either this or any other subject; not desiring Patronage, as is usual, (considering the Persons by whom these Treatises were first written) but only Your Honours Noble acceptance of so mean a present, from the hand of him that heartily wisheth Your Honour all felicity, both corporal and spiritual, temporal and perpetual; and in that wish, I rest,  
(My Lord) Your honour's most faithful servant, H. P.   

To the Reader.  
HErmes, the Father of Philosophers, (most plainly of any that ever writ) discovered the matter of the philosopher's Stone, but not the manner of completement thereof; and as he saith, he came to the knowledge thereof by the mercy and favour of the great Creator of Heaven and Earth, without the direction, instruction, or information of any mortal man, and writ thereof to posterity, fearing damnation if he should not have done the same; since which time many hundred Philosophers have written of the same Science, (which is the highest and greatest secret that ever Almighty God revealed to mortal man;) but so obscurely, that it is impossible for any man to attain to this high and mysterious Art, except he be Piously and Religiously inclined, and resolved to live a serious and private life, free from all other employment or business in the world: and such a man without doubt, by the mercy and favour of Almighty God, and with the help of these following authors, with some others of the best of these latter times, and the hieroglyphics now cutting and coming forth in Print by the Printer hereof, living in Little-britain, London, never heretofore published; which make a full and clear demonstration to the sons of wisdom of the whole work of the philosopher's Stone, from the beginning to the ending, and giveth a clearer light to the understanding of the Reader, than all the books in the world; so that by the help of these, and such like Books, with the hieroglyphics, this Art doubtless may be attained unto with ten times more ease, and less difficulty than otherwise. These only I have given thee a taste of, until the others come forth, which will speedily be effected. And note this, that scarce one of the ancient Philosophers ever writ fully of this noble Science, but whatsoever one leaves out, may be found in another (if you read many of the best authors.) I have been a Student in this Art many years, and being satisfied of the truth thereof, (having studied many of the best authors), thought fit for the good and benefit of the faithful Students of this Art, to cause these to be published, being by some of my best friends thereunto very much urged; and because the Students of this Art should not be deceived by false Philosophers, and work as they do upon false matters; as Salts, Alomes', Vitriols, metals, Minerals, and the like: let them consider the words of Geo: Ripley, an English monk, who saith: yet the matter of this work, according to all the ancient Philosophers, is one only thing, containing in itself all necessaries to the accomplishing of its own perfection.  
And Henricus Cornelius Agrippa in the second Book of his Occult Philosophy, in the 4. Chap. saith, there is one thing by God created, the subject of all wonderfulness, which is in earth, and in heaven; it is actually, animal, vegetable, and mineral, found everywhere, known by few, by none expressed in his proper name, but covered in numbers, figures, and riddles; without which neither alchemy, nor natural magic, can attain their perfect end.  
And in the Rosary of the Philosophers, it is written: but I advise that no man intrude himself into this Science to search, except he know the beginning of true nature, and her government, which being known, he needeth not many things, but one thing; nor doth it require great charges, because the Stone is one, the Medicine one, the vessel one, the Government one, and the disposition one, &c. And let this suffice, from your faithful unknown friend,  
H. P.   

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, and 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 mediation of one; so all things have sprung from this one thing 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 of all the 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 Earth into Heaven, 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 marvellous adaptations, 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 Treatise written by Alphonso King of Portugal, concerning the philosopher's Stone.  
FAme brought to my knowledge, that in the Land of Egypt, there lived a Learned man that foretold things to come: he judged by the Stars, and the motions of the Heavens; those things which Time was to bring forth which were by him before understood.  
A desire of knowledge carried my affection, my pen, my tongue: with great humility I prostrated the height of my Majesty, such power hath passion upon man: With entreaty and my special Letters unto him, I sent for him by my Messengers, promising him with a sound affection, great reward both in goods and money.  
The wise man answered me with much courtesy: I know you are a great King, and that neither presents, nor the Law of silver nor gold, nor any thing of great value, but merely out of affection I will serve you: for I do not seek that which is too much for me, and therefore I seek not after yours, but you.  
I sent the best of my Ships, which being arrived at the port of Alexandria, the Doctor ginger came aboard, and was brought to me, courteous with love, for having known his great worth by understanding the motions of the spheres, I always held him in that esteem and love which is due to a Learned man.  
The Stone which is called the Philosophers he could make, he taught it me, and we made it together: And afterwards I made it alone, by which means my Riches increased much; and seeing that I was able to do such a thing, and that divers ways, which always produced the same thing, I will propound unto you the most easy, and therefore the most excellent and principal.  
I had a Library of Books of the works of Men of many Nations, but I in this business did esteem neither the Chaldeans, neither the Arabians, (though a diligent people) nor the Egyptians, Assyrians, but those of the East, which inhabit the Indies, and the Saracens did my work, and so well, that they have honoured our Western parts.  
The present time makes me to know a sound and true judgement: because thou shouldst give credit or belief to it, do not conceive that I have lied in any point. That which I look after, is not to bury in oblivion the great worth that was in him my Master: but I will not give such an Empire to any man but to him that is Learned.  
Now to unriddle this mystery and to propose truths in ciphers, though they are obscure, yet by them you may learn, and shall find they are no vain things; and if thou comest to understand this great Mystery, have it not in thy ordinary conversation, but leave it in the same cipher of this impression, if thou understandest how to explain it.  
This Matter by wise men is called by divers names: and this matter which to the unwise seems to be something, to them is nothing, and its nature being equally moist and dry that it will not give one without another; which is a singular thing to have two such different natures meet together in one. The dry is there in a supreme degree, the moist likewise calls for a supreme Authority: the hot and cold fight there together, and are contained there likewise in a supreme degree; and from that equality, comes the name of each of these severally according to the quality: and though the moist be joined with the dry, yet each of them retains its own name.  
Our Hermes tells us that it is Heaven and Earth, but others call it Man and Wife, and out of their marriage they make other Riddles, which serve for a light to the infirm Globe, and from thence are called by some, Water or Earth, others the cold which is enclosed in heat, so much the wise may understand.  
The ancient Chaos, according to my judgement, was knit together by the four Elements: This composition is the like, when the division comes to be made, the Heaven and the Earth comes to be a fift Essence of all, for this matter is of that kind, that it composeth all things. In this matter are found united the four Elements in equal parts, so that if one walk or move, the others do the like, for by one the others are conducted, so much are they equal in their duties one to another, and where can you hope to find a better thing amongst all Animals, then that which is so much approved by all wise men?  
Take the Learned Philosophers Mercury, and let it be purged from its malignancy and foul quality, for it cannot be too clean; and see that the weight be equal with twelve ounces of the said composition, and then put it into a glass bottle, for no mettle else is fit for it. And the form of the glass must be of the form of the Sphere, with a long neck, and no thicker than can be grasped with a large hand, and the length of the neck not above a span, and no wider than the Egyptian seal may cover its mouth. This you must put into an earthen pot, surrounded about with hot ashes, and be sure with a careful hand to stop up the bottle. And then you must have an artificial Furnace made of Clay, so broad and round as that you may fathom at the thickest place. You must not put the pot in the bottom of the Furnace, but hang it or set it in the middle, upon two irons, which must lie Diameter wise, or across, and the earthen pot must stand upon the very centre and cross of the two irons, that the fire may come alike to it in all parts, and then with coals make a soft fire, but let not your patience be troubled to keep it always alike. The fire must not come within a foot of the pot, and the furnace luted up close about the pot, that so the soft fire may keep it always working, and be not troubled to keep the fire still alike, for if it be the same at last as at first, thou hast done the work of an able man.  
Two changes the moon must pass by those Animals, which maketh a month, or the Sun that degree which is called Sextile, without rain, for the work requires drought: and then you shall see a pattern of the work, of which you must be very careful for unmarrying of it from his first matter which is all one. That which time works helped by the Sun and other influences, when taking leave of the Earth, and having drawn out the moistness that runs in its veins, it is so pleased with it, that it converts into sulphur that part which was moist before; so that all is seen as mother Nature placed it.  
This is the part of the Earth, Sulphur, Woman, hot and dry; for when it makes its first change or truck, that part is wanting which encompassed the humidity; as Penelope made war in the absence of Ulysses in Italy, so this Widow so pale and wan, hopes for the return of her banished Husband. By equal weights, as first with Art mixed with Mercury, very pure, with this mixture you may work securely in a glass made by the hands of a good Workman, for the first and the last must be one or like; but if possibly thou canst, the first venture is the truest.  
Do the following work in such manner, that you keep the same fire that you did before, which will be sufficient, and be sure your fire gives no flame, and be sure also to watch it nights and days: and if you take that pain, you shall be sure to find an excellent reward. Thou shalt see the work in its blackness, and that being changed, as it was first borne, which is not yet the thing that mother Nature gave in her first degree, but shall turn to be so liquid and pure that it shall be like to ink, so distinct shall be the form of this creature from its first being.  
Hast thou not seen the Prison which the Silkworm makes for itself, where it dies? and out of that carcase dead in the Net itself made, in which no corruption can come, but riseth again in a form distinct from its first being, than is brought forth and paints itself, with wings in a more ugly shape: So our work begins to live with a new spirit, and new substance, from whence must be continued the perseverance of the body, that so blood may be gotten in it. Do not you then think of making a greater fire, for by that means the blood and body will be destroyed. Then shall you see the most excellent point of this Divine work: open the bottle and it will seem to be ruined, for there will come from it a very stinking smell. In this degree is certainly the greatest labour of this work: for if it be continued with the same heat, it will certainly come to the highest degree of perfection. After this colour is past, you shall see many more different in their likeness and appearance: the Argos, and the Iris in their splendour, that the following of the liquid humour will cause to be of divers colours, until it comes at last to a certain whiteness, then augment a little the heat.  
Friend, be not weary of your work, and let it not trouble your patience, for this is the first point of getting your inheritance. When the Stone is come to the whiteness, it is then fixed, and can never be disunited, though it should burn 100 years, for the union is perfect. Keep, as I have told you, the fire in one degree, that it may come to such a whiteness, as to be like the purest snow, which is called the silver Elixir. But in regard that Gold is more precious in esteem, let it alone in the bottle with the same fire, until the Stone is come from its white into a Citron colour: then increase the fire another degree, and thou shalt attain to a pure red. All being raised up will show your work to be secure: the body of this being taken up, will be hard and light, and in it you may take notice of the body of Diaphano, and the colour of a ruby, as in my own hands myself hath seen it; for which the great God is by me praised. Then put this into an earthen vessel, covered with a cover of the same, like a dish, and this so well joined or luted together, of the bigness to hold three begadas, according to the bigness of the Stone, and put it on a hot fire of flaming wood there to boil. Here the Stone will calcine in 10. days of the Sun, or Sundays, &c. and being taken out of that pot, it will be an impalpable and Divine powder. The first substance which doth good to all, from whence it hath no quality in his Quintessence, but is applied to all, and hath power to do all, and very being of the thing that is applied to. Ente, from the beginning of natural causes: it is neither Gold, nor Silver, nor other mineral, nor subject to the form of any Vegetable, but hath a disposition to do good to all. If it be applied to Gold, from it, it takes firmness, as to convert other things into that mettle. For if to man, by famous works, it gives him health, what can be esteemed more precious? Under this impalpable Gold, it happens that there is found a bright Earth, but very black and glistering, which is not the best however, for that which is very red, is fixed and stable, though it be mixed with all compositions, and so makes no ingression, but his virtues are very admirable. But with equal weight thou must unite it with its first principal matter, very pure, and join or mix them together very carefully, if you would have it be brought to live: and then, as I told you before, let it come to the moderate heat as at the first, and in the like glass as I prescribed before, very close shut: and as thou didst with the fire at the first, so must thou do it now, and in very short time thou shalt see it become black, and of the other colours spoken of before, until it comes to be red, and will presently turn into a stone. This have I seen done in a short time: and he that knows it not, let him know that he walks blindfold.  
I have told you the work in plain words, and how I did it, and saw it wrought, so I did it, and had the reward: and it is no fallacy, seeing that I am a witness to it, for which I praise and bless God, which gave me sufficient of knowledge, science, riches, honour, and state, which let me never forget.  
If thou wouldst have a division of this into 100 parts, and so ad infinitum, it must be done before it hath firmentation or hardness, and then your work will be certain. Take an earthen vessel covered, and in it put your quicksilver, and when it begins to run over, drop in your Elixir, otherwise you cannot keep it for running over. Of Gold one part being purged by Aquafortis with four of quicksilver washed, and four of what is spoken of before, joined with great Art, with one of your Elixir, and put it apart in a crooked glass or retort, and let it feel a fire of coals ten days together, until they be all mixed together. And if you will make a further progression, put into an earthen pot 100 grains of quicksilver, and put it over a flaming fire, and when the quicksilver begins to smoke and fly away in fume, cast in one part of your Elixir, and then cover it. Then let it cool, and it shall prove a very sovereign medicine: 100 parts of quicksilver, according to the fineness of it, this shall convert into Gold. But if you desire to make experience and see the operation upon lead, you shall there find it as well: neither doth it stay there, for its ingression retains that faculty to turn all metals into Gold: to every thing it is to be applied, and it converts every thing into a well complexioned nature, half a grain of this taken into the mouth makes the party strong; the weak and feeble, it makes so lusty, that no man was ever more healthy, and time which is precious to all, brings those that take it, sound to their Graves.  
The best of Bests invites from his supreme dwelling place, the most unfortunate of all, joining together two extremes, after which we shall see him in his greatest dignity and Majesty, which now is most distant from it: say nothing till thou seest the water produce that which is afterward turned into fire; but if thou seest that play, then hide not what else thou knowest, for it is worth full eight hundred years; for being come to that pass, than thou shalt know the worth of it. Then shall be accomplished the fatal time to see my treasure and myself, and myself enclosed or contain myself: I shall not be obscured, and thou shalt remain with my gift that in this darkness thou shalt see such a light where a World shall be represented.   

