THEATRUM CHEMICUM BRITANNICUM.  
CONTAINING Several Poetical Pieces of our Famous English Philosophers, who have written the Hermetique Mysteries in their own Ancient Language.  
Faithfully Collected into one Volume, with Annotations thereon, By ELIAS ASHMOLE, Esq. Qui est Mercuriophilus Anglicus.  
THE FIRST PART.  
Serpens et Bufo gradiens suꝑ terram Aquila volans, est nostrum Magistorium.   printer's or publisher's device 
LONDON Printed by J. Grismond for NATH: BROOKE, at the Angel in Cornhill. MDCLII.   

TO All Ingeniously Elaborate Students, In the most Divine Mysteries of Hermetique Learning.  
THe Subject of this ensuing Work, is a Philosophical account of that Eminent Secret treasured up in the bosom of Nature; which hath been sought for of Many, but found by a Few, notwithstanding Experienced Antiquity hath afforded faithful (though not frequent) Discoveries thereof. Past Ages have like Rivers conveied down to us, (upon the float,) the more light, and Sophistical pieces of Learning; but what were Profound and Mysterious, the weight and solidity thereof, sunk to the Bottom; Whence every one who attempts to dive● cannot easily fetch them up: So, that what our Saviour said to his Disciples, may (I hope without offence) be spoken to the Elected Sons of Art; Unto you it is given to know the Mysteries of the Kingdom of God; but to others in Parables, that seeing they might not see, and hearing they might not understand.  
Our English Philosophers Generally, (like Prophets) have received little honour (unless what hath been privately paid them) in their own Country; nor have they done any mighty Works amongst us, except in covertly administering their Medicine to a few Sick, and healing them. (For greater Experiments than what it performs in Physic, they never publicly made show of.) Thus did I▪ O. (one of the first four Fellows of the Fratres R. C.) in curing the young Earl of Norfolk, of the Leprosy; and Doctor B. in carrying off the virulency of the Smallpox, twice, from Queen Elizabeth; insomuch that they never appeared. But in Parts abroad they have found more noble Reception, and the world greedy of obtaining their Works; nay, (rather than want the sight thereof) contented to view them through a Translation, though never so imperfect. Witness what Maierus, Hermannus, Combachius, Faber, and many others have done; the first of which came out of Germany, to live in England; purposely that he might so understand our English Tongue, as to Translate Norton's ordinal into Latin verse, which most judiciously and learnedly he did: Yet (to our shame be it spoken) his Entertainment was too too course for so deserving a Scholar.  
How great a blemish is it then to us, that refuse to read so Famous Authors in our Natural Language, whilst Strangers are necessitated, to Read them in Ours, to understand them in their Own, Yet think the dignity of the Subject, much more deserving, than their Pains.  
If this we do but ingeniously Consider, we shall judge it more of Reason that we look back upon, then neglect such pieces of Learning as are Natives of our own Country, and by this Inquisition, find no Nation hath written more, or better, although at present (as well through our own Supineness, as the Decrees of Fate,) few of their Works can be found. John Leland took very much pains, even at the yielding up of the Ghost, of our English Learning, to preserve its latest (but weakest, 'cause almost spent) Breath; and from him John Bale, with John Pitts (who indeed is but Bale's Plagiary) hath left us a Catalogue of the Writers of this Nation, and that's near all. Yet Posterity for this is deeply obliged. What punishment then did their pestilent Malice deserve, who robbed us of their whole Works?  
A Judicious Author speaking of the Dissolution of our Monasteries, saith thus: Many Manuscripts, guilty of no other superstition then Red letters in the Front, were condemned to the Fire; and here a principal Key of Antiquity was lost to the great prejudice of Posterity. Indeed (such was Learning's misfortune, at that great Devastation of our English Libraries, that) where a Red letter or a Mathematical Diagram appeared, they were sufficient to entitle the Book to be Popish or Diabolical.  
Our English Nation hath ever been happy for Learning and Learned men, and to illustrate this, I hope it will not prove distasteful.  
As first, the Druydae (the famous and mysterious Druydae) that were Priests, Diviners, and Wise men: and took their Original and Name from Druys Sarronyus the fourth King of the Celts, (styled Sapientum & Augurum Doctor,) who died Anno Mundi. 2069.  
Next the Bardi, who celebrated the Illustrious Deeds of Famous Men, which they ingeniously disposed in Heroic Verse, and sung them to the sweet Melody of the Harp: Amongst other Testimonies hereof receive Chaucer's;  
The old gentle Britons in her days  
Of divers aventures maden Lays,  
Rhymed first in her Mother Tongue,  
Which Lays, with her Instruments they song.  
These Philosophers had their Name from Bardus Druydus (the 5 King of the Celts,) who was the first Inventor of Verses, as Berosius tells us; and died An. Mundi 2138. Neither of these Sects of Philosophers used any writing (indeed it was not lawful; for,) such was the Policy and Curiosity of Elder Ages (to defend their Learning and Mysteries from the Injury of Ignorant Interpretations) that they delivered them to Posterity, by Tradition only.  
Caesar testifies, (and 'tis a noble Testimony) That the Learning of the Druydi, was first invented in Britain, and thence transferred into France; and that, in all his time, those of France came over hither to be Instructed. Agricola (in Tacitus) prefers the Britain's before the Students of France (notwithstanding that they were of a docible Wit, and apt to Learn) in that they were curious in attaining the Eloquence of the Latin Tongue.  
As for Magic, Pliny tells us, It flourished in Britain, and that the People there were so devoted to it (yea, with all Compliments of Ceremony) a man would think that even the Persian learned his Magic thence.  
A German Poet, says, that when the World was troubled with Pannonick Invasions, England flourished in the knowledge of all good Arts; and was able to send of her Learned Men into other Countries, to propagate Learning; and instances Winifrid (alias Boniface the Devonshire Man) and Willebroad (the Northern Man) that were sent into Germany.  
Nay more, England was twice Schoolmistress to France (for so saith Peter Ramus) viz. First by the Druydae (who taught them their Discipline) and afterwards by Alcunius, in Charles the Great's time, through whose persuasions the Emperor founded the University of Paris.  
For the Saxons, it is not to be denied but that many of them, after their conversion to Christianity, were exceedingly Learned, and before that, much addicted to soothsaying, Augury, Divination by the Neighing of Horses, etc. And 'tis worth the Enquiry (there being more in it then we ordinarily apprehend) why they in General worshipped Herthas' [i. e. Dame Earth] for a Goddess, and honoured Mercury above all the Gods of the Germans, whom they called Wooden, (hence Wodensday now our Wednesday?) For, they believed that this Dame Herthus Intermediated in Humane Affairs and Relieved the Poor; whose Image was made Armed, standing among Flowers, having in its right hand a Staff, and in it a Banner, wherein was painted a Rose; In the other Hand a Balance, and upon the Head thereof a Cock; on the Breast a carved Bear, and before the Middle, a fixed Scutcheon; in Chief whereof was also a Balance; in Face, a Lion; and in Point, a Rose. And for their God Wooden they esteemed him as their God of Battle, representing him by an Armed Man. Insomuch that we to this very day retain the Word Wood among us, to Signify Fierce, Furious, Raging, [as when one is in a great Rage, we usually say he is Wood:] So the Mercury of the Philosophers is shadowed under the fierce and terrible Names of Lion, Dragon, Poison, etc. But this is not All, although it be Something.  
And now to come yet nearer to our Selves; we must needs say that of Later Times (since the Conquest) our Nation hath produced such Famous and eminently learned Men, as have equalled (if not surpassed) the greatest Scholars of other Nations, and happy were we if now we could but partake of those Legacies they left, and which Envy and Ignorance has defrauded us of: (Howsoever the small remainder which is left, we have good reason to prize,  
For out of old Fields as Men say,  
Cometh alle this new Corn from year to year;  
And out of old Books in good faith  
Cometh alle this science, that Meuleare.)  
That England hath been successively enriched with such Men, our Country men John Leland (and I never heard he was Partial) abundantly Testifies: who avers, That Generally we have had a great number of excellent Wits and Writers, learned with the best as Times served, who besides their knowledge in the four Tongues, in which part of them excelled, there was no Liberal Science or any Feat concerning Learning, in which they have not showed certainte Arguments of great Felicity and Wit. And thus much for the Generality of Learning.  
Now for a Particular account of the Hermetique Science, vouchsafe (Ingenious Reader) to accept the ensuing Collections, yet not so, as if therein were contained all the Works of our English Hermetique Philosophers, (for more are designed in a Second Part to follow and complete this a full Theatrum; the which GOD allowing me further Time and Tranquillity to run through it, as I have already this, I intent shortly to make ready for the Press.) Whereby yet more to manifest what Men we have had, no less famous for this kind of Philosophy, then for all other Commendable Arts and Sciences.  
To add any thing to the praise thereof, were but to hold a Candle before the Sun; or should I here deliver a full Account of the Marvellous Operations and Effects thereof, it would be as far beyond the limits of a Preface, as remote from the Belief of the generality of the World. Nor do I expect that all my Readers should come with an Engagement, to believe what I here write, or that there was ever any such thing in rerum natura as what we call A Philosopher's Stone, nor will I persuade them to it, (though I must tell them I have not the vanity to publish these Sacred and Serious Mysteries and Arcana, as Romances) 'tis enough that I know Incredulity is given to the world as a punishment. Yet I'll tell them what one of our Ancient Poetical Philosophers says,  
If you will listen to my Lay,  
Something thereby you may find,  
That may content your mind:  
I will not swear to make you give credence,  
For a Philosopher will find, here in Evidence  
Of the Truth; and to Men that be Lay,  
I skill not greatly what they say.  
I must profess I know enough to hold my Tongue, but not enough to Speak; and the no less Real than Miraculous Fruits I have found in my diligent enquiry into these Arcana, lead me on to such degrees of Admiration, they command Silence, and force me to lose my Tongue. Yet, as one greatly affecting my Native Country, and the satisfaction of all Ingenious Artists, I have published (for their use) these ensuing Collected Antiquities; and shall here say something more than they speak of.  
He who shall have the happiness to meet with S. Dunstan's Work● De Occulta Philosophia, (a Book which E. G. A. I. made much use of, and which shall chiefly back what here I am about to say) may therein read such Stories as will make him amazed to think what stupendious and Immense things are to be performed by virtue of the Philosophers Mercury, of which a Taste only and no more.  
And first, of the Mineral Stone, the which is wrought up to the degree only that hath the power of Transmuting any Imperfect Earthy Matter into its utmost degree of Perfection; that is, to convert the basest of Metals into perfect Gold and Silver; Flints into all manner of Precious Stones; [as Rubies, Saphires, Emeralds, and Diamonds, etc.] and many more Experiments of the like nature. But as this is but a part, so it is the least share of that Blessing which may be acquired by the Philosopher's Materie if the full virtue thereof were known. Gold I confess is a delicious Object, a goodly Light, which we admire and gaze upon ut Pueri in Junonis avem; but, us to make Gold (saith an incomparable Author) is the chiefest intent of the Alchemists, so was it scarce any intent of the ancient Philosophers, and the lowest use the Adepti made of this Materia.  
For they being lovers of Wisdom more than Worldly Wealth, drove at higher and more Excellent Operations: And certainly He to whom the whole Course of Nature lies open, rejoiceth not so much that he can make Gold and Silver, or the Devils to become Subject to him, as that he sees the Heaven's open, the Angels of God Ascending and Descending, and that his own Name is fairly written in the Book of life.  
Next, to come to the Vegetable, Magical, and Angelical Stones; the which have in them no part of the Mineral Stone (Quatenus a Stone, Fermented with Metalline and Earthy Nature) for they are marvellously Subtle, and each of them difforing in Operation and Nature, because Fitted and Formented so several 〈◊〉 and Purposes. Doubtless Adam (with the Fathers before the ●lood, and since) Abraham, Moses, and Solomon, wrought many Wonders by them, yet the utmost of their Virtues they never fully understood; nor indeed any but GOD the Maker of All things in Heaven and Earth, blessed for evermore.  
For, by the Vegetable may be perfectly known the Nature of Man, Beasts, Fowls, Fishes, together with all kinds of Trees, Plants, Flowers, etc. and how to produce and make them Grow, Flourish & bear Fruit; how to increase them in Colour and Smell, and when and where we please, and all this not only at an instant, Experimenti gratia, but Daily, Monthly, Yearly, at any Time, at any Season; yea, in the depth of Winter. And therefore not unlike, but the Wallnut-Tree which anciently grew in Glastenbury Church-yard, and never put forth Leaves before S. Barnabies Day, yet then was fully loaded with them, as also the Hawthorne there, so greatly famed for shooting forth Leaves and Flowers at Christmas, together with the Oak in New-Forrest in Hampshire that bore green Leaves at the same Season; may be some Experiments made of the Vegetable Stone.  
Besides the Masculine part of it which is wrought up to a Solar Quality, and through its exceeding Heat will burn up and destroy any Creature, Plant, etc. That which is Lunar & Feminine (if immediately applied) will mitigate it with its extreme Cold: and in like manner the Lunar Quality benumbs and congeals any Animal, etc. unless it be presently helped and resolved by that of the Sun; For though they both are made out of one Natural Substance; yet in working they have contrary Qualities: nevertheless there is such a natural Assistance between them, that what the one cannot do, the other both can, and will perform.  
Nor are their inward Virtues more than their outward Beauties; for the Solar part is of so resplendent, transparent Lustre, that the Eye of Man is scarce able to endure it; and if the Lunar part be exposed abroad in a dark Night, Birds will repair to (and circulate about) it, as a Fly round a Candle, and submit themselves to the Captivity of the Hand: And this invites me to believe, that the Stone which the ancient Hermit (being then 140 Years old) took out of the Wall in his Cell, and showed Cornelius Gallus, Ann. 1602. was of the Nature of this Vegetable Stone: For, (upon the opening his Golden Box wherein it was enclosed) it dilated its Beams all over the Room, and that with so great Splendour, that it overcame the Light that was kindled therein; Besides the Hermit refused to project it upon Metal (as being unworthy of it) but made his Experiment upon Veronica and Rue.  
By the Magical or Prospective Stone it is possible to discover any Person in what part of the World soever, although never so secretly concealed or hid; in Chambers, Closets, or Caverns of the Earth: For there it makes a strict Inquisition. In a Word, it fairly presents to your view even the whole World, wherein to behold, hear, or see your Desire. Nay more, It enables Man to understand the Language of the Creatures, as the Chirping of Birds, Lowing of Beasts, etc. To Convey a Spirit into an Image, which by observing the Influence of Heavenly Bodies, shall become a true Oracle; And yet this as E. A. assures you, is not any ways Necromantical, or Devilish; but easy, wondrous easy, Natural and Honest.  
Lastly, as touching the Angelical Stone, it is so subtle, saith the aforesaid Author, that it can neither be seen, felt, or weighed; but Tasted only. The voice of Man (which bears some proportion to these subtle properties,) comes short in comparison; Nay the Air itself is not so penetrable, and yet (Oh mysterious wonder!) A Stone, that will lodge in the Fire to Eternity without being prejudiced. It hath a Divine Power, Celestial, and Invisible, above the rest; and endowes the possessor with Divine Gifts. It affords the Apparition of Angels, and gives a power of conversing with them, by Dreams and Revelations: nor dare any Evil Spirit approach the Place where it lodgeth. Because it is a Quintessence wherein there is no corruptible Thing: and where the Elements are not corrupt, no Devil can stay or abide.  
S. Dunston calls it the Food of Angels, and by others it is termed The Heavenly Viaticum; The Tree of Life; and is undoubtedly (next under GOD) the true Alchochodon, or Giver of Years; for by it Man's Body is preserved from Corruption, being thereby enabled to live a long time without Food: nay 'tis made a question whether any Man can Die that uses it. Which I dot not so much admire, as to think why the Possessors of it should desire to live, that have those Manifestations of Glory and Eternity, presented unto their Fleshly Eyes; but rather desire to be Dissolved, and to enjoy the full Fruition, then live where they must be contem with the bar ● Speculation.  
After Hermes had once obtained the Knowledge of this Stone, he gave ever the use of all other Stones, and therein only delighted: Moses, and Solomon, (together with Hermes were the only three, that) excelled in the Knowledge thereof, and who therewith wrought Wonders.  
That there is a Gift of Prophecy hid in the Red-stone, Races will tell you; for thereby (saith he) Philosophers have foretold things to come: And Petrus Bonus avers, that they did Prophesy, not only Generally but Specially; having a Foreknowledge of the Resurrection, Incarnation of Christ, day of Judgement, and that the World should be consumed with Fire: and this not otherwise, then from the Insight of their Operations.  
In Brief, by the true and various use of the Philosophers Prima materia (for there are diversities of Gifts, but the same spirit) the perfection of Liberal Sciences are made known, the whole Wisdom of Nature may be grasped: And (Notwithstanding what has been said, I must further add) There are yet hid greater things than these, for we have seen but few of his Works.  
Howbeit, there are but a few Stocks that are fitted to Inoculate the Grafts of this Science on: They are Mysteries Incommunicable to any but the Adepti, and those that have been Devoted even from their Cradles to serve and wait at this Altar: And how rarely such have been heard of, may appear by Norton:  
For few (saith he) or scarcely Due  
In Fifteen Kingdom's hadour Red Stone.  
And they perhaps were (with S. Paul) Caught up into Paradise, and as he, heard unspeakable Words, so they, wrought unoperable Works; such as it is not lawful for to utter.  
Of such as these therefore will I glory, yet of myself I will not glory, but of mine Infirmities. And truly whether such were in the Body or out of the Body I cannot tell, GOD knoweth, doubtless they were not far from the Kingdom of GOD.  
But I fear I have waded too far; and therefore now to give some Particular Account, aswell touching the Publication of this Work, as also the Disposition thereof, and the Nature of the Obselete Language wherein 'tis written: I shall in the First place acquaint the Reader, that the kind Acceptance my former Endeavours received at the Hands of Candid Artists, in publishing some chemical Collections; very earnestly invited me to find out a Second Piece wherewith to present those Grateful Persons. Whereupon I intended to rally up some of my own Conceptions in this Science, and expose them also to the Test: But (to this end, reviewing the Philosophers) I found that many (assuming that Name) wrote what their Fancies, not their Hands had wrought, and further than in Apprehension had not seen Projection; (amongst whom our Ripley was sometime One, as appears by his Ingenious Retractation, hereafter mentioned:) and being truly sensible of the great Injury such Works have done young Students (at the first not able to distinguish, who have written upon their undeceveable Experience, who not; and consequently, not which to follow, or which to avoid) I withdrew my Thoughts (having never as yet set myself Effectually upon the Manual Practice.) lest I should add to the many Injuries the World has already suffered, by delivering the bare Medley of my Dubious Apprehensions, without the confident Attestation of Practice: and be justly esteemed as indiscreet as those whom Ripley mentions, that prate.  
Of Robin hood and of his Bow,  
Which never shot therein I trow.  
Yet still casting about what to make choice of, at length (by th● encouragement of some that are Industrious after public benefit) Centred my Thoughts, and fixed them on this design of Collecting All (or as many as I could meet with) of our own English Hermetique Philosophers, and to make them public.  
Nor did I change this Resolution with my Clothes, notwithstanding the Difficulties I saw, ready to encounter and obstruct the Undertaking: For, besides the Pains and Care that was thereunto requisite, the Fear of not meeting with, or obtaining the Original Manuscripts, or Authentic Copies of this Nature, (which I knew to be in some men's hands, yet wanting them myself,) shrewdly beset, though nothing discouraged me: yet was I therewith freely and plentifully supplied by some worthy and intimate Friends, whom I would gladly here mention, but that I well know they delight not to see their Names in Print. These had, My Care was next to dispose them in such a Series as might be answerable to the Respective Times, wherein each Author Flourished; and withal to the best Advantage of the laborious Student: the which I have managed with so just an Adequation, as (I hope) will neither detract from the due Honour of the One, nor yet disturb or darken the direct path of the Other.  
But whilst I was doing this, I made a Question (in regard some Philosophers had writ in Verse, others in Prose) which of these should take Precedency; and after some Consideration adjudged it to the Poetic part: And that, not only because its Original may probably Anticipate the time of Orpheus, (although he be noted by Maierus, Primus Antistes, Sacerdos, Theologus, VATES, & Doctor totius Graecorum nationis) because that Linus is said to be the most Perite of any Lyric Poet, and so Ancient that some suppose him Master to Orpheus, who writ that admirable Allegory of the Golden Fleece, and was the first of all the Grecians that brought the Chemick Learning (with other Sciences) out of Egypt, as the other the first that brought the Phaenician Learning to the Grecians: I say not only for that it is the Ancientest, and Prose but of Latter use with other Nations: but because Poetry hath been most Anciently used with us, and (as if from a Grant of Nature) held unquestionable.  
Again, the Excellent Melody thereof is so Natural and Universal, as that it seems to be borne with all the Nations of the World, as an Hereditary Eloquence proper to all Mankind: Nor was this all, for I considered that it Claims a General succession, and Reception, in All Nations, all Ages, who were never without a Homer, a Virgil, or an Ovid: No not this small Segment of the World [England] without a Rasis Cestrensis and an Hortulanus; For the First of these, His Liber Luminum, and his Lumen de Luminum, are the Ancientest now extant in Latin Verse: In the latter of which, I cannot omit this Title of his, [Responsio Rasis Cestrensis Filio suo Merlino;] whereby it appears he was Merlin's Contemporary (at least) if not his Mister, in this Abstruse Mystery. These Works of his are both Published by Hermannus, but very Imperfectly, as I found by Comparing them with a Manuscript, as ancient as King John's Time. And for the Second He was the first Christian Philosopher after Morienus, who (travelling abroad, and returning hither in the Reign of William the Conqueror) because he was the first that Transplanted the chemical Muses from remotest Parts into his own Country; is called Garland, ab Coronam Hermeticam & Poeticam. But, to return to our Matter.  
If neither its Antiquity, nor the Natural Ratification, General Succession, and Reception thereof, were enough to allow it the Right-hand of Fellowship, yet I suppose the Effects thereof, (which so affect and delight the Ear, rejoice the Heart, satisfy the Judgement, and indulge the Hearers) justly may: In regard Poesy has a Life, a Pulse, and such a secret Energy, as leaves in the Mind, a far deeper Impression, than what runs in the slow and evenlesse Numbers of Prose: whereby it won so much upon the World, That in Rude Times, and even amongst Barbarous Nations, when other sorts of Learning stood excluded, there was nothing more in Estimation. And for that we call Rythme; the Custom of divers of our Saxon and Norman Poets, shows the Opinion they had thereof; whilst the Latin (notwithstanding its Excellency) could not sufficiently delight their Ears, unless their Verses (in that Language,) were formed with an Harmonical Cadence, and brought into Rythme: Nor did the Ancients wrap up their Chiefest Mysteries, any where else, then in the Parobolical & Allufive part of Poetry, as the most Sacred, and Venerable in their Esteem, and the securest from Profane and Vulgar Wits. For such was the goodness of our Fathers, that they would not willingly hazard (much less throw) their children's Bread among Dogs; And therefore their Wisdom and Policy was, First, to find out a way to Teach, and then an Art (which was this) to Conceal. In a word, to prefer Prose before Poetry, is no other, or better, then to let a Rough-hewen-Clowne, take the Wall of a Rich-clad-Lady of Honour: or to Hang a Presence Chamber with Tarpalin, instead of Tapestry.  
And for these Reasons, and out of these Respects, the Poetical (as I conceived) deserved the Precedency.  
Howbeit probably some of these Pieces (now brought to public Light) had well-nigh perished in a silent Ruin; and Destruction g●t a complete Victory over them, but that my Diligence and Laborious Inquisition rescued them from the Jaws thereof: being almost quite shrouded in the Dust of Antiquity, and involved in the obscurity of forgotten things, with their Leaves half Worm-eaten. And a wonder it is, that (like the Creatures in Noah's Ark) they were hitherto so safely preserved from that Universal Deluge, which (at the Dissolution of Abbeys) everflowed our greatest Libraries.  
And in doing thus, I presume it no Arrogance to challenge the Reputation of performing a Work, next that of a Mans own: and something more, in that (as if having the Elixir itself) I have made Old Age become Young and Lively, by restoring each of the Ancient Writers, not only to the Spring of their several Beauties, but to the Summer of their Strength and Perfection.  
As for the whole Work itself, it is sheaved up from a few glean in part of our English Fields; where though I have bestowed my Industry to pick up here and there, what I could find in my way, yet I believe there are many other Pieces of this Nature in private Hands, which if any are pleased (out of the same Ingenious score that I have published these,) to Communicate to me: I shall set thereon a value suitable to the worth of their Favours, and let the World know its Obligation to them besides.  
The Style and Language thereof, may, I confess (to some) seem Irksome and Uncouth, and so it is indeed to those that are strangers thereunto; but withal very Significant: Old words have strong Emphasis; others may look upon them as Rubbish or Trifles, but they are grosty Mistaken: for what some light Brains may esteem as Foolish Toys; deeper Judgements can and will value as sound and serious Matter.  
We English have often varied our Fashions (such is the levity of our Fancies) and therefore if you meet with Spellings different from those in use; or uncouth Words as strangely ridiculous, as a Maunch, Hood, Codpiece, or Trunk-hose, know; as they were the fashionable Attires, so these the usual Dialects of those Times: And Posterity will pay us in our own Coin, should we deride the behaviour and dress of our Ancestors. For we must consider that Languages which are daily used in our Discourse, are in as continual Mutation: what Custom brings into habit, is best liked for the Present, whether it be to revive what is lost, or introduce something new; or to piece up the present, with the retained shreds of what preceded; But learned Tongues (which are contained in Books) enjoy a more immutable Fate, because not subject to be washed away with the daily tide and current of Times. They are like the fashion and Drapery wrought on Marble Statutes, which must ●ver be retained without alteration.  
And therefore that the Truth and Worth of their Works might receive no Diminution by my Transcription, I purposely retained the old Words and manner of their Spelling, as I found them in the Originals (except only some palpable Mistakes and Blemishes of former Transcribers, which I took upon me to correct and purge as little more than Literal Imperfections:) yet not to leave the Reader unsatisfied, have added a Compendious Table, for the Interpretation of Old, unusual, and obsolete Words, and thereby smoothed (as I suppose) the Passage for such as have not hitherto been Conversant in these Ancient Rough hewed Expressions.  
Wherefore you that love to converse with the Dead, or consult with their Monuments, draw near: perhaps you may find more benefit in them, than the Living; There you may meet with the Genii of our Hermetique Philosophers, learn the Language in which they wooed and courted Dame Nature, and enjoy them more freely, and at Greater Command, (to satisfy your Doubts) then when they were in the Flesh; For, they have Written more than they would Speak; and left their Lines so Rich, as if they had dissolved Gold in their Ink, and clad their Words with the Sovereign Moisture.  
My Annotations are limited within the Bounds of what is Historical, or what occasionally must needs entrench on the Confines of other Arts, and all Glosses upon the Philosophical Work purposely omitted, for the same Reasons that I chose to send forth other men's Children into the World, rather than my own. And what presumptuous Mistaks, or Errors, the Candid Reader shall meet with, will (I hope) be Censured with no less Favour and Charity, then that whereby they are wont to Judge the Faults of those they esteem their Friends and Wellwishers.  
And now to Conclude: May the GOD of NATURE be graciously pleased (out of the Immense Treasury of his Goodness) to vouch safe all such (whose good Angels direct them to, or have alreadly Religiously Engaged them in this Mysterious knowledge) the Full and Entire Accomplishments of a True and Pious Philosopher, [To wit, Learning, Humility, Judgement, Courage, Hope, Patience, Discretion, Charity & Secrecy:] That so they may enjoy the Fruits of their Labours, which otherwise will be but vain, and unpleasant: and causelessly render the Divine Science and Secret itself, Contemptible.  
Farewell (Industrious Students) and let your Goodness still invite ●e to accomplish the End I have proposed: In doing which, (I presume) you may one Day esteem me, better deserving your Patronage; At leastwise, your charitable Censure: which is all the Recompense Expected or Merited, by him, who is  
26 Jan. 1651/2 Yours Really Devoted, E. Ashmole.   

THE ordinal OF ALCHEMY.  
Written by THOMAS NORTON OF BRISTOL.   


LIber iste Clericis monstrat scientiam,  
Liber sed Laicis auget inscitiam:  
Liber, honores juvans per copiam:  
Et Liber pauperum fugans inopiam:  
Liber fiduciae est & veritatis:  
Regibus consilium, doctrina Praelatis:  
Et Liber utilis viris beatis  
Vivere qui cupiunt absque peccatis.  
Liber secretum, Liber doni Dei,  
Electis semita, vires bonae spei,  
Valens constantibus firmae fidei:  
Ve non credentibus verbis oris mei.  
Quaerunt Alchimiam, falsi quoque recti:  
Falsi sine numero, sed hi sunt rejecti,  
Et cupiditatibus (heu) tot sunt infecti,  
Quod inter mille millia, vix sunt tres electi,  
Istam ad scientiam multi sunt vocati  
Nobiles, & pauperes, inscii, literati;  
Qui noelunt labores, neque tempus pati;  
Ideo non perficient, quia sunt ingrati.  
Liber Artis filios docet iste satis,  
Quibus haec percipere deus dedit gratis,  
Versiculis propheticis quatuor his credatis,  
Omnia dat gratis divinae fons pietatis.  
Haec nobilis scientia est tantum illis data,  
Qui diligunt justitiam, ment cum beata;  
Dolosis, & raptoribus sed est denegata,  
Propter peccata tardantur munera grata.  
Saepe Reges Angliae decorasset haec res,  
Firmasi in domino fuisset eorum spes;  
Ille sed qui capiet per hanc rem honores,  
Antiquos mores mutabit in meliores.  
Iste cumque venerit, regnum reformabit,  
Virtutibus & moribus, & exemplum dabit  
Sempiternum Regibus; plebs tunc jubilabit,  
Et mutuo se diligens laudes Deo dabit:  
O Rex, haec facturus! Deum Regem ora,  
Et ejus auxilium pro re hac implora:  
Tunc regi justo fulgenti ment decora  
Grata supervenient quâ non sperabitur hora.   

THis Book the greatest Clerks may teach,  
But shorteneth the Vulgar-Reach:  
A Book that gets by Wealth) Renown,  
And Boggles at a thred-bare-Gowne:  
A trusty-Booke of faithfull-Things;  
Instructing Priests, Advising Kings:  
A Book that's fitted for the sense  
Of Man, who lives without offence:  
A Book of secrets given by God;  
To men Elect, a Beaten-Trod:  
Availing such as constant be  
In Faith, and Hope, and trusting Me.  
Good Men and Bad, even Numberless,  
(The latter, but without success)  
Desire the Art: But still (Alas!)  
They are so given to Avarice,  
That of a Million, hardly three  
Were ere Ordained for Alchemy.  
Yet many called every Hour,  
Learned and Unlearned, Rich, and Poor;  
Who'll neither Tend, nor take the Pains;  
And therefore Trudge without the Gains.  
On whom God doth this Art bestow,  
Her Sons may herein fully know:  
By these 
* These foure-Prophetick lines extracted from Sir John Abbot of Bridliugtons' Prophecies, Ubi de Tauro, etc.  foure-lines you may believe  
Heaven doth all things gratis give.  
This Art in such you only find  
As Justice love, with spotles-Minde:  
But 'tis denied to guileful Men;  
For sin protracts the gifts of Heaven.  
These had adorned the English-Throne,  
If they had trusted God alone:  
For he that hereby Honour wins,  
Shall change the old for better things.  
And when he comes to rule the Land,  
Reform it with a virtuous hand:  
Leaving examples of good deeds  
To every King that him succeeds:  
Then shall the People Jubilize  
In mutual love; and sacrifice  
Praises to God. O King that shall  
These Works.! implore the God of all  
For timely help, in this good thing:  
So to a Just, and Glorious King,  
Most goodly Graces shall descend,  
When least looked for: To Crown his End.    

THE PROHEME.  

TO the honour of God, One in Persons three,  
This Book is made, that Laymen should it  
And Clerks alsoe, after my decease,  
Whereby all Laymen which putteth see,  
To seech by Alkimy great richeses to win them in press,  
May find good Counsellor they such work begin;  
And great deceits they may hereby eschew,  
And by this doctrine know falls men from true.  
Nathles Clerks great seacreats here may leer,  
But all Lay men shall find here cause to fear,  
And to beware of falsillusions,  
Which Multiplyers work with their Conclusions:  
But for that I desire not worldly fame,  
But your good prayers, unknown shall be my name.   

That no man should thereafter search, ne look,  
But wisely Consider the flowers of this book:  
Of every estate that is within Mankind  
If ye make search much people ye may find,  
Which to Alkimy their Courage do address  
Only for appetite of Lucre and Riches.  
As Popes with Cardinals of Dignity,  
Archbyshopes with Byshopes of high degree;  
With Abbots and Priors of Religion,  
With Friars, Heremites, and Priests many one,  
And Kings with Princes and Lords great of blood,  
For every estate desireth after good;  
And Merchaunts also which dwell in the fiere  
Of brenning Covetise, have thereto desire;  
And Common-workemen will not be out-lafte,  
For as well as Lords they love this noble Craft▪  
As Gouldsmithes whom we should jest reprove  
For sights in their Craft meveth them to believe:  
But wonder it is that Wevers deal with such warks,  
Free Masons and Tanners with poor Parish Clerks;  
Tailors and Glasters wool not thereof cease,  
And eke silly Tinkers will put them in the press  
With great presumption; but yet some colour there was,  
For all such Men as give Tincture to Glass:  
But many Artificers have been overswifte  
With hasty Credence to fume away their thrift:  
And albeit that losses made them to smart,  
Yet ever in hope continued their heart,  
Trusting some time to speed right well,  
Of many such truly I can tell,  
Which in such hope continued all their life,  
Whereby they were poor and made to unthrife:  
It had been good for them to have left off  
In season, for nought they found but a scoff,  
For truly he that is not a great Clerk  
Is nice and lewd to meddle with this work;  
Ye may trust me well it is no small inginn  
To know all secreats pertaining to the Mine;  
For it is most profound Philosophy,  
The subtle science of holy Alkimy,  
Of which Science here I intent to write,  
Howbeit I may not curiously indite.  
For he that should all a common people teach,  
He must for them use plain and common speech;  
Though that I write in plain, and hoemely wise  
No good Man than should such writenge despise.  
All Masters that write of this Solemn work  
They made their Books to many Men full dark,  
In Poises, Parables, and in Metaphors alsoe,  
Which to Shollers causeth peine and woe:  
For in their practice when they would it assay,  
They lose their Costs, as men see aldaye.  
Hermes, Rasis, Geber, and Avicen,  
Merlin, Hortolan, Democrit, and Morien,  
Bacon, and Raimond, with others many moe  
Wrote under covert, and Aristotle alsoe.  
For what hereof they wrote with their pen,  
Their Cloudy Clauses dulled many Men:  
From Laymen, From Clerks, and so from every Man  
They hid this Art that no Man find it cann.  
By their books do they show Reasons fair,  
Whereby much people are brought into despair.  
Yet Anaxagoras wrote plainest of them all  
In his book of Conversions natural;  
Of the old Fathers that ever I found  
He most disclosed of this Science the ground;  
Whereof Aristotle had great envy,  
And him rebuked unrightfully  
In many places, as I can well report,  
Intending that men to him should not resort:  
For he was large of his cunning and love,  
God have his soul in bliss with him above:  
And such as sowed envious seed,  
God forgive them their misdeed.  
As the Mounke which a Book did write  
Of a thousand receipts in malice for despite;  
Which be copied in many a place  
Whereby hath been made pale many a Face;  
And many Gownds have been made bare of hue,  
And men made falls which before time were true.  
Wherefore my Pity doth me constrain  
To show the truth in few words and plain,  
So that you may fro false doctrine flee,  
If ye give Credence to this book and me;  
Avoid your Books written of Receipts,  
For all such Receipts are full of Deceits;  
Trust not such Receipts, and learn well this Clause,  
Nothing is wrought but by his proper Cause:  
Wherefore that Practice falleth far behind  
Where Knowledge of the cause is not in mind:  
Therefore remember ever more wisely,  
That you work nothing but you know how and why.  
Alsoe he that would in this Art proceed,  
To eschew falsehood he hath great need:  
For truth is good which this Art must guide,  
Wherefore to falsehood ye may never slide;  
But steadfastly your mind must be set,  
Falls Coloured Metal never to Counterfeit;  
As they that seek Blanchers or Citrinations,  
Which wool not abide all Examinations,  
Wherewith falls Plate they make as they cann  
Or Money to beguile some good true Mann:  
But God hath made that of this blessed Art,  
All that be falls shall have thereof no part;  
He must have Grace that would for this Art sue,  
Therefore of right him needeth to be true:  
Also he may not be troubled in his Mind  
With outward charges▪ which this Art would find:  
And he that would have his intent,  
He must have Riches sufficient.  
In many ways he may not look  
But only pursue the order of this Book;  
Named of Alkimy the ordinal,  
The Crede mihi, the Standard perpetual:  
For like as the ordinal to Preesti sotteth out  
The service of the days as they go about:  
So of all the Books unordered in Alkimy  
The effect is here set out Orderly:  
Therefore this Book to an Alchimister wise,  
Is a Book of incomparable price;  
Whose truth shall never be defiled,  
Though it appear in homely wise compiled:  
And as I had this Art by Grace from Heaven,  
I give you the same here in Chapters seven:  
As largely as by my fealty I may,  
By licence of the dreadful Judge at domes day.   