The second Treatise of Alphonso King of Portugal, concerning the philosopher's Stone.  
THe past work of the most pure stone, is so infinite in multiplying, that it is never weary to give, and to give more, such a likeness hath it to its workmanship. But if you would know another way to separate the four Elements, know that this following Treatise understood, will teach you to do it with more brevity and security.  
Two ounces of gold well refined with one of silver, very fine and pure, melted in clay, and this mixture being filed very small, and with purged Mercury ground until it be well incorporated one into another. Then put such a quantity of common salt so well mixed, as that the body may be well conglutinated.  
Take a glass bottle, subtly to mix these, so that no unclean thing may come to it (though never so little) and then upon a small fire so work it, as that the Mercury may consume or vanish in its own fume. Then you may presume the Gold will remain being a body that will endure the fervency of the fire.  
Wash the matter of this mixture in pure fountain water, so that after many washings, the water may remain many times clean, and retain its sweetness of taste: then weigh the matter that remains, and if you find it heavier than it was at first, grind it again with Salt enough, and put it to the fire again as before.  
Thus I tell you, you must do your work, and in a very soft fire: and when it comes to be of its first weight, that which then remains, will be a matter spungeous and subtle, and so well disposed and prepared, that you may use it in any physic.  
And now you must make a preparation with sublimed Mercury, Copperas, and Salt well washed: for our physic and real conjunction gives it afterwards his life, grinding it with Salt very small. Then in a glass Bottle which hath his receiver, put it to make his distillation.  
But know that within the receiving glass you must put water, and place the bottle in a strong furnace, and make a fire of coals under it, and letting it seeth or boil softly, and it will turn quick, or living, and be much subject to corruption, and with this, work securely and be not weary,  
Nine of these with three of the first composition, joined and well mixed, and ground together: and all these and the other put into a round glass, that hath a neck of a span or palm long, and then stop the mouth very close, for which purpose the mouth must not be made wide but narrow.  
Thus I tell you the glass must be, and of a bigness to hold the quantity of three begadas, and according to the roundness of it, so have a place fitted to put it in the fire, that there the matter may be well joined or mashed together, then will the tincture be made.  
Forty begadas, then shalt thou see the East adorned with the beams of the sun, when this work shall be accomplished according to desire, to change the present glass into another, which serves for the receiver of a Still, which being close luted with lutum sapientiae, on hot water, which it must not touch.  
The Fire must not be of any great heat but moderate, that it may work its effect, distilling its water in a perfect manner, and then do the same work over again; join the matter with great wisdom, with this his distilled Water, join Mercury, of an equal weight with the first matter.  
Note my words which I will tell thee, that now thou shalt come to putrify it, and after forty days put it into the Still, keeping the same order as before, for the glass and the fire, take this distilled water, and in the place where it falls, put in an equal weight of the first matter as aforesaid.  
Do this work as at the first, for it must be thrice reiterated from time to time, receiving the water that the fire will give to the very last. Think not the time light, and though you pass the forty days and more, yet still keep the water in a glass bottle.  
Change it from the receiving glass into another, and put it upon hot ashes, and then thou shalt have, or draw out a lighter element in weight, called air, which you must subtly put into a bottle, and stop the mouth of it very close with Hermes his seal, and its neck also; be careful that you let not forth the air.  
Put in or to the glass another receiver after, (having strongly luted it) and make such a fire as that by his great heat the pot may distil; this Element keep with carefulness, for it is the Element of Fire, and then, thanks be to God, in this work thou hast separated the four Elements.  
After the division of this Chaos, thou must now think of joining them together again: for if thou meanest to join and make that world which was disunited, the only matter which is in the bottom of the glass must be retained or kept and softened by grinding, and then the composition put into a glass.  
Let this glass be round bodied, and long neckt; which glass or bottle you must fortify by luting, and set it upon the coals, that it may have the force of the fire, in such a manner that it may rise ten degrees Titan's Wife of the beloved Bed; and in this manner it will be converted into a hard substance.  
In another like glass put this with a quarter of its weight of the reserved water, and then stop the mouth of it well, and put it in a brass furnace or vessel, and put it upon hot ashes, and keep such a fire to it, as the matter may become dry as it was before.  
This being done, and the congealing and drying being past, as I have said, do the like again, with its fourth or quarter part of that royal water. The infusion must be reitterated, and the fourth time ended of doing the same work, know that thou hast satisfied the drought, or drought, or thirst that this substance had after that water.  
Hast thou not seen the earth when it wants rain, how barren it shows? no fruit to be seen, but all looks like a fallow ground, and every thing like to perish. But if the rain falls to refresh it, it makes it fruitful for generation, or increase, and every seed that is sown in its proper time brings forth its fruit.  
And continuing disperseth its watery power into all plants and trees, and makes the fruit appear on every bough: even so goes this matter preparing; the air which you kept in the bottle, you must give drink to five several times, the tenth part of its quantity at a time, so that in all it must have half its own weight, and always at every time be dried up.  
Then on a Copper plate in a flaming fire try this matter, if it will consume in smoke; for you must presume it to be of the nature of the Ganymedes to fly up to Heaven, but if it flies not upwards, than it is not yet well done, but you must give it more water, and try again whether or no it hath his true spirit.  
Cause it to drink a quarter part of its weight that first it was of, which will be the tenth part of the air, and as you did it before, so do it again: then prove it upon the Copper Plate, to try if it will evaporate and smoke: then turn again to what you did before.  
Then put the matter in sublimation, and when you shall see it all rise up: that which riseth not, but remaineth in the bottom, give it drink again according as is aforesaid: prove it again upon the plate, and so continually try it till it riseth; and than you shall be sure that in the bottom will remain a black earth like a dead body in the glass.  
As the Ganymedes went up to Heaven, so thou shalt see this matter exalted. It shall be demanded from the God of the earth, by Jove, from whom it was stolen, it having been left with Demogorgon, and shall be restored, and if thou sublimate it, oftentimes grinding it until it come at last to be firm, it will all remain in the bottom of the glass.  
To this matter there wants ingression, because there wants the fourth Element, therefore make this operation in a fire neither great nor little, but when thou puttest it in its inflammation take the pot, and be sure that not one drop or tittle of any foul thing comes to it before thou seest infusion.  
If then thou seest it become like wax that it will rope, than thou hast a vast great Treasure, that thy estate shall be advanced to more than the riches of Midas. 100 parts of Mercury put on the fire, and when it begins to fume away, then temper it with one of this matter, and presume thou hast brought it to the perfect medicine.  
And if another time thou dost the same work, one part of this applied to 100 will turn likewise to the second medicine, and one part of this is a great reward, being applied to 100 parts of Mercury hot, or any other metal being melted, making it become Gold most high and sublime: For which the Lord be praised.  
FINIS.   