The first Chapter shall all Men teach  
What manner People may this Science reach,  
And why the true Science of Alkimy,  
Is of old Fathers called Blessed and Holy.   

In the second Chapter may be sayne,  
The nice Joys thereof, with the great pain.   

The third Chapter for the love of One,  
Shall truly disclose the Matters of our Stone;  
Which the Arabies done Elixir call,  
Whereof it is, there understand you shall.   

The fowerth Chapter teacheth the gross work,  
A foul labour not kindly for a Clerk.  
In which is found full great travail,  
With many perils, and many a fail.   

The fifth Chapter is of the subtle Werk,  
Which God ordained only for a Clerk;  
Full few Clerks can it comprehend,  
Therefore to few Men is the Science send.   

The sixth Chapter is of Concord and love,  
Between low natures, and heavenly spheres above:  
Whereof true knowledge advanceth greatly Clerks,  
And causeth furtherance in our wonderful werks.   

The seaventh Chapter truly teach you shall,  
The doubtful Regiments of your Fires all.   

NOw Sovereign Lord God me guide and speed,  
For to my Matters as now I will proceed,  
Praying all men which this Book shall find,  
With devoute Prayers to have my soul in mind;  
And that no Man for better ne for worse,  
Change my writing for dread of God's curse:  
For where quick sentence shall seam not to be  
There may wise men find selcouthe previtye;  
And changing of some one syllable  
May make this Book unprofitable.  
Therefore trust not to one Reading or twain,  
But twenty times it would be over sayne;  
For it containeth full ponderous sentence,  
Albeit that it faute form of Eloquence;  
But the best thing that ye do shall,  
Is to read many Books, and than this withal.    


Ro: Vaughan sculp:    

Nortons' ordinal.  

CHAP. I.  

MAIS tryefull merveylous and Archimastrye  
Is the tincture of holi Alkimy:  
A wonderful Science, secret Philosophy,  
A singular grace & gift of th'almighty:  
Which never was found by labour of Mann,  
But it by Teaching, or Revelation began.  
It was never for Money sold ne bought,  
By any Man which for it hath sought:  
But given to an able Man by grace,  
Wrought with great Cost, with long layfir and space.  
It helpeth a Man when he hath need,  
It voideth vain Glory, Hope, and also dread:  
It voideth Ambitiousness, Extortion, and Excess,  
It fenceth Adversity that she do not oppress.  
He that thereof hath his full intent,  
Forsaketh Extremities, with Measure is content.  
Some people would not have it cawled Holy,  
And in this wise they do reply,  
They say how Painims may this Art have,  
Such as our Lord God wool never save:  
For their wilful falls infidelity,  
The cause of goodness, possessors cannot be.  
Alsoe it maketh none other thing  
But Gold or Silver, for Money, Cupp, or Ring.  
Which of wise men is proved and well found  
Lest virtuous thing that is upon the Ground.  
Wherefore concluding all men of that sect,  
Say, how this Science n'is holy in effect.  
To this we say and witness as we cann  
How that this Science was never taught to Man;  
But he were proved perfectly with space,  
Whether he were able to receyve this Grace:  
For his Truth, Virtue, and for his stable Wit,  
Which if he fault he shall never have it;  
Also no man could yet this Science reach,  
But if God send a Master him to teach:  
For it is so wonderful and so selcouth,  
That it must needs be taught from mouth to mouth:  
Also he must (be he never so loath)  
Receive it with a most sacred dreadful Oath,  
That as we refuse great dignity and fame,  
So he must needly refuse the same.  
And also that he shall not be so wild  
To teach this seacret to his own child;  
For nighness of Blood ne Consanguinity  
May not accepted be to this dignity:  
So blood as blood, may have hereof no part,  
But only virtue winneth this holy Art:  
Therefore straightly you shall search and see,  
All manners and virtues with th'ability  
Of the person which shall this science leer,  
And in likewise make him straightly swear:  
So that no man shall leave this Art behind,  
But he an able and approved Man can find;  
When Age shall grieve him to ride or go,  
One he may teach, but then never no moe:  
For this Science must ever secret be,  
The Cause whereof is this as ye may see;  
If one evil man had hereof all his will  
All Christian Pease he might hastily spill,  
And with his Pride he might pull down  
Rightful Kings and Princes of renown:  
Wherefore the sentence of peril and jeopardy,  
Upon the Teacher resteth dreadfully.  
So than for doubt of such pride and wreach,  
He must be ware that will this Science teach:  
No Man therefore may reach this great present,  
But he that hath virtues excellent.  
So though Men ween Possessors not to aid,  
To hollow this Science as before is said;  
Neither seem not blessed effectually,  
Yet in her Order this Science is holy.  
And forasmuch as no Man may her find  
But only by grace, she is holy of her kind.  
Also it is a work and Cure divine,  
Fowl Copper to make Gold or Silver fine:  
No man may find such change by his thought,  
Of divers kinds which Gods hands have wrought.  
For God's Conjunctions Man may not undo,  
But if his Grace fully consent thereto,  
By help of this Science, which our Lord above  
Hath given to such Men as he doth love;  
Wherefore old Fathers conveniently  
Called this Science Holy Alkimy.   

Therefore no Man should be too swift,  
To cast away our Lords blessed gift:  
Considering how that Almighty God  
From great Doctors hath this Science forbade,  
And granted it to few Men of his mercy,  
Such as be faithful true and lowly.  
And as there be but Planets seven  
Among the multitude of stars in Heaven:  
So among millions of millions of Mankind,  
scarcely seven men may this Science find.  
Wherefore Laymen ye may lere and see  
How many Doctors of great authority,  
With many searchers hath this Science sought,  
Yet all their labours hav● turned into nought;  
If they did cost, yet found they none avail,  
For of their purpose every time they fail;  
And in despair they reason and depart,  
And then they said how there is no such art;  
But feigned Fables they name it where they go,  
A falls fond thing they say it is alsoe:  
Such Men presume too much upon their mind,  
They ween their wits sufficient this Art to find.  
But of their slander and words of outrage,  
We take thereof truely little Charge:  
For such be not invited to our feast,  
Which weeneth themselves wise and can do jest.  
Albeit such Men list not longer to pursue,  
Yet is this Science of Alkimy full true;  
And albeit some proud Clerks say nay  
Yet every wise Clerk well consider may,  
How he which hereof might no truth see  
May not hereof lawful witness be,  
For it were a wondrous thing and queinte,  
A man that never had sight to peinte.  
How should a born blind Man be sure  
To write or make good Portraiture.  
To build Paul's steeple might be great doubt,  
For such proud Clerks to bring about;  
Such might well hap to break their crown,  
Ere they coude wisely take it down.  
Wherefore all such are full far behind,  
To fetch out the secreatest point of kind;  
Therefore all Men take their fortune and chance,  
Remit such Clerks to their Ignorance.   

NOw ye that will this Science pursue,  
Learn ye to know falls Men from true.  
All true searchers of this Science of Alkimy,  
Mustbe full learned in their first Philosophy:  
Else all their labour shall them let and grieve,  
As he that fetcheth Water in a Sieve;  
The true men search and seek all alone  
In hope to find our delectable stone,  
And for that they would that no Man should have loss,  
They prove and seek all at their own Coste;  
So their own Purses they will not spare,  
They make their Coffers thereby full bare,  
With great Patience they do proceed,  
Trusting only in God to be their speed.   

THe falls man walketh from Town to Town,  
For the most part in a threed-bare-Gowne;  
Ever searching with diligent await  
To win his prey with some falls deceit  
Of swearing and leasing; such will not cease,  
To say how they can Silver plate increase.  
And ever they rail with perjury;  
Saying how they can Multiply  
Gold and Silver, and in such wise  
With promise they please the Covetise,  
And Causeth his mind to be on him set,  
Then Falsehood and Covetise be well met.  
But afterwards within a little while  
The Multiplier doth him beguile  
With his fair promise, and with his falls oaths,  
The Covetise is brought to threadbare clothes:  
But if he can hastily be well aware,  
Of the Multiplier and of his Chaffer,  
Of whose deceits much I can report,  
But I dare not lest I give comfort  
To such as be disposed to Treachery;  
For so much hurt might come thereby;  
Wherefore advise you and be wise,  
Of them which proffer such servise.  
If they had Cunning have ye no doubt,  
They wool be loath to show it out:  
When such men promise to Multiply,  
They compass to do some Villony,  
Some true man's goods to bear away;  
Of such fellows what should I say?  
All such false men where ever they go,  
They should be punished, they be not so.  
Upon Nature they falsely lie  
For Metals do not Multiply;  
Of this Sentence all men be sure,  
Evermore Art must serve Nature.  
Nothing multiplieth as Author's says,  
But by one of these two ways,  
One by rotting, called Putrefaction,  
That other as Beasts, by Propagation;  
Propagation in Metals may not be,  
But in our Stone much like thing ye may see.  
Putrefaction must destroy and deface,  
But it be done in its proper place.   

Metals of kind grow low under ground,  
For above earth rust in them is found;  
So above earth appeareth corruption,  
Of metals, and in long time destruction,  
Whereof no Cause is found in this Case,  
But that above Earth they be not in their place.  
Contrary places to nature causeth strife,  
As Fishes out of water losen their Life:  
And Man, with Beasts, and Birds live in air,  
But Stone and Minerals under Earth repair.  
Physicians and Apothecary's fault appetite and will,  
To seech water flowers on a dry hill:  
For God hath ordained of his wisdom and grace,  
All things to grow in their natural place.  
Against this doctrine some Men reply,  
And say that Metals do Multiply:  
For of Silver, Led, Tinn, and all so Brass,  
Some vein is more, and some is lass,  
Or which diversity Nature should cease,  
If Metals did not multiply and increase;  
Wherefore they say that reason showeth now,  
How that under Earth they multiply and grow;  
Why not then above Earth in vessels close and fair,  
Such as should preserve them from Fire Water and Air?  
Hereto we say this reason is but rude,  
For this is no perfect similitude;  
For cause efficient of Metals find ye shall  
Only to be the virtue Mineral,  
Which in every Earth is not found,  
But in certain places of eligible ground;  
Into which places the Heavenly Sphere,  
Sendeth his beams directly every year.  
And as the matters there disposed be  
Such Metals thereof form shall you see.  
Few grounds be apt to such generation:  
How should then above ground be Multiplication?  
Also all men perceyven that be wise,  
How Water conjealed with Cold is ice;  
And before time it harded was  
Some lay in more places and some in lass,  
As water in fosses of the Carte-wheele,  
Were veins small when they began to keel,  
But water in ditches made veins more,  
For plenty of water that was therein froare.  
Hereupon to say it were no good advice,  
That therefore of ice should multiply more ice.  
So though there be of Metals veins more and lass,  
It proveth not that they increase more than it was,  
Alsoe ye may trust without any doubt,  
If Multiplying should be brought about:  
All th'ingredience must draw to simplcity,  
And break Composition as yearly ye may see:  
For Multiplying of Herbs how Nature hath provided,  
That all things joined in the seed be divided:  
Else stalk and leaves which virtually therein be,  
May not come forth actually that eye might them see.  
But Mettle holdeth his holle Composition,  
When corrasive waters have made dissolution:  
Therefore sith ice is nerrer to simplicity,  
Then is Mettle, and may not increased be,  
Truly ye may trust as I said before,  
How of one ounce of Silver, may Silver be no more.  
Also nothing multiplied shall ye find,  
But it be of Vegetative or of Sensitive kind:  
Where Metals be only Elamentative,  
Having no seed, nether feeling of life;  
Wherefore concluding all Multiplyers must cease,  
For Metals once Metals shall no more increase;  
Nathlesse one Mettle transmuted we find,  
Unto a Mettle of another kind,  
For propinquity of matter that in them was,  
As it is known betwixt Iron and Brass.  
But to make true Silver or Gold is no engine,  
Except only the Philosopher's medicine.  
Wherefore such leasings as Multiplyers use,  
Clerks reprove and utterly refuse;  
Such art of Multiplying is to be reproved,  
But holy Alkimy of right is to beloved,  
Which treateth of a precious Medicine,  
Such as truly maketh Gold and Silver fine:  
Whereof example for Testimony,  
Is in a City of Catilony.  
Which Raymond Lul, Knight; men suppose,  
Made in seven Images the truth to disclose;  
Three were good Silver, in shape like Ladies bright,  
Every each of Four were Gold and did a Knight:  
In borders of their Clothing Letters like appear,  
Signifying in Sentence as it showeth here.   

1. Of old Horseshoes (said one) I was ire,  
Now I am good Silver as good as ye desire.  
2. I was (said another) Iron fet from the Mine,  
But now I am Gould pure perfect and fine.  
3. Whilom was I Copper of an old red pann,  
Now am I good Silver, said the third woman.  
4. The fourth said, I was Copper grown in the filthy place,  
Now am I perfect Gould made by God's grace.  
5. The fifth said, I was Silver perfect through fine,  
Now am I perfect Gold, excellent, better than the prime.  
6. I was a Pipe of Lead well nigh two hundred year,  
And now to all men good Silver I appear.  
7. The seventh said, I Lead am Gould made for a Mastery,  
But truely my fellows are nearer thereto then I.   

This Science beareth her name of a King,  
Called Alchimus, without leasing:  
A glorious Prince of most noble mind,  
His noble virtues holp him this art to find;  
He searched Nature, he was noble Clerk,  
He left Extortion, than sought and found this work.  
King Hermes alsoe he did the same,  
Being a Clerk of Excellent fame;  
In his Quadripartite made of Astrology,  
Of Physic and of this Art of Alkimy,  
And also of Magic natural,  
As of four Sciences in nature passing all.  
And there he said that blessed is he  
That knoweth things truly as they be.  
And blessed is he that maketh due proof,  
For that is root of cunning and roof;  
For by opinion is many a Man  
Deceived, which hereof little cann.  
An old Proverb, In a Bushel of weeninge,  
Is not found one handful of Cunning:  
With due proof and with discreet assay,  
Wise men may leer new things every day.  
By Cunning, Men know themselves and every thing;  
Man is but a Beast and worse without Cunning:  
But little favour hath every Man  
To Science whereof he little can;  
And little Cunning maketh men proud and wild,  
Sufficient Cunning maketh men full mild.  
Nobil men now in manner have despite  
Of them that have to Cunning appetite:  
But noble Kings in ancient days,  
Ordained (as old Author's says,)  
That the seven Sciences to learn and can,  
Should none but only a Noble man;  
And at the least he should be so free,  
That he might Study with liberty;  
Wherefore old Sages did them call  
The seven Sciences liberal:  
For he that would leer them perfectly and well,  
In clear liberty he must dwell.  
From worldly works he must withdraw,  
That would learn but Man's Law:  
Much more the World he must forsake,  
Which many Sciences would overtake.  
And for that cause Men may well see,  
Why Cunning men despised be.  
Yet noble Memory shall never cease,  
Of him which Cunning doth increase.  
He which loveth Cunning, Justice, and Grace  
Is set aside in many a place;  
But who to Court bringeth in with guile,  
Profit, or present, he is the Man that while.  
Wherefore this Science and many Graces moe,  
Be lost and be departed all ye fro.  
And furthermore remember what I say,  
Sinn caleth fast for his ending day:  
Covetise and Cunning have discord by kind;  
Who lucre coveteth this Science shall not find;  
But he that loveth Science for her own kind,  
He may purchase both for his blessed mind.   

Of this Chapter more I need not teach,  
For here appeareth what men may it reach:  
That is to remember only the true,  
And he that is constant in mind to pursue,  
And is not Ambitious, to borrow hath no need,  
And can be Patient, not hasty for to speed;  
And that in God he set fully his trust,  
And that in Cunning be fixed all his lust;  
And with all this he lead a rightful life,  
Falsehood subduing, support no sinful strife:  
Such Men be apt this Science to attain.  
The Chapter following, is of Joy and pain.    

CHAP. II.  

NORmandy nourished a Monk of late,  
Which deceived Men of every state.  
But before that done he in his fantazie,  
Weened he had caught this Art fully.  
Such rejoicing thereof he had,  
That he began to dote and to be mad.  
Of whose Joys (albeit they were small)  
For an ensample I write this Tale.  
This Monk had walked about in France,  
Ranging Apostata in his pleasance.  
And after he came into this land,  
Willing Men should understand;  
How that of Alkimy he had the ground,  
By a Book of Receipts which he had found.  
In surety thereof he set all his mind,  
Some noble Act to leave behind;  
Whereby his name should be immortal,  
And his great Fame in laud perpetual.  
And oft he mused where to begin,  
To spend the riches that he should win.  
And ever he thought lo this I cann,  
Where might I find some trusty Man,  
Which would accord now with my will,  
And help my purpose to fulfil.  
Then would I make upon the plain  
Of Salisbury glorious to be sane,  
Fifteen Abbeys in a little while,  
One Abbey in the end of every mile.  
Hereupon this Monk to me resorted,  
Of trust (he said) which men of me reported,  
His foresaid mind he did to me tell,  
And prayed me to keep his great Council.  
I said before an Image of Saint James,  
That I would never disclose his name;  
Yet I may write without all vice,  
Of his desires that were so nice.  
When he had discovered his great Cunning,  
He said that he faughted nothing,  
But a good mean for his solace,  
To labour to the King's good grace,  
To get licence of his estate,  
And of his Lords mediate,  
To purchase land for the Abbeys aforesaid,  
For which all cost should be well paid;  
But yet he had great doubt and fear,  
How to purchase, of whom, and where.  
When I had heard of this great work,  
I searched (to wit) what manner of Clerk▪  
He was, and what he knew of School,  
And therein he was but a Foole.  
Yet I suffered, and held me still,  
More to learn of his lewd Will.  
Then said I, it were a lewd thing,  
Such matter to show unto the King;  
But if the proof were reasonable,  
He would think it a foolish Fable.  
The Monk said how that he had in fire,  
A thing which should fulfil his desire,  
Whereof the truth within forty days,  
I should well know by true assays.  
Then I said, I would no more that tide,  
But forty days I said I would abide.  
When forty days were gone and passed,  
The Monks Craft was clean overcast.  
Then all his Abbeys and all his thought,  
Was turned to a thing of nought;  
And as he came, he went full lewd,  
Departing in a mind full shrewd:  
For soon after within a little while,  
Many true men he did beguile;  
And afterwards went into France.  
Lo! this was a pitiful chance,  
That fifteen Abbeys of Religion,  
Should in this wise fall to confusion.  
Great wonder was what thing he meant,  
And why he set all his intent  
Abbeys to build; then was it wonder,  
Why nould he live Obedient under,  
But be Apostata, and range about,  
This blessed Science to find out:  
But as I wrote above in this Book,  
Let no Deceiver after this Science look.   

AN other Ensample is good to tell,  
Of one that trusted to do as well  
As Raymond Lul, or Bacon the Friar,  
Wherefore he named himself sans peer;  
He was Parson of a little Town,  
Not far from the City of London,  
Which was taken for half a Leech,  
But little cunning had he to Preach;  
He weened him sure this Art to find;  
His Name he would have ever in mind  
By means of a Bridge, imagined in dorage,  
To be made over Thames for light passage:  
Whereof should grow a Common ease,  
All the Country thereabout to please.  
Yet though he might that work fulfil,  
It might in no wise suffice his will;  
Wherefore he would set up in height,  
That Bridge for a wonderful sight,  
With Pinnacles guilt shining as gold,  
A glorious thing for men to behold.  
Then he remembered of the new,  
How greater fame should him pursue,  
If he might make that Bridge so bright,  
That it might shine also by Night.  
And so continue and not break,  
Than all the Land of him would speak.  
But in his mind ran many a doubt,  
How he might bring that work about;  
He trowed that Lamps with lights of fire,  
Should well perform his nice desire;  
Wherefore Lamps for that intent,  
He would ordain sufficient:  
But then he fell in full great dread,  
How after the time that he were dead;  
That light to find Men would refuse,  
And change the Rent to some other use.  
Then thought he well is him that wist,  
In whom he might set all his trust;  
At the last he thought to make the light,  
For that Bridge to shine by night,  
With Carbuncle Stones, to Make men wonder,  
With double reflection above and under:  
Then new thoughts troubled his Mind,  
Carbuncle Stones how he might find;  
And where to find wise men and true,  
Which would for his intent pursue,  
In seeking all the World about,  
Plenty of Carbuncles to find out;  
For this he took so micle thought,  
That his fat flesh wasted nigh to nought:  
And where he trusted without despair,  
Of this Science to have been heir,  
When the year was fully come and go,  
His Craft was lost, and thrift also;  
For when that he took up his Glass,  
There was no matter for Gold ne Brass:  
Then he was angry and well near wood,  
For he had wasted away his good:  
In this wise ended all his disport,  
What should I more of him report.  
But that Laymen and Clerks in Schools,  
May know the dotage of these two fools,  
Remember this example where ye go,  
For in such Minds be truely many moe:  
They lewdly believe every Conclusion,  
Be it never so false an elusion:  
If it in book written they may find,  
They ween it true, they be so lewd of mind.  
Such lewd and hasty confidence,  
Causeth poverty and lewd expense.  
Of trust of this Art riseth Joys nice,  
For lewd hope is fool's Paradise.  
The true taught Children made this confession,  
Lord without thee all is digression;  
For as thou art of our Science begining,  
So without thee may be no good ending.   

Confiteor, Astissimè nullus ista rapit; Licet prius didicit, absque te nilsapit: 〈◊〉 tanta stat gratia te Deumsemper apud Perficere sicut capere, nam finis es, et caput▪   

AS of the Joys of this Art ye have seen,  
So shall ye now hear some deal of the Pain:  
Albeit contrary to the appetite  
Of them that hath to this Science delight.   

The first Pain is to remember in mind,  
How many seeken, and how few do find,  
And yet no Man may this Science wynn,  
But it be taught him before that he begin;  
He is well learned, and of full clear wit,  
Which by teaching can surely learn it:  
Of many diversities he must be sure,  
Which secreats would know of working Nature:  
Yet teaching may not surely avail,  
But that sometime shall hap a man to fail;  
As all that be now dead and gone  
Failed before they found our Stone:  
One time or other, first time or last,  
All Men failed till true Practice were passed;  
No Man sooner faileth in heat and cold,  
Then doth the Master which hasty is and bold:  
For no Man sooner may our Work spill,  
Then he that is presuming his purpose to fulfil:  
But he that shall truely do the deed  
He must use providence and ever work with dread;  
For of all pains the most grievous pain,  
Is for one fail to begin all again.   

Every man shall great Pain have  
When he shall first this Art covet and crave,  
He shall oft times Change his desire,  
With new tidings which he shall hear;  
His Council shall oftentimes him beguile,  
For that season he dreadeth no subtle wile:  
And oftentimes his mind to and fro,  
With new Opinions he shall change in woe:  
And so long time continue in Fantasy,  
A great adventure for him to come thereby:  
So of this Art be ye never so fain,  
Yet he must taste of many a bitter pain.   

OF Paines yet I must show more,  
Against your appetite though it be full sore:  
It is great Pain, as all wisemen guess,  
To wit where a true Master is;  
And if ye find him, it will be Pain,  
Of his true love to be certain.  
Forasmuch as no Man may teach but one,  
Of the making of our delicious stone;  
And albeit ye find him that will ye teach,  
Yet much trouble and pains may ye reach;  
For if your mind be virtuously set,  
Then the Devil will labour you to let;  
In three wives to let he wool await,  
With Haste, with Despair, and with Deceit:  
For dread of Virtue which ye may do,  
When ye should attain this grace unto.  
The first peril aforesaid is of Haste,  
Which causeth most destruction and waste;  
All Author's writing of this Art,  
Say haste is of the Devil's part:  
The little Book writ of the Philosopher's feast,  
Saith, omnis festinatio ex parts diaboli est:  
Wherefore that Man shall soon speed,  
Which with great Leisure wisely wool proceed;  
Upon assay ye shall truly know  
That who most hasteth he truly shallbe slow;  
For he with haste shall bring his work arreare,  
Sometimes a Month, and sometimes a whole Year  
And in this Art it shall ever be so,  
That a hasty Man shall never fail of woe:  
Alsoe of haste ye may truly be sure  
That she leaveth nothing clean and pure;  
The Devil hath none so subtle wile  
As with hastiness you to beguile;  
Therefore oft times he will assault,  
Your mind with haste to make default;  
He shall find grace in Town and Land,  
Which can hastiness all times withstand:  
I say all times, for in one point of time,  
Haste may destroy all your engine;  
Therefore all haste eschew and fear,  
As if that she a Devil were.  
My wit truly cannot suffice,  
Haste sufficiently for to despise;  
Many Men have been cast in great care,  
Because they would not of haste beware:  
But ever call upon to see an end,  
Which is temptation of the Fende:  
No more of haste at this present,  
But blessed be ever the Patient.   

WHen with Haste the Fiend hath no avail,  
Then with Despair your mind he will assail;  
And oft present this Sentence to your mind,  
How many seeken, and how few may find,  
Of wiser Men than ever were ye:  
What surety than to you may be?  
He wool move ye to doubt also  
Whether your Teacher had it or Noah;  
And also how it might so fall,  
That part he taught you but not all;  
Such uncertainty he wool cast out,  
To set your mind with grievous doubt;  
And so your Pains he wool repair  
With wann hope and with much Despair;  
Against this assault is no defence,  
But only the virtue of Confidence:  
To whom reason should you lead,  
That you shall have no cause to dread;  
If you wisely call to your mind  
The virtuous manners, such as you find  
In your Master and your Teacher,  
So shall you have no need to fear;  
If you consider all Circumstances about,  
Whether he taught you for Love or for Doubt;  
Or whether Motion of him began,  
For it is hard to trust such a Man:  
For he that proffereth hath more need  
Of you, than you of him to speed.  
This wise certainly ye may well win,  
Before that you your works do begin;  
When such certainty ye truly have,  
Fro Despair ye may be sure and save.   

But who can find such a Master out,  
As was my Master, him needeth not to doubt:  
Which right noble was and fully worthy laud,  
He loved Justice, and he abhorred fraud;  
He was full secret when other men were loud,  
Loath to be known that hereof ought he Could;  
When men disputed of Colours of the Rose,  
He would not speak but keep himself full close;  
To whom I laboured long and many a day,  
But he was solleyn to prove with strait assay,  
To search and know of my Disposition,  
With manifold proofs to know my Condition:  
And when he found unfeigned fidelity,  
In my great hope which yet nothing did see,  
At last I conquered by grace divine  
His love, which did to me incline.  
Wherefore he thought soon after on a tide,  
That longer delays I ne should abide;  
My manifold letters, my heavy heart and cheer,  
Moved his Compassion, they pierced him full near;  
Wherefore his Pen he would no more refrain,  
But as here followeth so wrote he again.   

MY very trusty, my dear beloved Brother,  
I must you answer, it may be none other;  
The time is come you shall receive this Grace,  
To your great comfort and to your solace:  
Your honest desire with your great Confidence,  
Your Virtue proved with your Sapience;  
Your Love, your Truth, your long Perseverance,  
Your steadfast Mind shall your Desire advance:  
Wherefore it is need that within short space,  
We speak together, and see face to face:  
If I should write, I should my fealty break,  
Therefore Mouth to Mouth I must needs speak;  
And when you come, mine Heier unto this Art  
I will you make, and fro this land depart.  
Ye shall be both my Brother and mine Heier,  
Of this great secret whereof Clerks despair:  
Therefore thank God which giveth this renown,  
For it is better than to were a Crown:  
Next after his Saints, our Lord doth him call  
Which hath this Art to honour him withal:  
No more to you at this present tide,  
But hastily to see me, dispose you to ride.   

THis Letter receiving, I hasted full sore,  
To ride to my Master an hundred miles and more;  
And there Forty days continually,  
I learned all the secreats of Alkimy:  
Albeit Philosophy by me was understand,  
As much as of many other in this Land;  
Nethles fools which for their Science sought,  
Ween that in forty days it willbe wrought.  
Between Forty day's work now ye may see,  
And Forty days learning is great diversity;  
Then dark doubts to me appeared pure,  
There found I disclosed the Bonds of Nature:  
The cause of Wonders were to me so fair,  
And so reasonable, that I could not despair.  
If your Master and ye resemble all about  
My good Master and me, than have ye no doubt.   

THe third impediment deceit we call,  
Amongst other to me the worst all;  
And that is of Servaunts that should await  
Upon your work, for some can much deceit;  
Some be negligent, some sleeping by the fire,  
Some be ill-willd, such shall let your desire;  
Some be foolish, and some be over bold,  
Some keep no Counsel of Doctrine to them told;  
Some be filthy of hands and of sleeves,  
Some meddle strange Matter, that greatly grieves;  
Some be drunken, and some use much to jape,  
Beware of thes if you will hurt escape,  
The True be foolish, the Witty be false,  
That one hurts me Sore, that other als:  
For when I had my work well wrought,  
Such stale it away and left me nought.  
Then I remembering the cost, the time, and the pain,  
Which I should have to begin again,  
With heavy heart farewell adieu said I,  
I will no more of Alkimy.  
But how that chance befell that Season,  
Few men would it believe by reason:  
Yet Tenn persons be witness true all  
How that mishap did me befall,  
Which might not be only by Man,  
Without the Devil as they tell can.  
I made also the Elixir of life,  
Which me bereft a Merchaunt's wife:  
The Quintessens I made also,  
With other secrets many more,  
Which sinful people took me fro,  
To my great pain and much more woe:  
So in this work there is no more to sane,  
But that every joy is meddled with his pain.   

OF Pain there is a little yet behind,  
Which is convenient to be had in mind;  
That fell upon a blessed Man;  
Whereof the truth report I cann.  
Thomas Daulton this good man height,  
He served God both day and night,  
Of the Red Medicine he had great Store,  
I trow never English man had more.  
A Squire for the body of King Ehward,  
Whose name was Thomas Harbert,  
took this Daulton against his desire,  
Out of an Abbey in Gloucester-shier,  
And brought him in presence of the King,  
Whereof Deluis had some tiding,  
For Daulton was whilom Deluis' Clerk;  
Deluis disclosed of Daultons' work.  
Deluis was Squier in confidence  
With King Edward oft in his presence.  
Deluis reported that in a little stound,  
How Daulton had made to him a thousand pound  
Of as good Gold as the Royal was,  
Within half a day and some deal lass;  
For which Deluis swore on a Book.  
Then Daulton on Deluis cast his look,  
And said to Deluis, Sir you be forswore,  
Wherefore your heart hath cause to be sore.  
Of nothing said he, that I now have told,  
Witness our Lord whom Judas sold.  
But once said Deluis I swore to thee,  
That thou shouldst not be uttered by me;  
Which I may break well I understand,  
For the King's weal and for all his Land.  
Then said Daulton full soberly,  
This answer voideth no perjury.  
How should the King in you have Confidence,  
Your untrewth confessed in his presence.  
But Sir said Daulton to the King's Grace,  
I have been troubled oft in many a place  
For this Medicine greviously and sore,  
And now I thought it should hurt me no more:  
Wherefore in the Abbey where I was take,  
I cast it in a foul and Common lake  
Going to the River which doth ebb and flow,  
There is destroyed as much riches now,  
As would have served to the Holy land,  
For twenty thousand men upon a band.  
I kept it long for our Lords blessed sake,  
To help a King which that journey would make,  
Alas Daulton than said the King,  
It was foully done to spill such a thing.  
He would have Daulton to make it again,  
Daulton said it might not be certain:  
Why (said the King) how came ye thereby?  
He said by a Cannon of Lichfielde truly,  
Whose works Daulton kept diligently,  
Many years till that Cannon must die.  
And for his service he said in that space,  
The Cannon gave him all that thereof was;  
The King gave to Daulton Marks four,  
With liberty to go where he would that hour.  
Then was the King in his heart sore,  
That he had not known Daulton before.  
And ever it happeneth without leasing,  
That Tyrants be full nigh to a King.  
For Herberte lay for Daulton in weight,  
And brought him to Stepney with deceit.  
The servaunts of Herbert the money took away  
Which the King gave to Daulton that day.  
And after Herbert carried Daulton far,  
From thence to the Casle of Gloucester,  
There was Daulton prisoner full long,  
Herbert to Daulton did much wrong:  
Fro thence he had him to prison fast  
To Troy, till four years were nigh passed,  
And after he brought him out to die;  
Daulton to death obeyed lowly,  
And said Lord Jesue blessed thou be,  
Methinks I have been too long from thee.  
A Science thou gavest me with full great charge,  
Which I have kept without outrage.  
I found no man yet apt thereto,  
To be mine Heyer when I am go:  
Wherefore (sweet Lord) now I am feign  
To resign this thy gift to thee again.  
Then Daulton made devout prayers, and still  
Withsmiling cheer he said now do your wil  
When Herbert saw him so glad to die,  
Then ran water from Herbert's Eye:  
For Prison ne Death could him not avail  
To win this Art, his Craft did him fail.  
Now let him go said Herbert than,  
For he shall never hurt ne profit man.  
But when Daulton from the block should rise,  
He looked forth in full heavy wise,  
And so departed with full heavy cheer,  
It was not his will to live one year.  
This was his Pain as I you tell,  
By men that had no dread of Hell.  
Herbert died soon after in his bed,  
And Deluis at Teuxbury lost his head;  
This wise great Pain, as you may see,  
Followeth this Art in every degree.  
here lost the King all his intent,  
For Herbert was proud and violent,  
So noble a man to opprese with pride,  
And like a Felon him lead and guide;  
Where that by goodness patience and grace,  
There might have grown full great solace,  
As well to the King, ye may understand,  
As for th'ease of Commons of this land;  
But wonder not that grace do not fall,  
For sin reigneth in this land over all.  
Lo here was grace full ready at hand,  
To have ceased Taxes and Tallages of this land;  
Whereby much Love and Grace would have be,  
Between Knighthood Priesthood and Commonalty.  
Here ye may see how vicious violence  
May not purchase the virtue of sapience:  
For vice and virtue be things contrary,  
Therefore the vicious may not come thereby;  
If Vicious men might learn this Science,  
They would therewith do wondrous violence:  
And with Ambitiousness grow evermore  
Worse of Conditions than they were before.  
Now is this Chapter of Joy and Paine gone,  
The Chapter following showeth Matters of our Stone.    

CHAP. III.  

TONsile was a labourer in the fire  
Threescore years and more to win his desire:  
Brian was another, with Holton in the West,  
Thes were ever busy, & could practise with the best:  
But yet this Science they never found,  
For they knew not the Matters, ne the Ground,  
But rumbled forth, and evermore they sought,  
They spent their life and their goods to nought;  
Much loss, much cost, much anguish they bought,  
Among their Receipts which they had wrought:  
Then made Tonsile to me his great complaint,  
With weeping Tears he said his heart was faint,  
For he had spended all his lusty days  
In falls Receipts, and in such lewd assays;  
Of Herbs, gums, of Roots and of Grass,  
Many kinds by him assayed was,  
As Crowefoote, Celondine and Mizerion,  
vervain, Lunara, and Martagon:  
In Antimony, Arsenic, Honey, Wax and Wine,  
In Hair, in Eggs, in Merds, and Urine,  
In Calx vive, Sandifer, and Vitriall,  
In Markasits, Tutits, and every Mineral,  
In Malgams, in Blanchers, and Citrinations,  
All fell to nought in his operations:  
For he considered not how he did rage,  
When to God's proportions he laid surcharge:  
After all this, he thought nothing so good,  
To work upon as should be man's Blood;  
Till that I said how blood would waste and fume  
In mighty fire, and utterly consume.  
For Christ his love then said he teach me,  
Whereof the substance of our Stone should be:  
Tonsile (said I) what should it you avail  
Such thing to know? your limbs doth you fail  
For very Age, therefore cease your lay,  
And love your Beads, it is high time to Pray;  
For if you knew the Materials of our Stone,  
Ere you could make it your days would begun.  
Thereof no charge good Master said he,  
It were sufficient Comfort now to me  
To know the true Materials without wrong  
Of that Stone which I have sought so long:  
Tonsile (said I) It is no little thing,  
Whereof you would have true tydinge;  
For many Author's write of this doubt,  
But none of them showeth it Clearly out:  
For Author's which of this Art do write,  
Besought God as witnesseth Democrite,)  
That he unpained would fro this World take  
Their Souls whom he taught Books thereof to make;  
For greatly doubted evermore all such,  
That of this science they may write too much:  
Every each of them taught but one point or twain,  
Whereby his fellows were made certain;  
How that he was to them a Brother,  
For every of them understood each other;  
Alsoe they wrote not every man to Teach,  
But to show themselves by a secret Speech:  
Trust not therefore to reading of one Book,  
But in many Author's works ye may look;  
Liber librum apperit saith Arnold the great Clerk,  
Anaxagoras said the same for his work:  
Who that slothful is in many books to see,  
Such one in Practice prompt shall never be;  
But Tonsile for alms I will make no store  
Plainly to disclose it that never was done before,  
By way of answer for your recreation,  
If ye cann wisely make Interrogation.  
Good Master (said he) then teach me truly,  
Whether the matters be Sol or Mercury?  
Or whether of Sol or Lune it may be,  
Or whether I shall take them all three,  
Or Sol by itself, or Mercury alone,  
Or Sulphur with them, for matters of our Stone?  
Or whether I shall sal Almoniack take,  
Or Mineral means, our Stone thereof to make?   