The book of John Sawtre a monk, concerning the philosopher's Stone.  
ALL things consisting of natural bodies, as well perfect as unperfect, in the beginning of Creation were compounded and made of four natures, and those four natures be the four Elements, viz. Fire, air, Water, and Earth, the which God omnipotent did congelate, mingle, and married together in his mass of poise: for in these four Elements is the Privity hid of Philosophers; and when their natures be coming and reducted together into one, than they be made another thing: whereupon it appeareth that all things universal and variable be of the four Elements, engendered naturally and changed together: whereupon Rasis saith, Simple generation and natural permutation is the operation of the Elements, but it is necessary that Elements be of one kind and not divers: for otherwise they have not action and passion together: for as Aristotle saith, There is no true generation, but of such as be convenient and agreeing amongst themselves. Therefore do not search that thing of nature, that is not of nature, or things not according to their nature; for the Elder tree doth not bring forth pears, nor the thorn tree pomegranates, for we do never gather grapes of thorns, or figs of Thistles; for they offer no things but such as are like themselves; nor do they bring forth other fruit then their own. Therefore it is necessary that our medicine be taken chiefly of such things as it consisteth in; but there be many men busying themselves and meddling greatly and diversely therein, that now a days go about to get the same medicine of dry stones, and divers kinds of salts, as of Sal alkali, Sal. gem. vitriol, salarmoniack, and alum, cicory, tutty, attramentum, saffron, burnt brass, vitriol Roman, verdegris, sulphur, auripigmentum, arsenic, and such other unfruitful matters, whereas neither salts nor alloms, do go into, or be compounded in our work; but the Philosophers named it salts and alums in stead of the Elements as Theophrastus saith. But if thou desire to make the Elixir wisely and perfectly, then learn to know the mineral Roots, and make of them thy work: for as Geber saith, thou shalt not find the term or end of the thing in the veins of the earth; for sulphur and mercury which be the roots mineral, and natural principles, that Nature doth make the foundation of her operations once, as in the minerals and chambers of the Earth, be water, viscous, and a stinking spirit running by the veins and bowels of the Earth, and of them doth spring a fume, which is the mother of all metals, joined by a moist temperate heat, ascending and verberating again upon his upper Earth, until that by temperate decoction in the term of 1000 years is made a certain natural fixation, as more plainly it doth appear, and so is made mettle, as appeareth in the books of Geber: Even so of Sol, (which is our Sulphur reduced into Mercury, by Mercury) is made a water, thick, and mixed with his proper Earth, by temperate decoction, and from it riseth a fume of the veins of this proper Earth, viz. of himself, which afterward is changed into a water, most subtle, which is called Anima, Spiritus, & Tinctura, that is, the soul, the Spirit, and Tincture: and when the same water is reduced upon the Earth from whence it came, and sprinkled upon his own veins, it cometh into a certain fixation, and is made the Elixir complete: and so Art doth work in a short time by the wit of man, more than Nature doth work in 1000 years. But yet we do not make mettle, but Nature doth make it: we do not change metals, but Nature doth change them; but we be nature's helpers or Ministers. Whereupon Medus in Turba Philosophorum, saith, That although our Stone being perfectly created in the Earth, doth naturally contain in himself tincture, yet by himself, he hath no motion or moving to be Elixir, unless thereto he be moved by Art. Therefore let us choose the natural and next minerals, according to the words of Aristotle, for Nature hath procreated all metalique bodies of a fume, Sulphur and Mercury: wherein thou shalt find no Philosopher disagreeing; therefore it behooveth thee to know the principles of this Art, and the principal Roots thereof; for he that doth not know the right beginning, shall never find the right end thereof: for Geber saith in the beginning of his book, he that knoweth nor our beginning in himself, is far from the attaining or understanding of this Science: for he hath not the true Root or ground whereon he should raise this Art, or Science, or work: also in another place he saith; It behooveth that our Art be found out by a natural wit, and a subtle soul, searching forth the natural principles and true foundations. But although that a man may know his principles, yet nevertheless he cannot in this follow Nature in all things, as Geber testifieth. Son, of this Art of alchemy, we do open to thee a great secret; Many Artificers in this Art do greatly err, which do think to follow Nature in all properties and differences.  
Therefore these things thus shortly passed over, as is aforesaid, let us come to that part of the work artificial; many men do write of the Stone, named the philosopher's Stone, but how, or of what it is made, no Philosopher did plainly and openly name, for in these points divers men taught divers things: whereas the truth doth consist in one thing only; but without doubt and without all error, we say that this Stone (which is the root of our Art and privity, or hidden secret of God: and whereof many wise men did treat, who did of it make, and did knit many knots, and so deceived many men in making them thereby fools) is none other thing but man and woman, Sol & Luna, hot and cold, Sulphur and Mercury: and here stick down your stake, staying only and leaving to search further for any other stone, or foolishly to consume thy money, and to bring to thy soul heavy thoughts, or sadness: for what thou sowest thou shalt reap. And forasmuch as this Stone is divided into two parts, we will speak a little of the first part Sol; and note, that without it, our work cannot be done, as I well prove by authority of learned Philosophers. For Aristotle saith, of all things in this world, Sol is most: and it is the firment of white and red, without which it is not done. Also Hermes saith, There is no true tincture but of our brass, that is to say Sol: for all Sol is brass, but all brass is not Sol: so all Sol is Sulphur, but contrary, for in it is nothing of the corruption of Sulphur, but when it is made white in the work, than it worketh the operation of white Sulphur, congealing and converting Mercury into Sol, of the colour named Obrison in Latin, therefore use always the nobler member, that is to say Sol; for it is the kind of kinds, and form of forms; for it is the first and last in metals, and it is amongst them in their natures, as the Sun is amongst the Stars, but it doth concern thee to understand well how to choose in what noble member materiam vel rem homogeneam amborum mundi Luminum: that is a thing of that kind which is a kindred to both the lights in the world, that is to say Sol: for Sol is homogeneam, and the spirit hid and covered in that noble member, without which the work is not done. Wherefore Rasis saith, do not colour it until his hid spirit be drawn out, and made all spiritual; and therefore work thou nothing but that which is very light, and of the most pure Sol; which doth illuminate and lighten all lights, and casteth away all darkness of the night by his power, viz. the superfluity of Mercury and other imperfect bodies, when that it is cast upon them; wherefore Geber saith in the Chapter of the Quintessence and Projection of the Stone: this sulphur, lightning and easting forth his beams, and shining abroad of his most clear substance, doth irradiate and giveth light not only in the day, but also in the darkness whereupon Pandulphus in turba philosophorun, saith, my Brethren know ye that there is nobody more precious or purer than Sol: for as the ruby hath in itself the effect of all precious stones, so Sol hath in itself the virtue of all stones and metals ductible; for it containeth in itself all metals, and coloureth and quickeneth them, when he is most noble of them and of all bodies, and the head and the best of them: and consider this one point more, that Sol is equal in the qualities and parts of it, and it is of a complete nature of the four Elements, without any excess or defect, for by nature it hath part of heat, and part of coldness; part of dryness, and part of humidity; for it is not corrupted, nor corruptible, by the air, nor by the Water, nor by the infection of the Earth, or by the force or violence of the Fire; yet it moisteneth, rectifieth, and adorneth it, because his complexion is temperate, and his nature direct and equal: therefore that Stone is best of all stones, that is most concoct and nearest, or most akin to the fire.  
The second part of our Stone is called Mercury, the which is himself, and of the Philosophers is called a Stone, and yet is no Stone: Whereupon a certain wise man, whereas he speaketh of it, faith, this is a Stone, and yet no Stone, without which, nature doth never work any thing, which both doth, and drinketh up the work, and of it doth appear every colour, whose name is Mercury or Argent vive. Whereupon Rasis saith of it, a work may be created so, that the same work may overcome all Natures; it is friendly to all Mettles, and the mean to join tinctures, for in itself it receiveth that which is of its nature, and doth vomit forth again that which is strange, or enemy to its nature, for it is an uniform substance in all his part. Therefore this Stone is named of the Philosophers, mineral vegetable, and animal, and also artificial, it is called mineral, because it is engendered in the Mine, and is mother of all Mettles, or else it is called mineral, because that when there is projection made upon it, it is turned into Mettle, and it is called vegetable, for of the juice of three herbs mixed together in equal proportions, that they stand in a moist fire forty days, there will be grown forth thereof a Stone of the same colour and virtue of the mineral, for the herbs be Mercury, Purcelane, called Portulaca Marina, which yieldeth milk, and Celendine, it is also called animal or vital, because of himself, without any other thing put into it, his Elements being separate and mixed together in equal weight, and then set in a strong glass with a little hole to take air at in the aforesaid fire, within three months there will engender horrible worms, whereof every one will slay one another, until that one only will remain, which if the Master feed wisely, it will grow and wax to the bigness of a Toad, whose form is terrible, and this Beast is by himself Elixir upon Saturn and Jupiter, or it is called animal, because it is made of a thing that hath life, that is to say man: For in old Hedges it is found of the putrefaction of man's dung, and ordinately heated with a subtle vessel of glass, and therefore the Philosophers said our Stone is found in every man, and that of the vilest thing, and of a most vile price: Wherefore Pythagoras saith, this Stone is animal, because it is apt to bring forth Children; also he saith it is cast in dunghills, and therefore it is vile and rejected in the eyes of the ignorant man. Also in the book which is called Speculum Alchymiae, it is said, this Stone is cast away in the street, and is found in dunghills▪ the which containeth in itself all the four Elements, and ruleth them: and this Stone is artificial, for by man's wit it is knit together; for certain men make Mercury of Lead in this manner: they melt Saturn six or seven times, and every time they draw it with Sal armoniac dissolved; afterwards they take of that Saturn three pounds, and of Vitriol one pound, and of Borax half a pound, and then they do mingle altogether, and put it underneath the philosopher's fire, by forty natural days, and then it is made Mercury, and there is no difference between it and natural Mercury, but that it doth not go into our work, as natural Mercury doth.  
Know thou the clean from the unclean, for nothing giveth that which it hath not; for the clean is of one essence void of alterations: the unclean thing is divers, and of contrary parts, and of a light or easy corruption, therefore put in thy work no strange thing, nor let any thing go into our Stone (except such as is sprung from it) neither in part nor yet in the whole; for if any strange thing be put into it, it will by and by corrupt, nor will that be made thereof which is expected. Therefore purge the yellow body by the adustion of the fire, and then thou shalt find it purged; and after that thou hast it well purged, beat it most strongly, and utterly, and make it into thin plates, and after beat them into leaves, the thinnest that can be possible, as Gold-beaters do, and then so keep them: but the white liquour hath more superfluities, which must of necessity be removed, for they be faeculentiae of the Earth, which is the impediment of melting, and humidity fugitive, which is the impediment of fixation.  
The earthiness feculentine is taken away thus; put it into a mortar of marble or wood, and add to it as much common clean dry salt, and a little vinegar, and stir them strongly about, and rub it very strongly with a pestle of wood wisely, that there do appear nothing of the liquour, and that all the salt be all black, then wash all the matter with clean hot water, until the salt be resolved into water, and then pour the same foul water away, and then put it to the liquour of salt and vinegar, as thou didst before; and do this oftentimes, until the liquour be made as clean and shining as glass, or of the colour of Heaven. And last of all put it into a thick linen cloth, twice or thrice doubled, and then strain it forth twice or thrice into a thick vessel of glass, until it be dry; the proportion of the parts is such, for there be twenty four hours in a natural day, to which add one, and then there be twenty five, this is wisdom: for Geber saith in his fourth book, and sixth Chapter, Study in thy work to overcome the quick silver in thy commixtion. Also Rasis saith, Bodies be of a great perfection; wherefore more quick silver is necessary: and he saith, that wise men hide nothing but the weight and quantities, and this we may know because none do agree with other in weight. Therefore there is a great error; for although the medicine be well preparate and well mingled together, unless that there be quantities, thou hast destroyed all, as to the verity and final compliment, and that shalt thou see in the trial, for when that the body transmuted, be put into cineration, there it will be consumed late or soon, according as little or much it is changed into equality of the proportions by right, according to reason it will never be corrupted: therefore no man can pass through it, unless that he be a wise man, that doth all things according to reason, and true subtlety, and natural wit.  
Euclides being a wise man, counselled us that we should work but in Sol and Mercury, which joined together doth make the philosopher's Stone; whereupon Rasis saith, white and red do proceed of one root, nobody of any other kind coming between or meddling of the kind of Sol; yet it being matter and form absent, all the effect is deprived, quoniam ex materia & forma sit generatio vera; that is to say, very true generation is made of form and matter, therefore it behooveth thee to know, that no Stone, or precious stone, nor any other thing besides this Stone is convenient, nor yet doth agree to this work; but thou hadst need to labour about the solution of the yellow body, reducing it to his first matter: wherefore Rasis saith, we truly do dissolve Gold, that it may be reduced into his first nature, that is to say, Mercury: and when that they be bruised asunder, than they have in themselves tincture abiding: wherefore Rasis in the flowers of Socrates saith, make the marriage, between the Red husband and the White wife, and thou shalt have the mastery. Also Merlyn saith in his book:  