Here be many questions Tonsile, said I,  
Wisely remembered and full craftily;  
You name it not yet but only in general,  
For you must take some deal of these things all;  
Of these and of other you must take a part,  
One time or other to minister this Art:  
Many things helpeth to apt our Stone,  
But two be Materials, yet our Stone is one;  
Between which two is such diversity,  
As between the Mother and the Child may be:  
An other diversity between them find ye shall,  
Such as is found between Male and Female:  
These two kinds shall do all your service,  
As for the White work (if you can be wise;)  
One of thes kinds a Stone ye shall find,  
For it abideth fire as stones do by kind:  
But it is no Stone in touching ne in sight,  
But a subtle Earth, brown, roddy, and not bright:  
And when it is separate and brought to his appearage,  
Then we name it our ground lethargy.  
First it is brown, roddy, and after some deal white,  
And then it is called our chosen Markasite:  
One ounce thereof is better than sifty pound;  
It is not to be sold in all Christian ground;  
But he that would have it he shallbe feign  
To do it make, or take himself the pain:  
But one great grace in that labour is sane,  
Make it once well and never more again.  
Old fathers called it thing of vile price,  
For it is nought worth by way of Merchandise:  
No man that findeth it wool bear it away,  
No more than they would an Ounce of Clay;  
Men will not believe that it is of high price,  
No man knoweth it therefore but he be wise.  
Here have I disclosed a great secret wonder,  
Which never was writ by them which been earth under.   

A Nother Stone Tonsile you must have withal,  
Or else you fault your chief M●●●riall;  
Which is a Stone glorious fair and bright,  
In handling a Stone, and a Stone in sight;  
A Stone glittering with perspecuitie,  
Being of wonderful D●aphanitie;  
The price of an Ounce Conveniently,  
Is twenty shillings or well near thereby:  
Her name is Magnetia, few people her know,  
She is found in high places as well as in low;  
Plato knew her property and called her by her name,  
And Chaucer rehearseth how Titanoes is the same,  
In the Channons' Yeoman's Tail, saying what is thus,  
But quid ignotum per magis ignotius:  
That is to say, what may this be,  
But unknown by more unknown named is she;  
Nethles Tonsile now I will truely teach  
What is Magnetia to say in our speech:  
Magos is Greek, Mirabile in Latin it is,  
Aes is Money, y●os Science, A is God iwis.  
That is to say it is such a thing,  
Wherein of Money is wondrous divine Cunning;  
Now here you may know what is Magnetia,  
Res aeris in qua latet scientia divinaque mira.  
Thes two Stones Tonsile ye must take  
For your materials, Elixir if ye make.  
Albeit the first time materials be no more,  
Yet many things helpeth as I said before.  
This secret was never before this day  
So truly discovered, take it for your prey;  
I pray God that this turn not me to Charge,  
For I dread sore my pen goeth too large:  
For though much people perceive not this Sentence,  
Yet subtle Clerks have too much Evidence;  
For many Clerks be so clear of wit,  
If they had this ground, they were sure of it;  
Where our Lord hath ordained that no man it find,  
But only he that is of virtuous mind:  
Wherefore old Fathers Covered for great reason,  
The Matters of our Stone disclosed at this season.  
Other Materials ye shall none take,  
But only these two our white stone to make;  
Except Sal Armoniac with Sulphur of kind,  
Such as out of Metals ye can find;  
These two wool abide to fulfil your desire,  
The remnant will void when they come to fire;  
Sulphur wool brenn and change Colours fast,  
But our lethargy abideth first and last:  
Ye may not with metals or Quicksilver begin,  
To make Elixir if you intent to win:  
Yet if you destroy the whole Composition,  
Some of their Compounds will help in Conclusion;  
And that is nothing Else of that one or that other,  
But only Magnetia and Litharge her Brother.    


Ro: Vaughan sculp:   
CHAP. IU.  

OF the gross Work now I will not spare,  
Though it be secret, largely to declare:  
To teach you the truth is mine intent,  
As far forth as I dare for God's Commandment.  
I will inform and guide you in the way,  
In such wise as you may find your prey:  
If you consider how the parts of works,  
Be out of Order set by the old Clerks.  
As I said before, the Masters of this Art,  
Every each of them disclosed but a part:  
Wherefore though ye perceived them as ye would,  
Yet ye cannot order and join them as ye should.  
Arnold showeth in his writing,  
How our final secret is to know the thing  
Whereupon our work should take her ground,  
And how pure Natures & simple may be found:  
In this Book beginning multipharie,  
He saith in our grounded Matter two kinds be;  
But how to find them he kept that in store,  
Ye have their Names the last Chapter before.  
Freer Bacon disclosed more of that point,  
When he said, Depart ye every joint  
In Elementa propinqua: take good heed thereto;  
But unwise Doctors never work so,  
But headly they proceed as men well nigh mad,  
To the Matters divisible more Matters they add:  
So when they ween to bring forth a Flower,  
They do nothing but multiply Error.  
There cesed Bacon, and so do other such,  
For very dread lest they should show too much  
Avicen in Porta wrote, if ye remember,  
How ye should proceed perfection to engender.  
Truly teaching as the pure truth was,  
Comedas ut bibas, et bibas ut Comedas,  
Eat as it drinketh, and drink as it doth eat,  
And in the mean season take it a perfect sweat.  
Rasis set the Dietary and spoke some deal far,  
Non tamen comedat res festinanter,  
Let not your Matters eat over hastily,  
But wisely consume their food leisurely.  
Hereof the Prophet made wondrous mention,  
If ye apply it to this intention.  
Visitasti terram, & inebriasti eam,  
Multiplicasti locupletare eam  
Terram fructiferam in salsuginem,  
Et terram sine aqua in exitus aquarum.  
If it I have plenty of Meat and of Drink,  
Men must wake when they desire to wink:  
For it is labour of watch and pains great.  
Also the Food is full costly meat;  
Therefore all Poor men beware said Arnold,  
For this Art longeth to great men of the world.  
Trust to his words ye Poor men all,  
For I am witness that so ye find shall.  
Esto longanimis & suavis said he,  
For hasty men th'end shall never see.  
The length of cleansing of Matters infected,  
Deceyveth much People, for that is unsuspected.  
Wherefore Poor men put ye not in prea●e,  
Such wonders to seech, but in season cease.  
Excess for one half quarter of an hour,  
May destroy all: therefore chief succour  
Is Primum pro quo, & vultimum pro quo non,  
To know of the simperinge of our Stone.  
Till it may no more simper do not cease,  
And yet long Continuance may not cause increase▪  
Remember that Water will bubble and boil,  
But Butter must simper and also Oil.  
And so with long leisure it will waste,  
And not with bubbling made in haste:  
For doubt of perils many more than one,  
And for supergression of our stone.  
Amongst gross Works the foulest of all  
Is to clarify our means Mineral.  
Extremities may not be well wrought,  
Without many Means wisely sought.  
And every Mean must be made pure,  
If this work should be made sure.  
For foul and clean by natural law  
Hath great discord, and so hath ripe and raw.  
Steadfast to steadfast will itself combined,  
And fleeting to fleeting will draw by kind:  
And ever where as the Concordance is more,  
Natures will draw that were elsewhere before;  
This gross Work is fowl in her kind,  
And full of perils as ye shall it find.  
No man's wit can him so much avail,  
But that sometime he shall make a fail.  
As well as the Layman so shall the Clerk,  
And all that labour the gross work:  
Whereof Anaxagoras said truely thus,  
Nemo primo fronte reperitur discretus.  
And once I heard a wise man say,  
How in Catilonia at this day,  
Magnetia with Mineral means all,  
Be made to sale if ye for them call,  
Whereby the honds of a cleanly Clerk,  
Shall not be siled about so foul a work.  
And long time sooner your Work I understand,  
Should be far onward before hand.  
For if you should make all things as I cann,  
Ye might be weary before your work began.  
The Philosopher's work do not begin,  
Till all things be pure without and within.  
We that must seek Tincture most specious,  
Must needily avoid all things vild and vicious.  
Of manifold means each hath his property,  
To do his Office after his degree:  
With them hid things be out fett,  
Some that will help and some that would let.  
Our Apothecary's to dress them can no skill,  
And we to teach them have no manner of will:  
Whereof the cause truly is none other,  
But that they will counterfaict to beguile their Brother,  
Rather than they will take the pain  
Thereto belonging, ere they should it attain:  
It is there use whereof my heart is sore,  
Much to desire and little to do therefore.  
Who would have true work he may no labour spare,  
Neither yet his Purse, though he make it bare:  
And in the Gross Work he is furthest behind,  
That daily desireth the end thereof to find.  
If the gross work with all his Circumstance,  
Were done in three years, it were a blessed chance:  
For he that shall end it once for certain,  
Shall never have need to begin again,  
If he his Medicine wisely can Augment;  
For that is the Mastery of all our intent.  
It needeth not to name the means Mineral,  
For Albert writeth openly of them all.  
Much I might write of nature of Mynes,  
Which in this Gross Work be but engines;  
For in this Work find ye nothing shall,  
But handie-crafte called Art Mechanical:  
Wherein an hundreth ways and moe,  
Ye may commit a fault as ye therein go.  
Wherefore believe what old Author's tell,  
Without Experience ye may not do well.  
Consider all Circumstances, and set your delight  
To keep Uniformity of all things requisite.  
Use one manner of Vessel in Matter and in Shape,  
Beware of Commixtion that nothing miscape.  
And hundreth faults in special,  
Ye may make under this warning general.  
Nethles this Doctrine wool suffice,  
To him that can in Practice be wise.  
If your Ministers be witty and true,  
Such shall not need your works to renew.  
Therefore if ye wool avoid all dread,  
In the Gross Work do by my read:  
Take never thereto no Houshold-man,  
They be soon weary as I tell cann;  
Therefore take no man thereto,  
But he be Waged, however you do;  
Not by the Month, as nigh as ye may,  
Ne by the Week, but by the Day:  
And that your Wages be to their mind,  
Better than they elsewhere can find;  
And that they need not for Wages sue,  
But that their Payment be quick and true;  
For that shall cause them to love and dread,  
And to their Warks to take good heed,  
For doubt lest they be put away,  
For Negligence of them in one day:  
Housholdmen wool not do so,  
From this Work therefore let them go.  
If I had known this, and had done so,  
I had avoided much woe.  
Alsoe in this Work must be Liberty,  
Without impediment, in every degree,  
With divers Comforts pains to release  
Of labours continual which may not Cease;  
Else anguish of Labour and Melancholy,  
Might be 'Cause your Works to destroy.  
Of the gross Work it needs to show no more,  
For old men have taught the remnant before;  
And what is necessary that they laft out,  
This Book showeth it without doubt.  
Wherefore this little Book the ordinal,  
Is in Alkimy the Compliment of all;  
The Chapter following convenient for a Clerk,  
showeth the Counsels of the subtle work.   

Ro. Vaughan sculp.    

CHAP. V.  

BRISE by Surname when the change of Coin was had,  
Made some Men sorry, and some Men glad:  
And as to much people that change,  
Seemed a new thing and a strange;  
So that season befell a wondrous thing,  
Touching this Science without leasing.  
That three Masters of this Science all  
Lay in one Bed nigh to Leaden-Hall,  
Which had Elixirs perfect White and Red,  
A wonder such Three to rest in one Bed,  
And that within the space of days Tenn,  
While hard it is to find One in Millions of Men.  
Of the Dukedom of Lorraine one I understand  
Was borne, that other nigh the Middle of England;  
Under a Cross, in the end of Shires three,  
The third was borne; the youngest of them is he.  
Which by his Nativity is by Clerks found,  
That he should honour all English ground;  
A Man might walk all the World about,  
And fail such Three Masters to find out;  
Twain be fleeting, the Youngest shall abide,  
And do much good in this Land at a Tide.  
But sin of Princes shall let or delay  
The Grace that he should do on a day.  
The eldest Master chanted of him a Song,  
And said that he should suffer much wrong.  
Of them which were to him greatly behold,  
And many things moe this Master told,  
Which sith that time hath truly befall,  
And some of them hereafter shall,  
Whereof one is truely (said he)  
After Troubles great Joy shallbe  
In every quarter of this Land,  
Which all good Men shall understand:  
The Younger asked when that should be,  
The old Man said when Men shall see  
The holy Cross honoured both day and night,  
In the Lond of God in the Lond of Light;  
Which may be done in right good season,  
But long delayed it is without reason:  
When that beginneth note well this thing,  
This Science shall draw towards the King;  
And many more Graces ye may be bold,  
More then of us shall now be told;  
Grace on that King shall descend,  
When he old Manners shall amend:  
He shall make full secret search,  
For this science with doulced speech;  
And among the Solitary,  
He shall have tidings certainly.  
So sought King Kalid of many Men,  
Till he met with Morien,  
Which helped Kalid at his need,  
His Virtues caused him to speed.   

Now of such Matters let us cease,  
And of the suttill Work rehearse;  
Great need hath he to be a Clerk,  
That would perceive this suttill work.  
He must know his first Philosophy,  
If he trust to come by Alkimye:  
And first ye shall well understand,  
All that take this work in hand;  
When your materials by preparation,  
Be made well apt for Generation,  
Then they must be departed a twin,  
Into four Elements if ye would to win:  
Which thing to do if ye ne can,  
Go and learn it of Hortolan.  
Which made his Book of that Doctrine,  
How ye should part the Elements of Wine.  
Moreover ye must for your succour,  
Know th'effects of the qualities four;  
Called Heat, Cold, Moisture, and Dryness,  
Of which four all things Compounded is;  
And sith in this Art your chief desire  
Is to have Colour which should abide fire,  
Ye must know before you can that see,  
How every Colour engendered shall be,  
For every Colour which may be thought,  
Shall here appear before that White be wrought.  
Yet more ye would have to this sum,  
Swiftly to melt as Wax or Gum:  
Else might it not enter and pierce  
The Centre of Metals as Author's rehearse;  
So ye would have it both fix and flow,  
With Colour plenty if ye wist how;  
Such three Contraries jointly to meet  
In one accord is a great Secret.  
Nethles he that is clear of Mind,  
In this Chapter may it well find;  
And first to give you a short Doctrine,  
Of the aforesaid qualities prime:  
Heat, and Cold, be qualities Active  
Moisture, and Dryness, be qualities Passive;  
For they suffrens the Actives evermore,  
As Stones to be Lyme, and Water to be Froare.  
Hereupon to Judge, ye may be bold,  
Nothing is full wrought but by Heat and Cold;  
Nethles the Passives have some Activity,  
As in Handicrafts men ye may daily see;  
In Bakinge, and Brewinge, and other Crafts all,  
Moisture is opperative and so Dryness be shall.  
Aristotle in his Physics and other many moe,  
Said ab actionibus procedit speculatio;  
They said that Practice is root and beginning,  
Of Speculation and of all Cunning:  
For the properties of every thing,  
Be perceaved by their working;  
As by Colours of Urins we may be bold  
To give sentence of Heat and Cold;  
By thes aforesaid four qualities prime,  
We seeche Colours with length of time;  
Of White Colour we be not full sure,  
To seeche it but in a substance pure:  
Great Doctrine thereof learn now ye may,  
When ye know how Colours grow all day.   

COlour is the utmost thing of a Body clear,  
Clear fubstance well termined is his matter here;  
If Heat hath mastery in matter that is dry,  
White Colour is ever thereof certainly;  
As it appeareth in sight of brent Bones,  
And in making of all Lime Stones.   

Where Cold worketh in matter moist & clear,  
Yet of such working Whiteness wool appear:  
As it showeth in Ice and Frosts hore;  
The cause is set out in Philosophy before:  
I write not here of common Philosophy,  
But by example to teach Alkimy;  
That one may be perceived by that other,  
As is the Child perceived by the Mother.   

If Heat in moist matter and gross withal,  
Work, thereof Black Colour engender shall;  
Example hereof if ye of me desire,  
Behold when you see green Wood set on a fire;  
When Cold worketh in matter thick and dry,  
Black Colour shall be, this is the cause why;  
Such matter is compacted and more thick,  
With Cold constraining, enemy to all quick,  
Thickness made Darkness with privation of Light,  
So Colour is private, then Black it is to Sight,  
Therefore evermore remember this,  
How clear matter is matter of Whiteness;  
The cause efficient may be manifold,  
For somewhile it is Heat, and sometime Cold:  
But Whire and Black, as all men may see,  
Be Colours contrary in most extremity:  
Wherefore your work with Black must begin,  
If the end should be with Whiteness to win.   

The middle Colour as Philosophers write,  
Is Red Colour between Black and White:  
Nethlesse trust me certainly,  
Red is last in work of Alkimy.  
Alsoe they say in their Doctrine,  
How these two Colours Rufe and Citrine,  
Be mean Colours between White and Red,  
And how that Green, and Colour wan as Led,  
Between Red and Black be Colours mean,  
And freshest Colour is of matter most Clean.   

Physicians in Urines have Colours Nineteen,  
Between White and Black as they ween;  
Whereof Colour underwhite Subalbidus is one,  
Like in Colour to Onychyne stone:  
Of such like Colour Magnetia found is,  
But Magnetia glittereth with Clearness:  
In our suttill work of Alkimy  
Shall be all Colours that hath been seen with Eye:  
An hundreth Colours more in corteyne,  
Then ever hath been seen in Urine.  
Where in so many Colours might not be,  
But if our Stone contained every degree,  
Of all Compositions found in work of kind,  
And of all Compositions imaginable by mind.  
Of as many Colours as shall therein be sane,  
So many graduations your wisdom must attain:  
And if you know not such graduations all,  
Learn them of Raymond in his Atre General.  
Gilbert Kymer wrote after his devise,  
Of 17. Proportions, but they may not suffice  
In this Science, which he coude never find;  
And yet in Physic he had a noble mind.  
Where the royalty of the nature of Man,  
advanceth oft Medicines of the Physician:  
And so honoureth oft times his Craft,  
When that the Medicines peradventure might be lafte;  
But it is not so in Physic of Mines,  
For that Art exceedeth all other engines:  
And resteth only in the wisdom of Man,  
As by experience wise men witness can.   

ANd so of Alkimy the true foundation,  
Is in Composition by wise graduation  
Of Heat and Cold, of Moist and of Drye,  
Knowing other Qualities engendered thereby;  
As hard and soft, heavy and light,  
Rough and smooth, by ponders right,  
With Number and Measure wisely sought,  
In which three resteth all that God wrought:  
For God made all things, and set it sure,  
In Number Ponder and in Measure,  
Which numbers if you do change and break,  
Upon Nature you must do wreak.  
Wherefore Anaxagoras said Take good heed,  
That to Conjunction ye not proceed,  
Till ye know the Ponders full complete  
Of all Components which should therein meet;  
Bacon said that old Men did nothing hide,  
But only Proportion wherein was no guide:  
For none old Auctor, King, Prince, ne Lord,  
Writing of this Science with others did accord  
In the Proportions; which if ye would reach,  
Raymond, with Bacon, and Albert, done it teach,  
With old Anaxagoras, of them four ye shall  
Have perfect knowledge, but not of one have all:  
And if you would join four Qualities to intent,  
Then must ye Conjoin every Element:  
As Water and Earth after your desire,  
Well compounded with Ayer, and Fire:  
Knowing the worthiest in his activity,  
The second, the third, every-each in his degree;  
The fourth, and the vilest may not be refused,  
For it is profitable and best to be used;  
And best may extend his Multiplication,  
In whom is the virtue of our Generation;  
And that is the Erthly Lytharge of our Stone,  
Without him Generation shall be none;  
Neither of our Tincture fixation,  
For nothing is fixed but Earth alone;  
All other Elements movable be,  
Fire, Air, and Water, as ye daily see:  
But Fire is cause of extendibility,  
And causeth matters permiscible to be,  
And clear brightness in Colours fair  
Is caused of kind evermore of Air,  
And Air also with his Coaction,  
Maketh things to be of light liquefaction:  
As Wax is and Butter, and Gums all,  
A little heat maketh them to melt and fall:  
Water cleanseth with ablution believe,  
And things mortified causeth to revive.  
Of multiplying of Fire is no greater wonder,  
Than is of multiplying of Earth set under:  
For Earth beareth Herbs daily new and new,  
Without number, therefore it is true  
That Earth is wonderful as well as Fire,  
Though one spark may soon fill a Shear:  
If all a Shear were filled with Flax,  
One spark than would wonderfully wax:  
Fire and Earth be multiplyers alone,  
And they be causers of multiplying our Stone.  
Of this Earth showeth Albert our great Brother,  
In his Minerals, which Lytharge is better than other.  
For the white Elixir he doth it there rehearse,  
And the book of Meeter showeth it in a verse.   

NOw to Conjunction let us resort,  
And some wise Council thereof report:  
Conjoin your Elements Grammatically,  
With all their Concord's conveniently:  
Which Concord's to help a Clerk,  
Be chief Instruments of all this work:  
For nothing may be more contrary now,  
Than to be fixed and unperfectly flow:  
All the Grammarians of England and of France,  
Cannot teach you this Concordance:  
This ordinal telleth where ye may it see,  
In Physic in the Book de Arbore.  
Join them also in Rhetorical guise,  
With Nature's Ornate in purified wise.  
Sithence our Tincture must be most pure and fair,  
Be sure of pure Earth, Water, Fire and Air.  
In Logical wise be it early or late,  
Join true kinds not sophisticate;  
Ignorance hereof hath made many Clerks,  
Lewdly to lose their labour and their works.  
Join them together also Arithmetically,  
By suttill Numbers proportionally.  
Whereof a little mention made there was,  
When Boetius said tu numeris elementa ligas.  
Join your Elements Musically,  
For two causes, one is for Melody:  
Which there accords will make to your mind,  
The true effect when that ye shall find.  
And also for like as Diapason,  
With Diapente and with Diatesseran,  
With ypate ypaton, and Lecanos muse,  
With other accords which in Music be,  
With their proportion's causen Harmony,  
Much like proportions be in Alkimy,  
As for the great Numbers Actual:  
But for the secret Numbers Intellectual;  
Ye must seeche them as I said before,  
Out of Raymond and out of Bacon's lore.  
Bacon showeth it darkly in his three letters all,  
And Raymonde better in his Art General.  
Many men ween which doth them read,  
That they do understand them when they do not indeed.  
With Astrology join Elements also,  
To fortune their Workings as they go:  
Such simple kinds unformed and unwrought,  
Must craftily be guided till the end be sought,  
All which season they have more obedience,  
Above form Natures to Sterrs influence.  
And Science Perspective giveth great evidence,  
To all the Ministers of this Science.  
And so done other Sciences many more  
And specially the Science de Pleno & Vacuo,  
But the chief Mistress among Sciences all,  
For help of this Art, is Magic Natural.   

WHen the four Elements wisely joined be,  
And every-each of them set in his degree,  
Then of divers degrees and of divers digestion,  
Colours will arise towards perfection.  
For than worketh inward heat natural,  
Which in our substance is but Intellectual:  
To sight unknown, hand may it not feel,  
His working is known to few Men and seld;  
And when this heat natural moved be shall  
By our outward heat artificial,  
Then Nature excited to labour will not cease  
Many diversities of degrees to increase.  
Which is one cause by reason you ma●e see,  
Why in our work so many Colours be:  
Therefore it causeth in this Art great doubt,  
Ignorance of heat within and without,  
To know how these two heats should accord,  
And which of them in working should be Lord.   

DIgestion in this work hath great likeness  
To digestion in things of Quickness:  
And before other (as I witness can)  
It is most like to digestion of Man.  
Therefore said Morien, our Stone in generation  
Is most like thing to Man's Creation,  
In whom saith Raymond the four degrees all  
Of the four Complexions together find ye shall,  
And that actually, which ye cannot find  
Amongst Creatures in none other kind.  
Wherefore among Creatures these two alone  
Be called Microcosmus, Man and our Stone.  
Now of Digestion the aliment and food  
Perfectly to know is needful and full good.  
It is humour solid constant with siccity,  
Mightily meddled after some degree,  
In opposite passives mixed duly,  
Engendered by inward and outward heat truly.  
So nothing else is our Digestion,  
But of humour substantial a create perfection.  
I pray ye Laymen have me excused,  
Though such Terms with you be not used,  
I must use them, for all Author's affirms,  
How every Science hath his proper Terms.  
Digestion sometimes advanced may be  
By outward cold, as yearly ye may see  
How in Winter men eaten more meat  
Than in Summer, when expansed is their heat;  
For cold maketh heat inward then to fly,  
And lig nigh together, than stronger is he;  
Which by his strength his power is more  
To make Digestion than he might before.  
But our chief Digesture for our intent,  
Is virtual heat of the matter digerent;  
Nethles heat of the digestible thing,  
Helpeth digestion and her working:  
Feaverly heat maketh no digestion,  
Baines may help and cause also destruction.  
Wine digested hath more heat natural,  
Than hath new Must, whose heat is accidental:  
Coagulation is no form substantial,  
But only passion of things material.   

MOre ye must know, when Colours appear,  
Who is principal Agent in that matter Clear.  
For sometimes it is Heat, and sometimes Cold it is,  
And sometime Moisture, and somewhile Dryness.  
The principal Agent to know at every season,  
Requireth great search made by suttill reason:  
Which is not perceived but of Masters few,  
For they mark not how Colours arise by rue:  
The principal Agent of the qualities four,  
Hath power royal as Lord of most honour  
The remnant of qualities to Converte to his kind,  
Of which conversion Anaxagoras maketh mind  
In his Book of Conversions Natural,  
Whereof Raymond showeth causes special:  
It is no Jape neither light to learn  
Your principal Agent all seasons to discern:  
Which I teach you to known by signs four,  
By Colour, Odour, Sapor and Liquore.   

ANd first by Colour to serve your intent,  
To know thereby your principal Agent.  
Look in your Vessel which Colour showeth most,  
He that causeth him is principal of the host  
As for that season, whose pride ye may suage,  
By this our Doctrine, if ye see him rage:  
Which ye may do when ye well understand,  
The cause of all Colours which ye have in hand.  
Which I wool teach you now shortly withal,  
Because here and there seek them ye ne shall:  
Whiteness is caused of many matters clear,  
In another thing termined, and so it is here;  
Blacknes is when parts of a body dark,  
With thickness oppresseth the cleernes of the Work;  
Or else it is of a Combust terrestrietie;  
But of such Combustion great hardness shall be;  
And by Commixion of Dark Clear and Clean,  
Shall be engendered all the Colours mean:  
Every clear thing perspicuate and fair,  
Standeth by the matters of Water and Aire,  
Whom a pure Earth doth apprehend,  
Such as shall not their clearness offend;  
And if in such clearness and perspicuity,  
Ye can no special Colour see,  
Thereupon to Judge you may be bold,  
The cause of such things was exceeding Cold:  
As Crystal, Berill, and other things moe,  
Diversity between them learn ere ye go;  
Crystal hat Water declining toward Air,  
Wherefore it is clear, perspicuous and fair;  
But where it declineth towards Water more,  
It is dark as Berill or Ice hard frore;  
But when matters draweth toward siccity,  
Darkness with hardness engendered shall be;  
As it appeareth in the Adamant Stone,  
And in other things many one.  
Twinkling and glittering as in Magnetia is,  
Light is cause thereof within matter of Clearness;  
Which is superduced upon waterly vapour,  
beforetime incensed with Heat be ye sure;  
Now after clearness and Colours in extremity,  
Of mean Colours a little show will I.   

Ruby colour is of a thinn fume succended  
In a clear Body, which alsoe is amended  
When in that Body raineth plenty of light,  
For more or les thereof maketh more or les bright:  
As the Amethyst followeth the Ruby in dignity,  
In less Clearness and more Obscurity:  
And a Calcedonie in Slimy substance,  
Followeth the Berill in degrees of variance.  
Green as a smaragd is of Water clear,  
With Erthy substance Combust mixed full near:  
And the clearer substance that the Earth be,  
The clearer greeness thereof ye shall see.  
Tawny is of Clearness terminate,  
Infused with thick Fumosity congregate  
Of Water, and alsoe of Earth succended,  
Whereby the clearness of Air is suspended.  
Wann or leady Colour engendered is  
Of Watery and Erthy parts without amiss;  
And where such parts be cold and thick,  
Ever Wann Colour thereon shall stick;  
As it appeareth in old lain Lead,  
And in Men that be well-near dead:  
This Wann Colour called Lividitie,  
In Envious Men useth much to be;  
Natural heat and blood done resort,  
To the Heart, them to comfort,  
And leaveth Cold and Dry the Face,  
For heat and blood is parted from that place.  
Likewise when Fevers be in extremity,  
The Nails of Hands of this Colour willbe.  
The Saphire Colour, that Orient Blue,  
Like in Colour to the heavenly hue,  
Is much fairer than Wann Colour to sight,  
For therein is more of Air Water and Light  
Than is in Wann Colour, and that by manifold,  
Wherefore such Colour is more dearer sold;  
All other Blewes the sadder that they be,  
They have less of Air and more of Terrestriety.  
Silver to Azure soon brought will be;  
The cause thereof is perspicuity,  
Which is in Silver caused of Air,  
Wherefore it turneth to heavenly Colour fair;  
And Quicksilver plenty within him is,  
Causeth in Silver all this brightness:  
Subtler Earth, pure Water, with clearness of Air,  
Causeth such brightness to Quicksilver to repair.  
Citrine Colour Yellow as ye see in Gould,  
Is Colour most liking for some men to behold:  
Caused of mighty and strong digestion,  
For humour in him have strong decoction;  
Such Colour with Heat engendered be shall,  
As it in Honey, Urine, Lie, and Gall:  
The shining of Gould is caused as I tell,  
Of pure and subtle Water termined full well,  
Perspicuously condensed; for Water pure and fine,  
The more it is Condensed, the better it wool shine;  
For of a Mirror the cause none other is,  
But moisture termined, as all Clerks guess,  
So that it be polible withal;  
For Air Figures receive never shall;  
For Air may not be terminate in his kind;  
So cause of shining in Water ye shall find.  
With White and Red well meddled pure and fine  
wol be engendered fair Colour Citrine.  
So divers Comixtions of Elements,  
Maketh divers Colours, for divers intents:  
With divers Digestions, and divers degrees,  
All Colours be made which your Eyes sees.  
Of Elements ye must the proper Colour learn,  
Whereby of Colours ye may better discern;  
Physicians say of good Herbs and soot,  
Some be cold outward and hot within the root;  
Example hereof if ye list to get,  
Behold the working of the gentle Violet:  
Common Philosophy the cause doth disclose,  
Why cold is within and red without the Rose:  
Anaxagoras said in his Coversions natural,  
Inward and Outward be contrary in things all,  
Which is true except such things as be  
Of little composition, and nigh simplicity;  
As is Scammonye, and Laurel the Laxative,  
Which be not nourishing to vegetative.  
Remember how in every mixed thing,  
Evermore one Element desireth to be King:  
Which proud appetite of Elements and vicious,  
Moveth men to be Ambitious:  
Wherefore our Lord that best dispose cann,  
Hath made Ordeynance for sinful Man,  
All proud appetites to equality to bring;  
When Requiem aeternam the Church shall sing,  
Than shall every ambitious thought,  
Plainly appear how that it was nought:  
Lords, and Beggars, and all shall be  
In the Charnel brought to equality.  
Your Principal Agent so rebate shall ye,  
When he usurpeth above equality;  
Therefore Aristotle said Compound ye our Stone  
Equal, that in him repugnance be none;  
Neither division as ye proceed;  
Take heed thereto, for it is great need;  
And when it falleth that ye shall see  
All Colours at once that named may be;  
Than suffer Nature with her operation,  
At her own leisure to make Generation:  
So that among so many Colours all,  
Nature may show one principal:  
Such as shall draw towards your intent,  
According to your desired Element.   

This wise by Colours ye may provide  
How in your works ye shall ye guide.  
Many more things of Colours I may write,  
But this is sufficient my promise to acquit,  
As far forth as Colours may serve your intent,  
By them to know your principal agent.  
But many Clerks wonder why you may see  
So many Colours as in our Stone wool be,  
Before that perfect White and Clear,  
And unchaungeable wool appear,  
Considering the fewnes of the ingredients;  
I wool that answer to please their intents,  
And teach them the truth of that great doubt.  
By kind of Magnesia such Colours pass out,  
Whose nature is of such Convertibilitie,  
To every proportion, and to every degree,  
As Crystal to his Subject is found;  
For of every thing that is upon the ground,  
Which that ye wool Crystal set under,  
Such Colour hath Crystal, therefore cease to wonder:  
Wherefore Hermes said not untruly ne Envious,  
Ad perpetranda miracula rei unius:  
God hath so ordained saith Hermes the King,  
To fulfil the miracles of one thing:  
Common Philosophers thereof cannot find  
The virtues of our Stone exceeding far their mind.   

SMelling may help forth your intent,  
To know your reigning Element;  
And be with Colour a Testimony,  
To know your principal Agent thereby;  
And ye which would by smelling learn  
Of your principal Agent truly to discern.  
As White, and Black, be Colours in extremity,  
So of Odours, soot and stinking be:  
But like as Fishes know not by sight  
No mean Colours, because their Eyes bright  
Have none Eyelidds for their sight closing,  
So mean Odours shall not by smelling  
Be known of you, this is the cause why,  
For Nostrils be open as the fishes Eye:  
Therefore mean Odours be not in certain  
Smelled by the Nose, as mean Colours be seen.  
Heavy Smell is not as Clerks think  
The middle Odour, but only the less Stink.  
Old Fathers wrote by their Doctrine,  
Of their Experience which is maturine,  
That if ye meddle sweet Savour and redolente  
Equally with stinking to prove your intent;  
The soot shall be smelled, the stinking not so,  
The cause ye may learn now ere ye go;  
All sweet smelling things have more purity,  
And are more spiritual than stinking may be:  
Wherefore it is in Air more penetrative,  
And is more extendible, and is alsoe to life  
More acceptable, as friend to Nature,  
And therefore rather received be ye sure.   