Candida si rubeo mulier sic mixta marito  
Mox amplectuntur complectaque concipiuntur  
Per se solvuntur, per se quoque conficiuntur,  
Et duo qui fuerant, unum quasi corpore fiunt.   
And truly our dissolution is no other thing, but that the body be turned again into moistness, and his quicksilver into his own nature be removed again. Therefore unless our brass be broken and crushed asunder, and ruled by himself until it be drawn from his thickness, and that it be turned into a thin spirit, this labour is in vain; whereupon it is said in the book called Speculum Alchymiae, that the first work of this work is the body reduced into water; that is to Mercury, and that is that the Philosophers call solution, which is the foundation of all the work, and it maketh the body of more liquefaction, and of a more hid and privy subtiliation, which said solution by little and little is done by contritions, and light roasting: wherefore Rasis saith, the disposition of our Stone is, that it be put into his vessel, and be sod diligently, until all do ascend and rise up and be dissolved. And it is spoken in Specula Philosophorum, that the philosopher's Stone doth arise from a vile thing unto a more precious treasure: that is to be understood, that the sperm of Sol is to be cast into the matrix of Mercury, by bodily copulation or conjunction, and joining of them together. Also Pythagoras saith, that when it is put together with his like, and be mercurified, it is a young tree, bringing forth fruit for the soul; the spirit and the tincture may from thenceforth be drawn out of him by temperate heat: whereupon he saith, you Artificers of alchemy, know you that their kinds cannot be truly transmuted unless that it be reduced into his first matter: Also Geber saith, all the whole thing may be made only of Mercury, or Lune, for when that Sol is brought into his first beginning by Mercury, than nature embraceth his own proper nature, and then there is in it an easiness of drawing forth his subtle substance: wherefore Alfidius saith, take things of their own minds, and exalt them to their Roots and beginnings: Also the book called Lumen Luminum saith, that except that a man do cast the red with the fairness away, he can by no means come to the Sulphur, Lightning and Ruddiness. Also Rasis saith in the seventh Chapter, he that knoweth how to turn Sol into Luna, he knoweth also how to turn Sol into Sol: wherefore Pandulphus in Turba Philosophorum saith, he that hath wisely brought forth the venom out of Sol and his shadow, without which no colouring venom is engendered, and he that goeth about by any manner of ways to make colouring venom without this, he loseth his labour, and enjoyeth nothing but sorrow for all his hopes.  
The vessel of our Stone is one wherein all the mastery is fulfilled, and it is a Cucurbit or Gourd with a Limbeck round above and beneath, plain, without any scapolis, not too high, whose bottom be round after the fashion of an egg, or of an urinal, with plain sides, that it being made thin it may ascend and descend most freely and easily; and let the vessel be of such quantity, that the fourth part thereof may contain all the matter: and note that it is not of any other mettle but glass, clean, which is a body full of light and shining every thing through it, and lacking poors, showing also the colours in the work appearing, whereby the spirits passing may successively vanish away; it must also be made right convenient and meet, wisely, that nothing may enter in by it: whereupon Lucas saith, let the vessel be shut strongly with Lutum sapientiae, that nothing may pass forth, nor enter into it, for if his dew should pass forth, or some other strange humour should enter in, all the work should thereby lose his effect: and although it is said by the Philosophers very often, put it into his vessel and shut it strongly, yet sufficeth but once to put it in and shut it, and in that thou hast fulfilled all the mastery for that, that is more, is done of evil: Whereupon Rasis saith, keep it continually, wisely, shut and set it about with dew, ever taking heed that this dew do not pass forth into a Fume: also in Speculum Alchymiae, it is said, the philosopher's Stone must remain close shut in his vessel until it hath drunk up his humidity, and that it be nourished perfectly with the heat of the fire, till it be made white: Also it is said in the book called Beneloquium, even as there be in a natural egg three things (viz.) the Shell, the White, the yolk; even so there be in the philosopher's Stone three things, (viz.) the vessel, the glass, for the egg shell, the white liquour for the White of the egg, and the yellow body for the yolk of the egg; and there becomes a Bird of the yellow and white of the egg, by a little heat of the Mother, the eggshell still remaining whole until the Chicken do come forth; even so by every manner of wise in the philosopher's Stone, is made of the yellow body, and white liquour by mediation of a temperate heat of the mother the earthly substance Hermes bird, the vessel still remaining whole, and never opened until his full perfection; keep therefore the vessel diligently and wisely closed with Lutum sapientiae Philosophorum, that the spirit do not pass forth. Also Rasis saith, keep the vessels with his tiolls and closures, that thou mayest be able and strong in the keeping of his spirit: also in another place, shut thy vessel diligently, and do not in any sort make haste, nor cease from thy work; also take heed that the humidity do not pass out of the vessel, and thy work thereby perish; for Socrates saith, bruise them in most strong vinegar, and seeth it until that it be thick, and take heed that thy vinegar do not turn into a fume and perish or vanish.  