ODor is a smokish vapour resolved with heat,  
Out of substance, by an invisible sweat;  
Which in the Air hath free entringe,  
And changeth the Air and your smelling;  
As Sapor of Meats changeth your Tastinge,  
And as Sounds changeth your Hearing,  
And as Colour changeth your Sight,  
So Odour changeth Smelling by might.  
The cause of Odours to know if you delight,  
Four things thereto be requisite;  
First that suttill matter be Obedient  
To the working of Heat, for to present  
By a fume the likeness of the same thing,  
From whom that fume had his beginning;  
Also to bear forth that pure fume and fair,  
There is required a clear thinn Air:  
For thick Air wool not bear it far,  
But it wool retain it much faster;  
And so thick matter Obedience hath none,  
To the working of Heat, as it showeth in Stone:  
Heat maketh Odours, Cold shrinketh, by reason  
Dunghills in Summer stink more than in Winter season;  
Pleasant Odours engendered be shall  
Of clean and Pure substance and fumigale,  
As it appeareth in Amber, Narde, and Myrrh,  
Good for a Woman, such things pleaseth her;  
But of Pure substance with a Mean heat,  
Be temperate Odours, as in the Violet;  
Of a Mean heat with substance Impure,  
Is Odours misliking, as Aloes and Sulphur:  
But when Natural heat beginneth to spill,  
Then thereof ariseth heavy smell;  
As Fish smelleth that is kept too long,  
Natural heat rotteth, so the smell is strong;   

STinch is a Vapour, a resolved fumosity  
Of things which of Evil Complexions be.  
And when Humour only is in Corruption,  
So that the Substance be not in Destruction,  
Thereof shall only heavy smell arise,  
But not very Stinch come in that wise.  
Of every Stinch the cause of that Chance  
Is only corruption of the self substance;  
And when Evil substance shall putrify,  
Horrible Odour is gendered thereby:  
As of Dragons and Men that long dead be,  
Their stench may cause great Mortality.  
It is not wholesome to smell to some Coal,  
For quenching of some Snuff a Mare wool cast her Foal.  
When the Qualities of a thing according is  
To your Nature, good Odour will not miss:  
But when the substance is contrary to your kind,  
The Odours thereof odious you shall find.  
Fish's love Soot smell, also it is true,  
They love not old Kydles as they do the new.  
All things that are of good Odour,  
Have natural Heat for their succour;  
Though Camphire, Roses, and things cold,  
Have soot Odours, yet Author's told,  
How Heat virtually enclosed is the skell,  
With Pureness of substance, why they so smell:  
This old opinion you may teach your Brother,  
How no good Odour is contrary to another;  
But it is not so of stinking smells,  
For stinch of Garlic voideth stinch of Dunghills.  
Of Odours this Doctrine is sufficient,  
As in Alkimy to serve your intent,  
Your Warks to understand thereby,  
When things begin to purrifie;  
Alsoe by Odours this you may learn,  
Suttilnes and grossness of Matters to discern:  
Alsoe of Mean substance knowledge ye may get,  
With knowledge of Corruption of Natural heat;  
And knowledge of Diversity by good attendance,  
When Humour corrupteth and when the Substance.  
But our Substance was made so pure and clean,  
And is conserved by virtue of the mean,  
That ye no stink thereof shall find,  
Albeit that it putrify fro his own kind.   

THe third sign and the third Testimony  
To understand your principal Agent by,  
Is Sapor called, of Mouth the Taste,  
Which evermore is cause of waste  
Of the substance of the same thing  
Whereof ye make proof by tasting  
Sapor should be much better Judge  
Than Colour or Odour, and more refuge,  
Were not Taste a perilous thing,  
While our Stone is in working;  
For it is hurting to health and life,  
It is so greatly penetrative;  
Above all subtle things it hath Victory,  
And peirceth solid things hastily,  
Wherefore it is peril and not good,  
Much or oft to Taste of that food:  
It Comforteth Metals as we well find,  
But it is Perilous for all Mankind,  
Till perfect Red thereof be made,  
Such as in Fire wool never fade.  
A lewd Man late that served this Art,  
Tasted of our white Stone a part,  
Trusting thereby to find relief  
Of all sickness and of all grief,  
Whereby the Wretch was suddenly,  
Smit with a strong Paralysy;  
Whom my Master with great Engine,  
Cured with Bezoars of the Mine.  
Therefore though Taste by Common reason,  
Should be best judge at every season,  
Yet for that Taste is abominable  
Sapor is here not profitable.  
Yet of some parts separable,  
A Taste may well be Convenable  
Before Conjunctions to make assay,  
Whether they be well wrought or nay;  
Howbeit a Wiseman hath help sufficient,  
By Colour and Odour to have his intent:  
For many Men can choose good Wine,  
By Colour and Odour when it is fine;  
But for new Wine not fined in general,  
The true Taste is most surety of all;  
For Smelling hath Organalls but one,  
Nothing discerning but fumous things alone;  
But Taste hath six Organalls without doubt,  
To feel quality of things within and without,  
Which Nature ordained against peril and strife,  
For more surety of things having life:  
An Ape chooseth her Meat by Smelling,  
Men and popinjays trust to Tasting:  
For many things be of good Smell,  
Which to Taste be found full ill:  
For they may be abominable sower,  
Over-sharpe, too bitter, or of great horror,  
Or Venamous, stinking, or over-stronge,  
The Taste is judge and voideth such wrong.  
Old men wrote in ancient time,  
How that of Sapours there be fully Nine;  
Which ye may learn in half an hour,  
As Sharp taste, Unctuous, and Sower,  
Which three do suttill matter signify;  
And other three do mean matter testify,  
As biting taste, Saltish and Weerish also,  
Other three come thick substances fro,  
As Bitter taste, under Sower, and Douce;  
Thes Nine be found in many a Noble House;  
Five of these Nine be engendered by Heat,  
Unctuons, Sharp, Salt, Bitter, and Doulcet;  
But of the Nine the remnant all four,  
Be made with cold, as is the Sapor Sower,  
And so is Sowerish taste called Sapor Pontic,  
And less Sour also called Sapor Styptic,  
Also is Weerish taste called Unsavoury,  
With Cold engendered effectually.  
Sapor of two things hath his Conception,  
Of divers Substance and of divers Complexion.   

OF Hot and Moist in the Second degree,  
With a Thick substance, Doulcet Taste will be;  
The same degrees of the same Complexion,  
To a Mean substance knit by connexion,  
Unctuous Sapor engender ever shall;  
But where it is Hit and Dry withal,  
With a Mean substance in the Second degree,  
The Taste thereof must needs Saltish be;  
When a thing in the Third degree Hot and Dry is,  
With a substance Thick, there is Bitterness;  
But in the Fowerth degree matter Hot and Dry,  
With a Suttill substance, Sharp Taste is thereby;  
So five Tastes, as I said before,  
Be engendered with Heat, and not one more.  
Of Cold and Dry in the Second degree by kind,  
With a Suttill substance, full Sower ye shall it find;  
As by Faces of People ye may Deem,  
When they taste Crabs while they be green:  
The same Complexion in the same degree,  
In a thing which of Mean substance shall be,  
Of that is engendered ye may well suppose,  
A biting Taste as is of the Roase,  
But Sower, and Sowrish, and least Sour, all three  
Be of Cold and Dry in High and Low degree:  
And Cold and Moist in the First degree of all,  
A Weerish Taste engender ever shall,  
As of an Egg it showeth in the glaere,  
And in pale Women over White and Fair:  
For such be Cold, and of Humiditye  
They have truly great superfluity,  
Therefore to Men they have less delight;  
Cold rebateth luxurious appetite.  
Isaac said there be but Tastes seven,  
For Sower and less Sour was one but uneven,  
But in Complexion they were of one foundation,  
For Unsavoury was but of Taste privation;  
Compound Tastes be found also,  
As Doulce Eger and others many more;  
So by Taste men may Craftily know  
Divers complexions and degrees high and low;  
And when ye doubt by Taste to make report,  
Than to your other testimonies resort.  
As in Physic trust not to Urine  
Only, but also take witness and Doctrine  
Of your Pulses, and wisely considering  
Six things not natural the Body concerning,  
Having respect also therewithal,  
Unto these Seven things natural;  
And take heed if ye wool be sure,  
Of Three things contrary to nature:  
Complete these Sixteen wisely to your ground,  
A lewd Physician lest that ye be found:  
For so of (had I wist) ye may beware,  
And help the Sick man from his care:  
So foe this Science if ye wool advance,  
Your works, take heed of every Circumstance,  
Wisely Considering your testimonies four,  
Three be now passed, the fowerth is Liquor.   

LIquor is the Comfort of this work;  
Liquor giveth evidence to a Clerk  
Thereby to fasten his Elements,  
And also to lose them for some intents;  
Liquor conjoineth Male with Female Wife,  
And causeth dead things to resort to Life;  
Liquors cleanseth with their ablution,  
Liquors to our Stone be Chief nutrition;  
Without Liquor no Meat is good;  
Liquors conveieth all Aliment and Food  
To every part of Man's Body,  
And so they do with us in Alkimy.  
Ye must consider the purity  
Of all your Liquors and quantity;  
And how thick they be or thinn,  
Or else thereof shall ye little win;  
But not as Physicians maketh mention,  
For Elixir is a thing of a second intention;  
Wherefore ye shall more Wondrous natures find  
In his working, than in all other kind;  
Physicians say the thicker Urine be,  
The more it signifieth Humidity,  
Where thick Liquor with us hath siccity,  
And suttill Liquor betokeneth Humidity:   

Many Liquors be requisite  
To our Stone for his appetite.  
In the Book of Turba Aristeus deposed,  
How Air in Water was secretly enclosed,  
Which bore up Earth with his Aierly might.  
Pythagoras said that was spoke with right.  
Aristotle craftily his words set he,  
Saying, cum habueris aquam ab Aere.  
Plato wrote full sapiently,  
And named it stilla roris madidi:  
Which was kindly spoken for Alkimy.  
But common Students in first Philosophy,  
Say Air condensed is turned into Rain,  
And Water rarified becomes Air again.  
Some said how May was first season and fair  
To take such Water as is made of Air.  
Some said such Waters come heaven fro,  
When the Sun entereth into Scorpio.  
Some said all Liquors should be refused;  
Which Frost infected should not be used:  
The cause why as telleth Autors old,  
Is that their accuity is dulled with cold.  
Some Philosophers said that ye should take  
Milk for the Liquor Elixir to make:  
And other sort said after their intent,  
No Liquor so good for the Compliment,  
As Water of lethargy which would not miss,  
With Water of Azot to make lac virgins:  
But Democrit said best Liquor to present  
Elixir withal was Water permanent:  
Whose natural virtue and property,  
Was fire to abide and never to fly:  
Rupiscissa said that chief Liquor  
Was Aquavitae Elixir to succour;  
For she was spiritual, and would revive  
Dead things from death to live,  
She was Quintessence, the fifth thing,  
Whereof Aristotle by his writing  
In his Book of Secrets saith so,  
How that all perfection was in quinario.  
Rupiscissa called it best Liquor of all,  
For it maketh gross matter spiritual:  
But of Pythagoras ye may find,  
Our Aquavitae of another kind;  
He saith it was Vivificans in his sentence,  
Fac fugiens fixum & fixum fugiens,  
For in such wise with strong Coaction,  
Fixed matters were made of light liquefaction.  
Another sort said no Liquor was above  
The Liquor which conger's most desier and love:  
Therefore such Liquors are best found,  
Nigh to Islands, and to such ground  
Which the Ocean Sea hath compassed about,  
For there such Liquors be soon fet out.  
Of another Liquor wise men tell,  
Which is fresher than Water of the Well;  
Fresher Liquor there is none in taste,  
Yet it wool never consume ne waste;  
Though it be occupied evermore,  
It will never be less in store;  
Which Democrit named for his intent,  
Lux umbra carens, Water most Orient;  
Hermes said no Liquor so necessary,  
As was Water of crude Mercury:  
For he shall stand said that Noble Clerk,  
For the Water within our work.  
Now learn ye which for this Science have sought,  
By all these Liquors our Stone must be wrought.   

LIquor is a thing movable,  
Of fleeting substance and unstable.  
All such things follow the Moon,  
More than standing kinds done;  
And that appeareth to a Clerk,  
In working of the white work;  
Liquors washen and maken clean  
Both Extremities and the Mean;  
God made Liquors for Man's use,  
To cleanse foul things in every house;  
Liquor bringeth without doubt,  
Hidden things in Bodies out,  
As Landres witness evidently,  
When of Ashes they make their Lie;  
Liquor comforteth the roots of Grass,  
And of Trees such as dry was;  
For Liquors of Nature wool restore  
Humours that were lost before.  
Liquors departeth Qualities asunder,  
Substance resolving in Atoms with wonder;  
Liquors also bringeth into one  
Many things to be one Stone.  
Liquors helpeth to flux and to flow  
Many things, and learn ye may now  
How Liquor is in many manners found  
Out of things that be on the ground,  
Some by cutting, as Turpentine;  
Some with Pressing, as Cider and Wine;  
Some with grinding, as Oil is had;  
Some with stilling, as Waters be made;  
Some with Brenning, as Colophony;  
And some with Water, as Women make Lie;  
Some be otherwise brought about,  
And by natural working fet out,  
As Urinal, Sweat, Milk, and also Blood,  
And Renniet which for Cheese is good:  
By as many manners and moe by one,  
We seek Liquors for our Stone.  
Every of the forenamed wool cleave  
To that they touch, and some deal leave:  
But Quicksilver albeit it is fleeting,  
Yet he wool never cleave to any thing,  
But to a Mettle of one kind or other,  
For there he findeth Sister or Brother.  
Meddling with suttill Earth doth him let,  
To cleave to things such as he meet:  
All the said Liquors which rehearsed be,  
Contain four Elements as well as he;  
As Milk containeth Whey, Butter, and Cheese,  
So done truly every-each of all these:  
Which four may be departed a twin,  
And after conjoined to make ye win.  
But much more craftily they be here sought,  
Then Cheese, and Butter, and Whey be wrought;  
And draw nearer to simplicity,  
Then Cheese, Butter, or Whey may be.  
Of all Liquors which be in our Stone,  
None is called simple but Water alone.  
Of every Liquor which to our Stone shall go,  
Ye must know complexion and degree also,  
And than with Liquor ye may abate  
The principal Agent from his Estate,  
If he permanent and abiding be,  
In any point of superfluity:  
As if the reigning quality be Dryness,  
Ye may amend it with humour of Moistness.  
Now more, now less, as ye see need,  
And so in all qualities proceed:  
And in such wise order at your will,  
The principal Agent, your purpose to fulfil:  
With knowledge of diversity, contrariety, and accord,  
Ye may choose which quality shall be Lord.  
Your Liquors be ordained to add and subtray,  
To make equality by wisdom of assay;  
But trust not that any thing may be  
Hot and Moist both in one Degree:  
For all that trust two qualities to be so,  
Shall be deceived where ever they go.  
Common Schools (so teaching) be not true,  
Leave that Opinion, and learn this of new  
All Old men in that were oversecne,  
To set in one degree any qualities twain:  
Else they said so that Scholars should not find  
The secret mixtures of Elemental kind.  
Therefore who cannot his graduations,  
May not be perfect in our operations:  
For in true Number God made every thing;  
Without true Number no Man truly may sing;  
Who faileth of his Number faileth of his Song,  
Who faileth with us must do Nature wrong.   

COnsider also the nature of the mean,  
When it is in the Third degree made clean;  
The purer that your means be,  
The more perfection thereof ye shall see.  
The means retain a great part  
Of the virtues of this Art:  
For the Principle may not give influence  
To the Final end, neither the refluence  
Unto his Principal without succour and aid  
Of means containing the extremities aforesaid:  
For like as by means of a treble Spirit,  
The Soul of Man is to his Body knit,  
Of which three Spirits one is called Vital,  
The second is called the Spirit Natural.  
The third Spirit is Spirit Animal,  
And where they dwell now learn ye shall:  
The Spirit Vital in the Heart doth dwell,  
The Spirit Natural as old Author's tell  
To dwell in the Liver is thereof fain,  
But Spirit Animal dwelleth in the Brain:  
And as long as these Spirits three  
Continue in Man in there prosperity:  
So long the Soul without all strife  
wol dwell with the Body in prosperous life,  
But when these Spirits in Man may not abide,  
The Soul forthwith departeth at that tide:  
For the suttill Soul pure and immortal,  
With the gross Body may never dwell withal,  
He is so heavy, and She so light and clean,  
Were not the suttilnesse of this Spirit mean.  
Therefore in our work as Author's teach us,  
There must be Corpus Anima & Spiritus:  
Also in our work ye shall so find,  
That our means must accord in every kind  
Of both extremities with wisdom sought,  
Else all our work shall turn clear to nought:  
For prudent Nature may not by working,  
Make Compliment of appetite of a thing,  
And so pass between extremities,  
But if she first pass by all degrees  
Of every mean, this is truth unfeigned,  
Wherefore Nature many means ordained.   

NOw after all this to learn ye had need,  
Of seven Circulations of Elements for your speed,  
According to number of the Planets seven;  
Which no man knoweth but he have grace from heaven.  
Old Philosophers, men of great engine,  
Said how of Circulations there should be Nine;  
It is the ●urer to do by their advice,  
Nethles Seven may your work suffice,  
By inventions late found of new,  
Of later Philosophers who's works be true.  
But for Circulations of Elements,  
Some Clerks ween to have their intents.  
When they fro Fire ordain to descend,  
To Air (they ween not to offend)  
If they to Water do then proceed,  
And thence to Earth when they see need,  
And in such wise by order fall,  
From the highest to the lowest of all:  
Upon these words they took their ground,  
That Aer est cibus ignis found.  
But trust me that such Circulation,  
Is but only a rectification,  
Better serving for separation,  
And for correction than for transmutation  
But the truth is that appetite of the Fire,  
Hath to work in Earth his chief desire,  
As upon his chief food material,  
For Fire with Earth hath most concord of all;  
Because that siccity is the lime of heat,  
But Air of her kind is most wet;  
Yet Fire without Air worketh not,  
For Faces of Elements be knit with a knot  
Of God's hand that they may not depart,  
By no engine ne craft of Man's art;  
As in Plomps ye have example fair,  
Where heavy Water ariseth after Air;  
Whereof no cause reasonable ye shall find,  
But Connexion of faces of Elemental kind.  
But our Circulation is from Fire on high,  
Which endeth with Water his most contrary.  
Another Circulation beginneth with Air,  
Ending with his Contrary clean Earth and fair.  
Fro Fire to Earth, fro thence to Water clean,  
Fro thence to Air, than fro thence by a mean,  
Passing to Earth, than eftsoons to Fire,  
To such Circulations the Red work hath desire.  
Other Circulations be better for the White,  
That be rehearsed for her appetite.  
Every Circulation hath her proper season,  
As her lightness acordeth with reason.  
For as one Planet is more ponderous  
Than is another and slower, in his course:  
So some Circulations which Clerks seeks,  
Must for her time have full thirty Weeks;  
Other Circulations shall oft time have less,  
As one Planet is lighter than another was:  
But the time of one with another will amount  
To twenty six Weeks proved by account.  
After all gross works made before hand,  
And after all Circumstances had I understand;  
Ignorance hereof deceiveth many a Man,  
Causing them to cease where Wisemen began.  
Common People which for this Science have sought,  
Ween how in forty days it might be wrought.  
They know not how Nature and things of Art,  
Have a proper time assigned for their part,  
As it appeareth by this Similitude,  
The Elephant for that she is great and rude,  
Goeth with Foal years full twain,  
And fifty years ere that Foal gender again.  
Anaxagoras said in his Consideration,  
That Metals had for their generation  
A thousand Years, wherefore him list to say,  
In respect thereof our Work is but one Day.  
Also ye must work by good advice,  
When ye see Earth above Water rise;  
For as Water beareth Earth which we go on,  
So wool it do in working of our Stone:  
Wherefore Well-springs with strokes soft,  
Soberly make ye must in times oft;  
Whereby Water may soberly flow,  
For violent Fluxes be perilous as now.   