Of the Fires.  
THe Philosophers in their Books have chiefly put two fires, a dry, and a moist; for the dry fire, they call it the common fire, of any manner of thing combustible that will burn: but the moist fire they call the hot, venter Equinus, which may be Englished, the Horse belly; but rather it is Horse dung, wherein remaining moistness, there doth remain heat, and the moistness once consumed, it ceaseth to be hot, and this heat doth remain but in a little quantity, or but five or six days, but this heat may be kept a longer time, by sprinkling him with urine and salt oftentimes; for of this fire Pythagoras saith, the fire of the belly of a Horse hath property not to destroy oil, but to augment it, by reason of his humidity, whereas other fires do destroy it for their heat. Also Senior saith, dig up a grave and lay the Wife with her husband in the paunch or belly of a Horse, or rather in Horse dung, until they be freely with their good wills married and conjoined together. Also Alphidanus saith, hide thy medicine in a moist horse dung, which is the wise man's fire, for the fire of this dung is hot and moist, and obscure, having within it humidity, and a holy light, and therefore there is none like to this in all the world, but only the natural fire of a hot man's body; that is in health, and this is the secret cause of the strife of the Sea, and not fully combust blood of man, and the blood of the red wine is our fire; the Regiment of our fires is such, that the medicine to white must be put into the moist fire, until the full compliment of whiteness, and that the heat must be lent and continual from the beginning, until the colour of whiteness appearing in the vessel, for the lent fire is the conservation of humidity; whereupon Pandolphus saith, Brethren, know that the body is dissolved with the spirit whereunto it is mixed, by a most lent decoction, and so the body is thereby made spiritual with the spirit: Also Astavus saith, the lent fire doth send forth the spirits of life, the excessive fire doth not make equal the Elements, but rather it wasteth the humidity and destroyeth all things: therefore Rasis saith in his high work, take heed in thy sublimation and liquefaction, lest that when you set your fire on fire, the water also do ascend to the top of the vessel, for if it be so, than it being cold it will stick there, and so thou canst not make thy Sulphur, nor open thy Elements, because it is necessary that every one of them in their spherical, or spiritual motion be very often thrust down and lift up, for only the temperate fire is inspicive and perfective of mixtion: Therefore Botulphus saith, a lent fire which is called a clear fire, is the greatest cause of true operation in the Elements. Also Rasis saith, it is our light fire, as in an egg that is nourished, until the body be derived, and the tincture drawn forth, for by light decoction the fire congealeth the water, and draweth forth the humidity of the corruptive part, and the combustion of dryness is prevented. Also all the benefit of this work is in the temperateness of the fire; therefore always take heed of a greater fire, that thou come not before thy time to solution, for that bringeth to desperation: wherefore Rasis saith, take heed of the intention of the fire, for if it be set on fire before the time, than it is made Red before the due time, which doth not profit, and that he may show thee the time of decoction, He saith, the solution of the body, and the congelation of the spirit must needs be made with light decoction of the fire, and with moist putrification in forty days. Also hear Hortulanus saying, know ye that in mingling them together, it behooveth you to mingle the crude, quick, sincere, and right Elements together upon a soft fire, and to take heed of the intention of the fire, until the Elements be joined together. Bonellus saith also, by a temperate heat the body is made sweet and convenient.  
Be of a constant mind in thy work, and do not labour in or upon divers matters or things, proving sometimes this matter, and sometimes another; for in the multitude or diversity of things thy Art consists not, nor is finished, for there is but one subject or medicine, one vessel, one regiment, and one disposition thereof, for all the mastery doth begin in one manner of fashion, and endeth in one manner of mansion; yet the Philosophers did put many works and crafts thereof for the honour and hiding, and prolonging of this Art: as to seethe, to mingle together, to roast, to sublime, to grind, to break, or beat asunder, to congeal, to ad●quate, or make even in quality, to putrify, to make white, to make red; of which things yet there is but one Regiment, which is but to decoct only. Therefore crush it asunder, and seeth still that thou be not weary: also Rasis saith, seeth without intermission. Do not haste or cease at any time from thy work, nor go about to practise or use the sophistical bounds of thy works, but only intend to the compliment of this work: also Rasis saith, it is most sure for thee to apply thy work diligently, nor do thou leave off thy work, being as it were a tree cut down from the bows, be thou therefore steadfast, and of a long continual mind and will in the Regiment. Shut most close thy vessel, and cease at no time, for there is no generation of things but by a continual motion, exclusion of air, and heat temperate. Study and mark also, when that you are in your work, all the signs that shall appear in every decoction, and remember them, for they be necessary for the workman, to the compliment and fulfilling of this work, for it is necessary to continue the work, and moderate the fire; therefore all these things disposed as aforesaid, put the vessel with the medicine in the moist fire so, that half the vessel be in the fire and the other half without, to this intent, that every day it may be looked upon, and within forty days the overpart, or outside of the medicine, shall appear black like Tarr, and that is a sign, that the yellow body is truly turned into Mercury: therefore Bonellus saith, where that you do see blackness appear to that water, know ye that now the body is liquefied: and that truly is the same that Rasis saith, the disposition of our Stone is one, that it be put in his vessel, and that it be throughly sodden, until all do rise and ascend dissolved. Also in another place, continue upon him a temperate heat, until that it be dissolved into water impalpable, and that all the tincture do go forth into blackness, which is a sign of solution.  
Also Lucas saith, When thou seest blackness enure to that water in all things, then know that the body is liquefied; for the Philosophers do call this blackness the first marriage, for that the man is joined to the woman, and it is a sign of a perfect medicine and mixtion, but all the tincture is not drawn forth all at once, but it goeth forth by little and little every day until that in a long time it be complete and finished; and that, that is dissolved doth ever go up to the topward, although that which is remaining beneath be the more: whereupon Avicen saith, that which is spiritual doth ascend up into the vessel, and that which is thick and gross, remaineth in the vessel beneath: but this blackness is named by the Philosophers with many and sundry names; as the fire, the soul, the clouds, the crow's head, oil, tincture, redness, or shadow, Sol, brass, blacklead, black water, sulphur, and by many other names: and that the blackness doth conjoin together the spirit to the body: wherefore Rosarius saith, by the continuance of the fire in the Regiment to the number of forty days, both shall be made a water permanent, the blackness being covered; which said blackness, if it be governed as it ought to be, it doth not stay away above forty days of the colour of blackness. Also Pythagoras saith, as long as the obscure blackness doth appear, the woman doth rule, which is the first strength of our stone; for unless that 〈◊〉 be black, it cannot be white nor red. Also Avicen in the Chapter of humours saith, heat in moistness doth first make blackness, and his moistness endureth until the superfluity thereof be removed, and then it becometh white. Also in our works, first they be made black, secondly white, and thirdly by a greater intention and composition of fire, it behooveth to be made yellow: whereupon it is written in the book called Multifary, in the sixth Chapter in the first detection, which is called putrefaction when our Stone is made black, that is to say black earth, by the drawing forth of his moistness, wherein the whiteness is hid, and when the same whiteness is reversed upon his blackness, and is fixed with his earth by easy roasting, than is made the white, in which whiteness the redness is hid, and when it is well sodden, by augmentation of the fire the same earth is then turned into redness, as after it shall be taught.  
Now again let us return to our black Stone, being strongly closed in his vessel, let it stand therefore continually in the moist fire until that the white colour do appear like unto the manner of most white Salt, and this colour according to the Philosophers, is called Sal ammoniac, without which nothing can be made, or is profitable in our work: And so the intensive whiteness appearing, the perfect marriage & copulation indissoluble of the Stone is made: then is that of Hermes fully fulfilled, saying, That which is above, is as that which is beneath is. That which is above is to obtain Miracles of one thing: But Pythagoras saith, when that you do see whiteness coming above, then be you sure that redness is hid in that whiteness; but before that the white do appear, many colours shall appear.  
Therefore diadems saith, seeth the man and vapour together, until that both of them be congelate into dryness; for unless that it be made dry, divers colours will not appear, for it is ever black, as long as moistness doth rule, and then it sendeth forth divers colours; for in divers manners, and at divers times, it will be moved from colour to colour, until it come to a firm whiteness: Also Zenon saith, all kind of colours will appear in it until the black humidity be dried up; but of such colours take you no great care for they be no true colours; for it shall very often times be citrine, and very often times redness will appear, and often times it will be dry, and also liquid before whiteness, but the Spirit will never be fixed with the body, but with white colour. Astavus saith, between the blackness and the white, there shall appear all colours, even as many as can be named or thought of: from diversity of which colours, divers men gave it divers names, and almost innumerable names: for some did it on purpose to conceal and obscure the Art, and some did it of envy: but in the Chapter of the appearing of divers colours in the medicine, there is a definition of his blackness: for whereas the blackness and the white be extreme colours, and all other colours be mean colours, therefore as often soever as any thing of the blackness doth descend, so often another colour and another doth appear, until it be an extreme whiteness: But for descending, and ascending Hermes saith, it ascends from the Earth up to Heaven, and descends again from the Heaven to the Earth and receiveth the superior strength, and the inferior strength. And note, that if there appear between the black and the white any yellow colour, care not for them, for they do not continue, nor are permanent, but they are slippery and passing away; for there can be no permanent nor perfect Red, except that go before it. Rosarius saith, no man can come from the first to the third, but by the second; for it appeareth that the white is to be looked for in the second, when that it is the compliment of all the work, for afterwards it will never be varied into any other true permanent colour but Red.  
Now we have the white, therefore now it behooveth thee to make Red, for the white medicine and the red do not differ between themselves in any essence, but only in this point, that the red medicine hath need of a greater subtiliation, a longer digestion, and a hotter fire in his Regiment: And therefore forasmuch as the end of the operation of the white is the beginning of the operation of the Red: and forasmuch as that which is the compliment of the one, is the beginning of the other: therefore unless that thou do first make white the medicine, thou canst never make true red. But now how it shall be made Red, we will tell thee shortly. First the medicine to the Red must be put into our moist fire, until the white colour appear, as is aforesaid: afterwards, let the vessel be drawn out of the fire and put it in a pot of sifted ashes, and warm water half full, and set your vessel of glass with the medicine in the ashes unto the midst, and under the earthen pot make a dry temperate fire and continual, but the heat of this dry fire must be greater by double at the least, than was the heat of the moist fire, and by the benefit of this fire the white medicine shall receive Red tincture; truly thou canst not err if thou wilt continue the dry fire: whereupon Rosarius saith, with a dry sire, and a dry calcination roast the dry until that it be made like Cynaber. Whereto from thenceforth put nothing, neither oil, or vinegar, or any thing whatsoever it be, until it be roasted to a compliment of redness; and of a truth, the more Redder that the medicine is made, the more stronger it is, and of more power▪ and that is more roasted will be more Redder, and that which is most roasted is most precious, therefore with a dry fire, burn it without fear, until that it be closed most redly: whereupon a Philosopher saith, in continuing the Red, seeth the white until that it be clothed in purple, and beauty; but some have it; continue the Red and the white until it be clothed in purple clothing: do not cease, although the Red do a little slack to appear, for the fire being augmented, as I said before, after white of the first colours appeareth a mean Red when among these colours shall appear a yellow, but his colour is not continuing, for after that it be perfect, Red will not much tarry to appear, which appearing, be thou certain that thy work is perfect: for Hermes saith, in Turba Philosophorum, between white colour and Red, there appeareth only but one colour, viz. Citrine, which is yellow, but it varieth more or less: also Maria saith, when thou hast true white, thou then afterwards shalt have a false yellow, and afterwards a perfect Red: And then thou shalt have the glory of the clearness of all the World.   

The first manner of Multiplication of our Medicine.  
ELixir is multiplied by two manner of ways; that is to say, by solution of heat, and by solution of drying: by solution of heat is thus. Take the medicine and put it into the vessel of glass, and bury it in our moist fire seven days or more, until that the Medicine be dissolved into water without any troublousness appearing in it. But the solution of drying is that that shall take the vessel of glass with the medicine, and hang it in a brass pot (having a straight mouth) in boiling, and let the mouth be close, that by the vapour of the boiling vapour ascending, the medicine may be dissolved. And note, that the same boiling water must not touch the vessel of glass with the medicine, by the space of three fingers: and this solution is made strongly in one day, or two, or three. After that the medicine is made and dissolved, take it from the fire to cool, to fix, to congeal, to harden or dry, and so let it be very often dissolved, for the oftener it be resolved, so much the more perfect it is; whereupon Bonellus saith, when that our brass is turned, and very oftentimes reiterate, it is made better than it was before, and such a solution is a subtiliation of the medicine, and his virtuous sublimation; whereupon the oftener it is sublimate or subtiliated, so much oftener it getteth a greater Virtue, and a greater tincture, and coloureth more abundantly, and the more it shall make perfect and convert, and turn the more; whereupon in the fourth solution it shall get so much virtue and tincture, that one part shall be able upon 1000 of Mercury cleansed, that it shall convert it into Gold or Silver, better than that which is taken out of the Mines of the Earth: Whereupon Rasis saith, the multiplication of this goodness dependeth wholly on the often reiteration of the sublimations and fixation of the perfect medicine, for the oftener that the order of this compliment be reitterated, so much more doth increase the nourishment thereof, and the virtue and strength thereof is augmented: for the oftener than was wont that thou shalt sublimate and dissolve the perfect medicine, so much the more oftener thou shalt win and gain at every time to cast one upon 1000 as if at first it fall upon 1000 the second time it will convert 10000 the third time it will be cast upon, and convert 100000. and the fourth time upon 1000000. the fift time upon an infinite: For Merodus saith, know ye for certainty, that how much the more and oftener our Stone is dissolved, so much the more is the spirit and body conjoined together, and of this for every time the tincture is multiplied.  
The second way of multiplication is another way; the medicine is multiplied by fermentation, for the ferment to white is pure Silver, and the firment to red is pure Gold: therefore cast one part of the medicine upon ten parts, or twenty of the firment, and all such shall be medicine; and put it upon the fire in a vessel of glass, and shut it well, so that no air may enter nor pass forth, and let it be dissolved or sublimated so often as thou wilt; and as thou dost the first medicine, and one part of the second medicine shall receive as much as one part of the first medicine. Whereupon Rasis saith, now have we fully made our medicine, hot and cold, dry and moist, equally temperate, whereof whatsoever we do put to it shall be of the same complexion that it is put to; therefore conjoin or marry him that he may bring forth fruit like unto himself: But yet do not conjoin or marry it with any other thing to convert it, but with it that it was in the beginning; whereupon it is written in Speculum, this spiritual earth which is the Elixir, must be first in his own body, from whence it was taken at the beginning of his solution, that is to marry his earth, and it being so rectified and purified by his soul to conjoin it by conjunction of his body, from whence it had its beginning; also it is said in the book called Gemma salutaris, the white work hath need of a white firmentation; whereby when he is white with his white firmentation, and when he is made red in his red firment, for then that white earth is firment of firment, for when it is joined to Luna, all is firment to cast upon Mercury, and upon everybody being unperfect mettle to make it Luna: And with the red thereof must be joined Sol; and that is medicine upon Mercury, and Luna to make it Sol. Also Rasis saith, it behooveth that he be mingled with wit and red quicksilver of his kind, and that it be contained and kept that it fly not away; wherefore we bid that quicksilver be mingled with quicksilver, until that one clear water be made of two quicksilvers, and not to make three mixtures until every one of them be dissolved into water; but in their conjunction put a little of the work upon much of the body, as upon four, and in a certain time it will be made in the nature of powder, which is of red or white colour, and this powder is Elixir complete. And truly the Elixir must be of a simple powder; also Egidius saith to 25 Stones of solution, put solution, and to solution desiccation, and put all to the fire, and keep the fume, and take heed that nothing fly from it, tarry and dwell nigh the vessel, and behold and observe the marvellous working, how it shall be removed from colour to colour in less than an hour of a day, until that it cometh to the mark or prick, or butt of whiteness or redness, for it will soon melt in the fire, and come all into the air; for when the fume doth fill the fire, it will enter into the body, and the spirit will then be pulled together, and the body will then be fixed, clear white or red: Then divide the fire, suffering it to cool, and be cold: For and if one of these do fall upon 1000 or Mercury, or any other body, it turneth it into the best Gold or Silver, according as his firment is prepared; wherefore it doth appear, that he who doth not congeal quicksilver that will suffer the fire, and join it to pure Silver, he desireth no right way to the white work; and he who doth not make a red quicksilver that can sustain all fire, and join it to mere gold, he taketh not the right way to the Red work, for by solution and fermentation the work or medicine may be multiplied into an infinite: and note that the Elixir giveth a very light fusion or melting even like wax: whereupon Rosarius saith, our medicine necessarily aught to be of a most subtle substance and pure adherence, cleaving to Mercury of his nature, and of a most thin, and easy liquefaction as water; also in the book which is named Omne datum optimum, when the Elixir is well prepared, it ought to be melted upon a burning plate, or upon a burning coal, even as wax melteth, for that thou dost in the white, do it in the red, for the same is the operation of both, as well in the multiplication, as in the projection. Geber the Philosopher doth bear witness in his fift book, and tenth Chapter, that there be three Orders of Medicines; of the first Order is that which is cast upon imperfect bodies, and doth not take away the corruption, but imperfection, for it doth give tincture, but that tincture doth go away in examination.  
The medicine of the second Order, is that which is cast upon imperfect bodies, and doth give tincture to them in examination; for after the examination the tincture doth remain, but all the corruption of the bodies is not clear taken away for ever by that medicine.  
In the third Order, the medicine is that which is cast upon imperfect bodies, and taketh away all their imperfection and corruption, and from corrupt minerals it bringeth them into incorruptible. But the two first of these medicines being left off, we will speak something of the projection of this medicine of the third degree.  
The perfect medicine truly is cast 1000 or upon more, according as the medicine is prepared or advanced by dissolution, sublimation, and subtilliation; but because so little, that is, so little is cast upon so little, by reason of the littleness thereof, it should not be lift up before his virtue be fulfilled. Therefore the Philosophers made their projection diversely, wherefore this is the best way.  
Let one part be cast upon a hundred of Mercury, and all is medicine, and it is called the second medicine; and let every one part of this second medicine be cast upon a hundred of Mercury, and all is medicine, and is called the third medicine, and is made 1000 yet again, let every part of this third medicine be cast upon 1000 of mercury, and it shall be medicine, and all shall be the best Luna or Sol. And note that the third and the second may be so much dissolved, and subtilliate, that it shall receive a greater virtue, and that it may be multiplied in an infinite: after receive and make projection; first multiply 10. into 10. and it will make 100 and 100 by 10. multiplied will be 1000 &c.  
But how the projection ought to be made, shall be now taught. Put the body upon the fire in a Crucible▪ also if it be a spirit tepescat, let it do like lukewarm water, and cast the Elixir into it, as is aforesaid, moving it well, and very soon when the Elixir is liquefied, and hath mingled itself with the body, or with the spirit, remove it from the fire, and thou shalt have by the grace of God, gold, and silver, according as the Elixir is prepared.  
In short therefore, it appeareth by the premises, that our work doth consist in the body of Magnesia finished; that is, of Sulphur, the which is called Sulphur of Sulphur, and Mercury, which is called Mercury of Mercury: Therefore as it is aforesaid, with one thing, that is our Stone, with one part, that is to say seething, and one disposition, that is to say, first, making of it black; secondly, with making of it white; thirdly, with making of it red; and fourthly, with making of projection, all the whole mastery is finished.  
Of the other part of the false alchemists, and they who do believe them by their distillations, sublimations, calcinations, conjunctions, separations, congelations, preparations, dissolutions, manual contritions, and other deceptions, saying, that it is by a similitude only called an egg, and teaching another sulphur from ours, and another Mercury from ours, and that it may be drawn from some other thing, or effected by some other than our light fire.   

These be all either deceivers, or mightily abused.  
For by what and how many soever names it be called, it is but one and the same thing. Also Lucas saith, do not thou pass or regard for plurality of compositions in nature, which the Philosophers diversely set down in their books; for certainly there is but one thing in all the World, wherein the spirit we seek for is to be found of any profitable and comfortable use, with which everybody is coloured: for in the philosopher's diversity of names, and compositions, they but cover and hide their Science.  
FINIS.    

A Treatise of Florianus Raudorff, of the Stone, or Mercury of the Philosophers.  
In the name of the Father, Son, and Holy Ghost.  
A short Declaration of the Great Matter.  

CHAP. 1.  
KNow ye, that our Medicine is made of 3. things, viz. of a body, soul, and spirit. There are 2. bodies, viz. Luna and Sol. Sol is a tincture, wherewith imperfect bodies are tinged into Sol, and Luna tingeth Luna: for Nature produceth or bringeth forth only its like: as a man a man, a horse begets a horse, &c.   

Proved by Examples.  
We told and named it with names, namely the bodies that serve to our work, which of some are called Ferment: for as a little leaven leaveneth the whole mass, so Luna and Sol turn Mercury as their meal, into their nature and virtue.   

CHAP. 2.  
YOU may say, if Luna and Sol have a prefixed tincture, why do they not tinge imperfect metals? Answer: A babe though borne a man, doth not man's actions: it must first be nourished and bred to an age: so it is with metals also; they cannot show their operation, unless they be first reduced from their grossness to a spiritualty, nourished and fed in their tinctures, through heat and moistness. For the spirit is of the same matter and nature with our medicine; for we say, our medicine is of fire, Nature, and much subtler, but of themselves they cannot be subtle nor simple, for they must be helped with subtle penetrating things.  
Note, earth of itself may not be subtle, but must be made subtle, through moist water, which is dissolving, and maketh an ingress for Sol, that she may penetrate the earth, and with her heat she maketh the earth subtle, and in that way the earth must be made subtle, so long till it be as subtle as a spirit, which then is the Mercury, more dissolving then common water, to dissolve the said metals, and that through the heat of fire, to penetrate and subtiliate the metals.   

CHAP. 3.  
IF you ask, why is Mercury called a better spirit than others, as there are sulphur, orpyment, arsenici, salarmenic, all these are called spirits also: for being set into the fire, they are carried away, and we know not what is become of them; but this Mercury is much subtler and clearer or penetrative, than the other; and metals are turned in it, but the others burn them, and destroy them, make metals more grosser than they were.   

CHAP 4.  
BUT Mercury is of such a subtle nature, that he turns metals into simples, as himself is, and draweth them unto him.  
Note, no mettle may be turned by any of the other four spirits, for if you put any of them to our mettle, it turneth to ashes or earth; but if you do it to Mercury, it will be impalpable, therefore is it called argent vive.   

CHAP. 5.  
We take nothing else to subtilise mettles, or make them penetrative, nor to tinge other mettles; some call it argent vive, or a water, an acetum, a poison, because it destroyeth imperfect bodies, and divideth into several members and forms, as you shall hear, and is called by several names.   

CHAP. 6.  
YOU may say, we do not speak true, that our medicine is made of two things, of body and of spirit; it is right said, that all metals have one root and original.   

CHAP. 7.  
Why can it not be made of two compounded together? Answer, 1. They may be made of all these together. 2. They must be reduced into a Mercury, which would fall difficult by reason of man's life; therefore we take the next matter, which are the two above said things, viz. the body and spirit: Some Philosophers say in their books, our medicine is made out of four things, and it is so, for in mettles and their spirits are the four Elements; and others say true also, saying, metals must be turned into argent vive: herein many learned and wise men do err, and lose themselves in this path.   

CHAP. 8.  
HAving spoken of the matter, of which our medicine is made or joined, or generated; now we will speak of the form of the vessels, in which it is made.   

CHAP. 9  
Form of the vessel.  
IT is requisite that the vessel be likened to the firmament, which encloseth and encompasseth all. For our medicine is nothing else but a change of Elements one into another, which is done by the motion of the firmament; and so it must needs be round and circular.   

CHAP. 10.  
We must speak also of the other or second vessel, and that also must be round; and must be less than the outward vessel; two hand-breadth high, called Cucurbite containing; on the Cucurbite you set an alembic, through which the vapours ascend to the nose of the alembic, which must be well luted: The Lute is made with meal, sifted ashes, white of an egg, &c. or one part of meal, one part of calx vive, tempered with the white of eggs, which you must lute withal quickly; lute it well, that no spirits may get away; which if you lose any of them, will prejudice your work mainly; therefore be cautious.   

CHAP. 11.  
Form of the Oven.  
THis Oven must be round four hands high, and two broad, and one in thickness, to keep in the heat the better. Having spoken of the form of the vessel and Oven: now we will declare how our medicine is generated and nourished.   

CHAP. 12.  
How the matter is extracted, and cherished.  
We say that our matter is generated through the heat of fire, and through the vapour of the water, and also of Mercury, and is nourished in this manner: and to bring this matter into a just comparison, it is requisite to prick up your ears, and to open your reason and understanding, that we may the better understand the following Chapters.   

CHAP. 13.  
FIrst we will show the order of the work in the following Chapters.  
1. The first is called Dissolution. 2. Separation. 3. Sublimation. 4. Fixation, or Congelation. 5. Calcination. 6. Ingression.   

CHAP. 14.  
What is Dissolution?  
IS the turning of a dry thing into a wet one; and you must know, that dissolution belongeth only unto bodies, as to Sol and Luna, which serve for our Art: for a spirit needs not to be dissolved, being a liquid thing of itself, but metals are gross and dry, and of a gross nature; therefore they must be made more subtle; the reasons why they must be subtillized.   

CHAP. 15.  
THe first is, our medicine must needs be subtle, and metals cannot be made subtle unless through dissolution, being reduced into a water, and ascend through the alembic, to be turned to water and spirit, as you shall hear. When it is come to that, that all is ascended, and nothing stayed behind: and the feces are reserved for a further use, as you shall hear hereafter.   

CHAP. 16.  
THe second reason: the body and spirit must be made indivisible, and be one; for no gross thing mingleth with the spirit, unless the gross matter be reduced to a subtlety, as into Argent vive; then the one embraceth the other inseparably. For if Argent vive perceiveth a thing like to itself, than it rejoiceth, and the dissolved body embraceth the spirit, and suffers him not to fly away, and maketh it durable for the fire, and the spirit rejoiceth, because he hath found his fellow: therefore the one must be like the other, and are of one nature.   

CHAP. 17.  
Of Dissolution, how to make it.  
We take leave of Sol and Luna, thinly beaten, very pure, which we put into a good deal of Mercury, which is made pure also: then we put one after the other into Mercury, in a pot, in a heat not too hot, that the Mercury fume not; when we see that no gross thing is in it, and is melted or streameth together, than you wrought well: but if there be any feces, or settlement, than you must add more Mercury to it, and do as you did formerly: and this is the first sign of dissolution, that all be streamy.   

CHAP. 18.  
The Prosecution of this Matter.  
We take all the matter thus dissolved, and set in Balneo Mariae; continue the fire for a sennight, then let it cool: take the matter, press it through a cloth, or skin; if all goeth through, than it is well; if not, begin again in the vessel with more Mercury, so long till it be dissolved: the dissolution in Summer is better than in Winter, yet it matters not much.   

CHAP. 19  
SEparation, is a dividing of a thing into its members, and a separation of the pure from the impure: we take our dissolved matter, and put it into the smaller vessel, which stands in the cucurbite, set the Alimbecke upon, well luted, and set it in ashes; we make a continued fire for a sennight, one part of the spirit sublimeth, which we call the spirit or water, and is the subtlest part; the other part which is not yet subtle, sticketh about the cucurbite, and some of it is fallen to the bottom, which we call the air, and this part we take warm and moist, and the third part remaining in the inner vessel, is yet a grosser matter, which stayeth in the bottom; each of these parts we put into a vessel apart, but the third matter we put more Mercury to, and proceed as formerly, and always each reserved apart, and thus you must proceed: in the inner vessel nothing remaineth but a black powder, which we call the black earth, which is the dregs of the metals, which are an obstruction, why metals cannot be united with the spirit; this powder is of no use.   

CHAP. 20.  
Allegation, or proof.  
YOU may, whereas you have separated the four Elements, from the metals, or divided them, and what is the fire then, which is one of the four Elements also?   

CHAP. 21.  
ANswer: We say, that fire and air is of one nature, which are come open together, and mixed together, and the one is turned to the other: but it were hard to be understood, if you should not be instructed, that the dividing of the Elements is brought to that, that they have their natural operation, as in the whole, so in the parts.   

CHAP. 22.  
We call that air, which remained in the bigger vessel, because it is more hot than moist, cold, or dry: the same you must understand also of the other Elements: if they be not sought in particular, they cannot properly be understood, but are left thus.  
Hence Plato saith, we turned the moist into a siccity, and the dry thing we made moist, and turned the body into water and air.   

CHAP. 23.  
We say, that sublimation is arising from below upward, as we see the vapours which fall on the ground and in the water, are exhaled again by the heat of the sun, and the gross matter lieth still below, as we have said at the changing of the Elements: thus the matter must be subtiliated, which is not subtle enough, all which must be done through heat and moistness, namely through fire and water.   

CHAP. 24.  
Prosecution of the matter.  
KNow that we must take the thing, which remained in the greater vessel, and put the same to other fresh Mercury, that it be well dissolved and subtilised; then we set it in Balneum Mariae for three days, as formerly: but we mention not the quantity of Mercury, only we leave it to your discretion, as much as you have need, that you may make it fusible, and it be clear like a spirit: and note, that you take not too much of the Mercury, that it be not a sea: then we set it again into subliming, as you did formerly, do it so often, till you have brought it all through the Alimbecke, than it is very subtle, and one thing, clear, pure, and fusible: then we put it again into the inner vessel, and let it go once more through the alembic, and see whether any thing be left behind, to the same more Mercury must be added, till it become all one thing, and yields no more sediment, and be separated from all its impurity and superfluity.   

CHAP. 25.  
Declaration.  
I Tell you, that we have made out of two, viz. of body and spirit, one only thing, as a spirit, which is light, and the body is heavy, the spirit quickly and easily flieth upwards; but our work is, that the body, which was fixed is now become volatile, and riseth upward, the which is against his nature: Thus we have made a spirit out of the body, and a body out of the spirit, one only thing.   

CHAP. 26.  
Of Fixation, and Congealation.  
HAving made a spirit out of the body, which is a thing volatile: now is it requisite to be made fix, holding in the fire: for we turned the spirit into a body, viz. we turned the dry into a moistness, and the moistness into a dryness: now we must make it a thing fixed: and again to turn the spirit into a body, and that which formerly rose up, to stay below: and thus have we done according to the sayings of Philosophers, reducing each Element into its contrary, than you will find what you seek after: namely, make the liquid thing dry, and the dry thing to be liquid, out of a fix a volatile, and the volatile to be fix: and this can be done only through Congelation; therefore we will turn the spirit into a body.   

CHAP. 27.  
Coagulation, and Fixation.  
HOw is it done? we take a little of the ferment, which is made of our medicine, be it either Luna or Sol: and take but a little: as if you have 100 lb. of the medicine, take but 10 lb. of the ferment, which must be foliated; and this ferment we amalgamize with the matter which you had before prepared, the same we put into a glass viol with a long neck, and set it in a pot of ashes: all which being set in the fit place: then to the above said ferment 2 or 3 fingers, of the spirit, which is gone through the alembic, than we put a good fire to it for three days, than the dissolved body findeth its like, than they embrace one another, each keepeth to its like: then the gross ferment holdeth with the subtle ferment, attracteth the same, will not let it go, and the dissolved body, which is now subtle, keepeth the spirit, for they are of an equal subtlety, like one to another, are become one thing, and the fire never may separate them; therefore is it requisite through this means to make the one like the other, and thus the firment, a biding place of the subtle body, and the subtle body a staying place for the spirit, that it may not fly away: then we make fire for a sennight, more or less, yet so long till we see that our matter is congealed. The time of this congelation is either prolonged or shortened, according to the vessels or Ovens condition, and of the fires either continuance, or discontinuing.   

CHAP. 28.  
A further proceeding in this matter.  
When you see that this matter is coagulated, then put of the abovesayd matter so much to it, that it be two or three fingers high over it, as you know how it must be done, and put the fire to it as you did formerly, till it be congealed also, and proceed so long in it till all the matter be congealed. And know that Philosophers for the generality have concealed the Congelation in their books, and none of them (as far as we can find) have disclosed it, only Larikalix, who hath composed it into many Chapters, and produced it in the German tongue, without any alteration, which he revealed unto me without any reservation or deceit.   

CHAP. 29.  
Calcination.  
HAving treated of Congealation, and Fixation, now we come to the Calcination. We take the known matter, and put it into an urinal, and set a head upon it, luting it well, set it in the Oven of ashes, make a continued great fire for a sennight, then that which is not fix riseth into the alembic, which we call Hermes his bird, and that which remains in the bottom of the glass, is like ashes, or sifted earth, called the philosopher's Earth, out of which they make their foundation, and out of it they make their increase or augmentation, through heat and moistness: this earth is composed of four Elements, but are not contrary one to another, for their contrariety is changed or reduced to an agreement unto an uniform nature: then we take the moist part, reserve it apart to a further use, which afterward must be put to it, as you shall hear. We take this earth or ashes, which is a very fixed thing, and put it into a strong earthen pot, unto which we lute its lid, and set it in a calcining Oven, that the fire may beat on it above and below, and that fire we continue for three days, so that the pot is always red hot, we make of a stone a white calx, and the things which are of water and earth-nature, are of fire's nature; for every calx is of a fires nature, which is hot and dry.   

CHAP. 30.  
Subtiliation of the four Elements into the fifth essence.  
We have spoken of Calcination, in which we have brought things to the highest subtlety, namely, to fire's nature: now we must further subtiliate the four Elements: we take a little quantity of this Calx, viz. if we have 100 pounds, we keep no more than the fourth part, the other we set into dissolution, with a good deal of fresh mercury, even as we had done formerly, and so follow from Chapter to Chapter; from time to time, as formerly hath been proceeded in.   

CHAP 31.  
Changing Fire into Water.  
NOw my dearest, that you may change the fix into a volatile thing, that is Fire into Water; know that that which was of sire's nature, is now become the nature of water, and that which was fix is now become volatile, and being made very subtle; then we take 1. p. of this water, and put it to the reserved Calx, and we add as much of the water unto, that it go over it two or three fingers breadth over the Calx, then we put fire under for three days long, thus it congealeth sooner than at first; for Calx is hot and dry, and sucks in the humidity greedily; this Congelation must be continued till it be quite congealed: afterward we calcine it as formerly; being quite calcined, it is called the quintessence, because it is of a more subtle nature than Fire, and because of the transmutation formerly made.   

CHAP. 32.  
The philosopher's Examples.  
ALL this being done, than our medicine is finished, and nothing but the ingression is wanting, that the matter may have an ingress into imperfect metals.  
Plato, and many other Philosophers, begun this work again with dissolving, subliming, or subtiliating, congealing, calcining, as at first, and that medicine which we call a ferment, transmutes Mercury into its nature, in which it is dissolved and sublimed; Philophers say, our medicine transmutes infinitely imperfect metals; and say that he which attaineth once to the perfection of it, hath no more need of it, to make any more; but they speak it mystically in their expressions.   

CHAP. 33.  
How our medicine transmuteth metals into Sol and Luna.  
KNowing that our medicine converteth imperfect metals into Sol and Luna, according to the nature and form of the matter, out of which it is made; therefore know, that we now at second time say, that this our medicine is of that nature, that it transmuteth, converts, divideth asunder like fire, and is of a more subtle nature than fire, for it is of a nature of the quintessences, as we said before, therefore it converts Mercury into its nature, seeing our medicine is of a converting nature, as our body converts Mercury into its nature, which is an imperfect body or mettle, and the grossness of mettle it turneth into ashes or powder; therefore our medicine is of a dividing, separating nature, as you see fire doth not turn all the world into its nature, but only that which is of its nature, and the rest it turneth to ashes.   

CHAP. 34.  
Reason why a Spirit is made of a Body.  
We showed by real reason, how a body is turned into a spirit, and again a spirit is turned into a body, viz. out of a fixed this is made a volatile, and of a volatile a fixed thing; the earth is turned to water and air, and the air into fire, and the fire to an earth, the earth into a fire, and the fire is turned to air, and the air is turned into water, and the water is become an earth. Now the earth which was of fire's nature, is brought to the nature of quintessence. Thus we have spoken of all the ways of transmuting, performed through heat and moistness, and have made out of dry, a moist thing, and out of the moist a dry one; otherwise natures, which are of several motions, and of several mansions, could not be brought to one uniform thing, if one should be turned in the others nature.   

CHAP. 35.  
Accomplishment of Philosophers sayings.  
We having brought the matter to the abovesayd points, then have we done, and wrought according to the philosopher's sayings, when they say in their Books: Rising from the Earth into Heaven, and coming down from Heaven into the Earth; to that sense, to make the body which is of earth, into a spirit, which is a subtle thing in his nature, and then to reduce the spirit into a body, which is a gross low thing, changing one Element into another, as earth into water, water into air, air into fire; then fire is turned into water, and water into fire, and that into a more subtle nature and quintessence. Having thus done, then are you come to the glory of the world: be dutiful to God, remember the poor.   

CHAP. 36. Ingression.  
TAke quick Sulphur, melt it in an earthen vessel, well glazed, being melted, power it forth into a Lie made of Calx vive, and willow ashes: let all these boil in a kettle gently, an oil swimmeth on the top, which take and keep, having enough of it, we mingle it with sand; distil it through the alembic, so long till it become incombustible: with this oil we imbibe our medicine, which will be like soap, than we distil by the alembic, and receive the fumes which come over, and put it on again three or four times, if it hath not enough, then put more of this oil to it, being thus imbibed, than put fire under, that the humours may come away, and the medicine be firm and fusible on the body of the glass. Then we take Avis Hermetis, which we reserved formerly, and put it to it by degrees, till all be made fix.   

CHAP. 37.  
Laus Deo.  
ACcording to Avicen, it is impossible to convert metals, unless they be reduced to their first matter. But by Arts help they are converted into other mettle: we know, that Artists do like physicians, purging first the corrupted matter, which is obstructive to man's health, than Cordials are ministered, which restore health: so good Artists must proceed in like manner by converting of metals: first Mercury and Sulphur in metals are purged, whereby they strengthen the heavenly elemental parts in them, according to their desired preparation of metals: then nature worketh further and not Art, but instrumentally helpeth, and then is seen that she really maketh Sol and Luna. For as the heavenly elemental virtues work in natural vessels, even so do the artificial, being made uniform, and as nature worketh through the heat of fire and stars, the same Art effecteth by fire, if temperate and not excessive, for the moving virtue in the matter; for the heavenly virtue in it, mingled at first, inclinable to this or that, is furthered by Art; heavenly virtues are communicative to their subjects, as is seen in natural created things, chiefly in things generated by putrefaction, where the astral influences are apparent, according to the matters capacity. Artists do imitate herein, destroying one form to beget another; and his proceedings are best, when they are according unto nature: as by purging the Sulphur by digesting, subliming, and purging Mercury vive, by an exact mixture with the metals matter, and thus out of their virtues every metals form is produced.  
The virtue of the converting Element must be predominant, and the parts of it must appear in the Element converted: and being thus mingled with the Elementated thing, than that Element will have that matter, which made it an Element, and hath the virtue of the other vert Element. This is that great mystery in this Art.  
Scito quod ejus principium est, siout finis.  
FINIS.    

The names of the philosopher's Stone, Collected by WILLIAM GRATACOLLE.  
GOld, Sol, Sun, brass of Philosophers, the body of Magnesia, a pure body, clean, ferment of Elixir, Masculine, Argent vive fixed, Sulphur incombustible, Sulphur red, fixed, the rubine stone, kybrik, a man, green vitriol, burnt brass, red earth: the water that is distilled from these things, is named of the Philosophers, the tail of the Dragon, a pure wind, air, life, lightning, the house, the afternoon light, virgin's milk, sal armoniac, sal ni●e●, the wind of the belly, white fume, red water of sulphur, tartar, saffron, water, the white compound, stinking water, the filthiness of the dead blood, Argent vive, a Cucurbite with his alembic, the vessel of the Philosophers, a high man with a salad, the belly of a man in the midst, but in the end it is called the foot, or the feet, or on the which feet, or earth is calcined, roasted, congealed, distilled, or made still and quiet: the shadow of the Sun, a dead body, a crown overcoming a cloud, the bark of the Sea, Magnesia, black, a Dragon which eateth his tail, the dregs of the belly, earth found on the dunghill putrified, or in horse dung, or in soft fire, Sulphur, Mercury, secondly in number, and one in essence, name, in name, a stone, body, spirit, and soul; it is called earth, fire, air, all things, because he contains in him four Elements; it is called a man or beast, that hath soul, life, body, and spirit, and yet some Philosophers do not think the matter to have a soul.  
But as it is a stone, it is called the water of Sulphur, the water of the world, the spital of Lune, the shadow of the Sun, a den, Sol, Elephas, white Jayre, eyes of fishes, Beyia, Sulphur, vine sharp, water, milk, vinegar of life, tears, joining water, Urine, the light of lights, a marvelous Father, Father of Minerals, a fruitful tree, a living spirit, a fugitive servant, certore of the earth, venom, most strong vinegar, white gum, everlasting water, a woman, a feminine, a thing of vile price, Azot, menstruous, Brazill, in nature Azot, water, the first matter, the beginning of the world; and mark this, that Argent vive, Mercury, Azot, the full moon, Hypostasis, white lead, or red, do all of them signify but one thing, our stone, our brass, our water, Iron, Silver, Lime, whiteness, Jupiter, Vermilion white, after divers times and degr●es of operation.  
And note, that the Philosophers washing is to bring again the whole soul into his body, wherefore you may not understand thereby, the common white washing is convenient to be done with vinegar, and salt, and such like.  
Also note, that when blackness doth appear, than it is called dispensation of the man and woman between them, and that the body hath gotten a spirit, which is the tears of the virtues of the soul upon the body, and the body doth revive the action of the soul and spirit, and is made an Eagle and the mean of natures.  
And note, that white earth, white Sulphur, white fume, Auripigmentum Magnesia, and Ethell, do signify all one thing.  
Also the stone is called Chaos, a Dragon, a Serpent, a Toad, the green Lion, the quintessence, our stone Lunare, chameleon, most vild black, blacker than black, virgin's milk, radical humidity, unctuous moisture, liquour, seminal, Salarmoniack, our Sulphur, Naptha, a soul, a Basilisk, Adder, Secundine, blood, Spearne, Metteline, hair, urine, poison, water of wise men, mineral water, Antimony, stinking menstrues, Lead of Philosophers, Sal, Mercury, our Gold, Lune, a bird, our ghost, dun Salt, alum of Spain, attrament, dew of heavenly grace, the stinking spirit, Borax, Mercury corporal, wine, dry water, water metelline, an egg, old water, perminent, Hermes bird, the less world, camphor, water of life, Auripigment, a body cynaper, and almost with other infinite names of pleasure.  

The Secret of Secrets, and Stone of Philosophers.  
IF thou desirest to be so lucky, as that thou mayest obtain the blessing of Philosophers, as God doth live for ever, so let this verity live with thee.  
The Philosophers do very properly say, it tarrieth in the shell, and containeth in himself both white and red, the one is called masculine, the other feminine, animal, Vegetable, and mineral; there is no such other thing found in this world, that hath both power active, and passive in it, and also hath within him a substance, dead, and quick, spirit and soul, which to the ignorant, the Philosophers do call it the most vile thing, it holdeth in him the four Elements, contained in his skirts where he is found, and commonly of all men, it may be bought for a small price, it doth ascend by itself, he waxeth black, he descendeth and waxeth white, increaseth and decreaseth by himself.  
It is a matter which the earth bringeth forth, and descends from heaven, waxeth pale and red, is born, is dead, riseth again, and after liveth for ever: by many ways it comes to his end, but his proper decoction is upon a fire, soft, mean, strong, it is augmented until they be sure it resteth quietly with red in the fire; this is according to the vow of all good Philosophers, (called the philosopher's Stone) read and read again, and every thing more clear thou shalt never find, and if hereby thou understandest not the matter, thou shalt never otherwise know it, or learn this Art.  
Hermes saith, the Dragon is not dead, but with his Brother, and his sister, not by one, but by both together: note these things, three heads and one body, one nature, and one mineral; and this is sufficient for them which have any aptness of understanding in this Science: the Dragon is not mortified nor made fixed, but with Sol and Luna, and by none other, as saith Hortulanus by mountains in bodies, in the plain of Mercury, and in these look for it, and this water is created, and by concourse of these two, is called water permanent of Philosophers.  
Our sublimation is to seeth the bodies with golden water, to dissolve, to liquefie, and to sublime them; Our calcination is to putrify and digest by four days, and to do no other ways, wherefore many be deceived in sublimation.  
Thou mayest know that brass which is the philosopher's Gold, is their Gold, and that is true, but thou hast searched for greenness, thinking that brass is a Leprous body, which he hath for his greenness, wherefore I say unto thee, that all that is perfect in brass, is that greenness only that is in him, because that that greenness (by our mastery) is turned shortly into gold, and of this thing we have experience, and if thou wilt prove it we will give thee a rule.  
Take therefore burnt brass, and perfectly rubified, and break and imboyle him with drink seven times, as much as he is able to drink in all the ways of rubifying and roasting him again, afterward make him to descend, and his green colour will be made red, as clear grains, and thou mayst know that so much redness will descend with him, that it will tinckt, Argent vive in some part with the very colour of gold, and all this we approved, for it doth work very great operations; yet thou canst not prepare the Stone by any means with any drink green and moist, which is seen to be borne in our Minerals. O blessed greatness! which doth engender all things, whereby thou mayst be informed that no vegetable or fruit in budding will appear, except there be a green colour; wherefore Philosophers call it their bud, and likewise they call it the water of purifying or putrefaction, and they say the truth herein; for with his water he is purified & washed from his blackness, and made white, and afterwards he is so made red, whereby thou mayst learn to know that no true tincture is made, but of our brass; seeth him therefore with his soul, till the spirit be joined with his body, and be made one, and thou shalt have thy desire. Wife men have spoken of this in many names, but know thou right well, that it is but one matter which doth stick unto Argent vive, and to bodies, and thou shalt have the true signs; yet left thou shouldest be deceived hereby thou mayst know what Argent vive is to stick unto: Argent vive doth stick to the bodies, which is false; for they think that they do understand that Chapter of Gebar, of Argent vive, wherein he saith, when in searching in other things, he doth not find by our invention any matter to be more agreeable unto nature than Argent vive of the bodies; for this place is to be understood of Argent vive philosophical, for that Argent vive only sticketh and tarrieth in, and with the bodies: and the old Philosophers could find no other matter, nor can those which be Philosophers now invent any other matter which will abide with the bodies, but Argent vive of the Philosophers; for common Argent vive doth not stick to the bodies, but the bodies do stick to that Argent vive, and this is certain by experience; for if the Argent vive common be joined with any bodies, the Argent vive abides in his proper nature, or flies away, and doth not turn the body into his proper nature, and therefore he doth not cleave unto the bodies; and for this cause many be deceived in working in common Argent vive, for our Stone, that is to say, Argent vive accidental which doth advance himself far above Gold, and doth overcome it, and he doth kill, and he doth quicken; for thou must know that Argent vive, father of all marvellous things of this our mastery is congealed, and is both spirit and body; and this is that Argent vive which Gebar did speak of, the consideration of a very matter which doth make perfect, is the consideration of a chosen pure substance of Argent vive, but chiefly out of whom the substance of Argent vive may be drawn out is to be inquired of: and we making answer do say, that in them in whom it is, out of them it may be drawn; therefore son, consider well, and see from whence that substance is, and take that and none other: if thou desire to come to knowledge I say unto thee, for love of Christ that by no other means we can it find; now the Philosophers never might find any other matter that would continue in the fire, but that only which is unctuous, perfect, and incombustible, and that matter, when it is prepared as it ought, will turn all bodes mineral which it toucheth rightly unto most perfect Sol complete and above all bodies Lune.  
Seeth first with wind, and afterwards without wind, until thou hast drawn out of thy subject or matter the venom (which is called the soul;) that is it which thou seekest, called the everlasting aquavitae for alldiseases, the whole mastery is in the vapour. Avicen.  
Let the body be put in a fire kindled for forty days by elemental heat; then in that decoction of forty days, the body will rejoice with the soul, and the soul will rejoice with the body and spirit, and the spirit will rejoice with the body and soul, and they are made immortal and perpetual without separation.  
FINIS.