MOreover it helpeth in Alkimy  
To know seven Waters effectually:  
Which be Copied with many a Man,  
While they be common seek them as ye can,  
Desire not this Book to show things all,  
For this Book is but an ordinal.  
By those Water's men Ween in mind  
All faults to amend of Metaline kind;  
Also they ween of the Elements four,  
The effects to ween by their succour:  
For they suppose with confidence unfeigned,  
That all Virtue's requifit in them be contained;  
Some to mollify Metals hard wrought,  
And some to harden Metals that be soft,  
Some to purify, some to make malleable;  
Every each according that he was able,  
Such Liquors to know it is profit and good,  
Howbeit they may not to our Stone be food:  
Noble Author's men of glorious fame,  
Called our Stone Microcosmus by name:  
For his composition is withouten doubt,  
Like to this World in which we walk about:  
Of Heat, of Cold, of Moist and of Drye,  
Of Hard, of Soft, of Light and of Heavy,  
Of Rough, of Smooth, and of things Stable,  
Meddled with things fleetinge and movable;  
Of all kinds Contrary brought to one accord,  
Knit by the doctrine of God our blessed Lord:  
Whereby of Metals is made transmutation,  
Not only in Colour, but transubstantiation,  
In which ye have need to know this thing,  
How all the virtues of the Elements transmuting,  
Upon the transmuted must have full domination,  
Before that the substance be in transmutation;  
And all parts transmuted must figured be  
In the Elements transmuting impressed by degree.  
So that the third thing elemented of them all,  
Of such condition evermore be shall.  
That it truly have it may be none other,  
But her Substance of that one, and her Virtue of that other.  
A Child at his Nativity can eat his meat and cry,  
Our Stone at his Nativity wool Colour largely.  
In three years after a Child can speak and go,  
Then is our Stone more Colouring also.  
One upon a Thousand his tincture truly is,  
Of clean washen Mettle I am true witness,  
Fastiely (believe it) and fully in your thought,  
It maketh good Silver as of the Mine is wrought;  
And also our Stone wool augment and increase,  
In quantity, and quality, and thereof never cease;  
And therefore his growing and augmentation,  
Is likened to Man in waxing and creation.  
Nathles one point of truth I wool report,  
Which to some Men may be discomfort;  
At the first making of our Stone,  
That time for winning look for none;  
If ye then cease, I understand  
Ye shall depart with loosing hand●,  
The Costs be so great before,  
Expended and set upon the score;  
But at the first augment of all  
Which time our Stone depart ye shall  
In parts twain full equally,  
With subtle balance and not with Eye:  
One for the Red, that other for the White,  
To maintain both for your delight;  
Then winning first beginneth to arise:  
But afterwards if ye be wise,  
At every augment continually,  
Profit shall grow comodiously;  
In this our White Work alone,  
As well as in the Ruby Stone;  
Whereof said Maraa Sister of Aron,  
Life is short, and Science is full long.  
Nathles it greatly retardeth Age,  
When it is ended by strong Courage;  
But some that have been taught truely,  
Have forsook their work lewdly;  
When their great labour have been paste,  
For they know not how at the last  
Groweth the profit and the winning,  
Which they would have at the beginning,  
Therefore I find that it is need,  
The truth to tell when ye should speed,  
For when I am past and out of mind,  
This my Witness shall rest behind,  
For which cause I do not spare,  
Of this Art the truth to declare;  
As much as I dare, that I be not shent  
For breaking of God's Commandment.  
This wise endeth all our White work  
showed sufficiently for an able Clerk.   

AFter all this upon a day  
I heard my noble Master say,  
How that many men patient and wise,  
Found our White Stone with Exercise;  
After that they were truely taught,  
With great labour that Stone they Caught;  
But few (said he) or scarcely one,  
In fifteen Kingdoms had our Red Stone:  
And with that word he cast his Eye,  
Looking on me full steadilye,  
Of his words he saw me woe,  
I said alas what shall I do?  
For above all Erthly thing,  
I most desire and love Cunning.  
And for the Red Stone is preservative,  
Most precious thing to length my Life;  
The Red Stone said I is lever to me,  
Then all were Gould that I would so to be.  
He said I was to young of Age,  
Of Body lusty and likely to outrage,  
Scantly of the age of twenty eight years,  
He said Philosophers had no such Compeers;  
This woeful answer than he made to me,  
Till ye be elder he said it may not be.  
Alas good Master remember said I,  
Howbeit my Body be light and lusty,  
Prove and assay and you shall find  
Age sufficient within my Mind,  
He held his words full still that tide,  
And so long time he did abide;  
After this suddenly in wondrous wise,  
He tempted me after the Philosopher's guise.  
Which to rehearse it were too long,  
And to show how I should do wrong;  
For that must be kept secret,  
For them which shall with this Science meet;  
Yet at the last with leisure and with space  
I won his love, by help of God's Grace;  
So that I had with Grace the true doctrine  
Of Confection of the Red medicine;  
Whom to seek it availeth right nought,  
Till the White medicine be fully wrought.  
Alsoe both Medicines in their beginning  
Have one manner of Vessel and Working,  
As well for the White as also for the Red,  
Till all quick things be made dead;  
Then Vessels and form of operation  
Shall change, in Matter, Figure, and Graduation.  
But my heart quaketh, my hand is trembling,  
When I write of this most selcouth thing.  
Hermes brought forth a true sentence and blounte,  
When he said Ignis & AZot tibi sufficiunt.  
The Expositor of Hermes and Aristotle joint,  
In that joint work showed a strange point,  
He said Albertus Magnus the Black friar,  
Nether Freer Bacon his compeer,  
Had not of our Red stone consideration,  
Him to increase in multiplication.  
The Expositor knew it sufficiently,  
And my Master taught me truly,  
Albeit that I never made assay  
Of the Red work before this Day:  
The cause appeareth in this Book before,  
When I was robbed than I would no more.  
Nethlesse I have put me so far in preass,  
That secret Truth to show I cannot cease;  
rehearsing such as were greatly too bold,  
So great secreats to show as they told:  
They said that within the Centre of incompleate White  
Was hid our Red Stone of most delight:  
Which may with strength and kind of Fire,  
Be made to appear right as we desire.  
Pandulphus in Turba said, ment secura,  
Et ejus umbra in vera tinctura.  
Maria confirmed it in fide oculata,  
Quod in ipsa albedine est rubedo occultata.  
The Book Laudabile Sanctum made by Hermes,  
Of the Red Work speaketh in this wise:  
Candida tunc rubeo jacet uxor nupta marito,  
That is to say, if ye take heed thereto,  
Then is the fair White Woman  
Married to the Ruddy Man.  
Understanding thereof if ye would get,  
When our White Stone shall suffer heat,  
And rest in Fire as red as Blood,  
Then is the Marriage perfect and good;  
And ye may truly know that time,  
How the seminal seed Masculine  
Hath wrought and won the Victory  
Upon the menstrualls worthily,  
And well converted them to his kind,  
As by experience ye shall find,  
Passing the Substance of Embryo,  
For then complete is made our Stone;  
Whom wise Men said that ye should feed  
With his own Venom when it is need.  
Then ride or go where ye delight,  
For all your Costs he wool you quite.   

Thus endeth the subtle Work with all her store,  
I need not, I may not, I wool show no more.   

Vaughan sculp: s    

CHAP. VI  

TOwards the Matters of Concordance,  
Consider there be no variance  
Between such things as should accord;  
For of variance may grow discord,  
Whereby your Works may be lost,  
With all your labour and all your cost:  
He that wol take our Work in hand,  
Five Concord's he must understand.   

The first Concord is need to mark  
Whether his Mind accord with the Work,  
Which shallbe Lord to pay for all,  
Else all your labour destroy ye shall.  
The second Concord is needful to kenn,  
Between this Craft and her Workmen.  
The Third shall serve well your intents,  
When Work acordeth with Instruments.  
The fourth Concord must welbe sought,  
With the Place where it shall be wrought:  
For truely it is no little grace  
To find a perfect working Place.  
The fifth is of Concord and of Love,  
Between your Works and the Sphere above.  
Of these five Concord's rehearse we shall,  
Beginning with the first of all.   

FOr the first ye shall well find  
That full few Lords be stable of Mind;  
They be hasty, the Work is long,  
They would have you do Nature wrong.  
Some now be onward as hasty as fire,  
Half a year after have no desire;  
And some in a Week, it is no Nay,  
wol change their minds, and some in a day,  
And for one Month have full belief,  
And the next Month they wool the Art reprieve.  
It were much better for such to cease,  
Than for this Art to put them in press;  
Let such like Butterflies wander and pass,  
And learn this lesson both more and lass,  
Following the Sentence of this holy letter,  
Attingens à fine usque ad finem fortiter,  
Disponens omnia suaviter:  
That is, proceed mightily to the End  
From the Beginning, maugre the fiend,  
All things disposing in the mean space,  
With great suavity that cometh of grace.  
All short-witted Men and mutable,  
Such must needs be variable;  
And some do every Man believe,  
Such credence doth their Coffers grieve;  
To every new Tale to them told,  
They give Credence and leave the old.  
But some Lords be stable of wit,  
Such be apt to finish it.  
Every such Lord or Master of this work,  
Be he Layman or be he Clerk,  
Be he rich man, Knight, Abbot or Lord,  
He hath with this Art great Concord.   

THe seconde Concord with this Art is,  
When ye can find apt Ministers.  
No Minister is apt to this intent,  
But he be sober, wise, and diligent;  
True, and watchful, and also timorous,  
Close of Tongue, of Body not vicious,  
Cleanly of hands, in Touching curious,  
Not disobedient, neither presumptuous;  
Such Servants may your works of Charge  
Minister, and save from all outrage;  
But trust not that two such Servants or three,  
May sufficient for your work be;  
If your Matter be of quantity reasonable,  
Then Eight such Servants be convenable;  
But upon little quantity, find ye shall  
Four men able to perform all;  
That one half of them must work  
While the other Sleepeth or goeth to Kerke;  
For of this Art ye shall not have your prey,  
But it be ministered as well by Night as day  
Continually, except the holy Sunday alone,  
From Evensong begin till Evensong be done.  
And while they work they must needs eschew  
All Ribaudry, else they shall find this true,  
That such mishap shall them befall,  
They shall destroy part of their Works or all;  
Therefore all the Ministers must be Men,  
Or else they must be all Women;  
Set them not occupied one with another,  
Though some to you be Sister or Brother:  
Yet they must have some good disport  
Their great labours to recomfort:  
Then nothing shall better advance  
Your work than shall this Concordance.   

THe Third Concord is to many full dark,  
To ordain Instruments according to the work:  
As every Chapter hath divers intents,  
So hath it divers Instruments,  
Both in Matter and also in Shape,  
In Concord that nothing may mishap:  
As works of D●vision and Separation  
Have small Vessels for their Operation;  
But Vessels broad for Humectation,  
And some deal broad for Circulation;  
But long Vessels for Precipitation;  
Both short and long serve Sublimation:  
Narrow Vessels and four inches high  
Serve Correction most properly.  
Of Vessels, some be made of Lead,  
And some of Clay both quick and dead;  
Dead Clay is called such a thing  
As hath suffered great roastinge;  
Such meddled in powder with good raw Clay,  
Will Fire abide and not go away;  
But many Clays wool leap in Fire,  
Such for Vessels do not desire.  
Other Vessels be made of Stone,  
For Fire sufficient but few or none  
Among Workmen as yet is found  
In any Country of English ground,  
Which of Water nothing drink shall,  
And yet abide dry Fire withal,  
Such Stones large for our intent,  
Were a precious Instrument;  
All other Vessels be made of Glass,  
That spiritual matters should not outpass;  
Of Ashes of Ferne in this Lond everi-each one  
Be made, but elsewhere be of Stone.  
Of our Glasses the better kind.  
The morning stuff ye shall it find,  
Which was Ashes the night before,  
Standing in Heat all night and more;  
The harder stuff is called Freton,  
Of clipping of other Glasses it come:  
Tincture with anealing of Glasiers  
Will not pierce him as they rehearse.  
By this Doctrine choose or refuse,  
Take which you wool unto your use,  
But for figures of Vessels kind,  
Every Man followeth his own mind,  
The best fashion is ye may be sure,  
She that best concordeth with Vessel of Nature;  
And figure that best Concordeth with quantity,  
And with all Circumstances, to matter best is she,  
And this showeth well Albertus Magnus,  
In his Book De Mineralibus.  
Hereof a Secret disclosed was,  
By my good Master; to more and less,  
Saying, Si Deus non dedisset nobis vas  
Nihil dedisset, and that is Glass.   

Instruments needful there be more,  
As be Furnaces ordained therefore.  
Old Men imagined for this Art  
A special Furnace for every part,  
Everie-each divising after his own thought;  
But many Furnaces of them be naught;  
Some were too broad and some too long,  
Many of them did Nature wrong:  
Therefore some Furnaces may be well used,  
But many of them must be refused,  
For they were made but by advice  
Of them which seemed, and were not wise:  
The most Commendable Fashion of them all,  
In this Book portrayed find ye shall.  
One Furnace by me is found of new,  
Such as Old Men never knew,  
Whose secret Power with study sought,  
And with great Cost was dear bought;  
In him willbe at one time wrought,  
Threescore Works, and cost right nought,  
More than it should for one Work or twain,  
Therefore profitable it is certain;  
Threescore degrees divers ye may get,  
For threescore works, and everie-ech of divers Heat,  
Within that Furnace, to serve your desire,  
And all they served with one little Fire,  
Which of a Foot square only shallbe,  
Yet everie-ech of the threescore as great space as he:  
Many purposes ye may thereby fulfil,  
For here you shall have Heat after your will.  
Of this Instrument all Men may not be sure,  
Therefore it is not form in Picture.  
Another Furnace wool serve threescore  
Glasses truly, and yet far more,  
Everie-ech of them standing in like Heat,  
As by the Picture, Doctrine ye may get:  
Another Furnace for this operation,  
By me was found by Imagination,  
Notably serving for Separation  
Of dividents, and for Altification,  
And for Dis-junction called Division,  
And for Correction called Ablution,  
It wool for some things serve Desiccation,  
It serveth full well for Preparation;  
So for six things it serveth well,  
And yet for all at once as I can tell:  
This is a new thing which shall not be  
Set out in Picture for all men to see;  
Another Furnace in Picture be shall,  
More full of perils than other Furnaces all,  
Made for Magnetia, whereof bold Men had doubt,  
To touch with hands a poor lynine Cloute,  
Which in the middle thereof unbrenned stood,  
For fear of flames brenning fierce and wood;  
Which suttill Furnace I devised alsoe,  
In which I found many wonders moe  
Than is convenient at this season to tell,  
Whose graduation is doubtful and casual:  
Wherein Magnetia, matter of great cost,  
Must quickly be served or suddenly be lost:  
Of whose graduation if you wool not miss  
Consider your Stoples, and learn well this,  
The more is the Stople the less is the Heat,  
By manifold Stoples' Degrees ye may get;  
Who knoweth the power, the working and kind,  
Of every Furnace, he may well truth find,  
And he which thereof dwelleth in Ignorance,  
All his Work fale upon Chance:  
No man is sure to have his intent,  
Without full concord of Art with Instrument.  
Many more Instruments occupied ye shall see,  
Than in this Chapter now rehearsed be,  
Which ye must ordain by good or sad advice  
And prove them before hand oft if ye be wise.   

THe fourth Concord is full notable  
Between this Art and Places Convenable.  
Some Places must needs be evermore dry,  
Close from Air, no ways Windy;  
Some must be dark and dim of sight,  
In which Sunbeams none may light;  
But for some Places the truth so is,  
They cannot have too much brightness:  
Some Places must needs be Moist and Cold  
For some works as Author's told;  
But in our Works in every place,  
Wind will hurt in every Case:  
Therefore for every Work in season,  
Ye must ordain Places by reason.  
Philosophers said by their engine,  
How it should be wrought within locks Nine:  
Astrologers said it was a grace,  
To find a Chosen Working Place;  
For many things wool wondrous do  
In some Places and elsewhere not so,  
But contrary wonders be of one thing  
In contrary Countries wrought without leasing;  
Whereof none other cause may appear,  
But only contrary places of the Sphere:  
Whereto Places contrary of the ground,  
To them Concordaunt and Obedient be found;  
Hereof great Evidence and witness full clear,  
In the Magnets Stone openly doth appear,  
Whose North point draweth toward his Country,  
Which under the south star driveth Needles away;  
Wherefore wise Men which for this Art sought,  
Found some Places concordant, some Places nought;  
Truly such Places where Lechery is used  
Must for this Art be utterly refused.   

THe fifth Concord is known well of Clerks,  
Between the Sphere of Heaven and our Suttill Werks.  
Nothing in Earth hath more Simplicity,  
Than th'elements of our Stone wool be,  
Wherefore they being in work of Generation,  
Have most Obedience to Constellation:  
Whereof Concord most kindly and convenient  
Is a direct and fiery Ascendent,  
Being sign common for this Operation,  
For the multitude of their Iteration:  
Fortune your Ascendent with his Lord also,  
Keeping th' aspect of Shrews them fro;  
And if they must let, or needily infect,  
Cause them to look with a Trine aspect.  
For the White work make fortunate the Moon,  
For the Lord of the Fourth house likewise be it done;  
For that is Thesaurum absconditum of old Clerk's;  
So of the sixth house for Servants of the Werks;  
Save all them well from great impediments,  
As it is in Picture, or like the same intents.  
Unless then your Nativity pretend infection,  
In contrariety to this Election,  
The virtue of the Mover of the Orb is formal,  
The virtue of the Eight Sphere is here Instrumental,  
With her Signs and Figures and parts aspectuall,  
The Planet's virtue is proper and special,  
The virtue of the Elements is here material,  
The virtue infused resulteth of them all:  
The first is like to a workman's Mind,  
The second like his Hand ye shall find.  
The third is like a good Instrument,  
The remnant like a Thing wrought to your intent.  
Make all the Premises with other well accord,  
Then shall your merits make you a great Lord.  
In this wise the Elixir of whom ye make mention,  
Is engendered, a thing of a second intention.  
Trust not in Geomantie that superstitious Art,  
For God made Reason which there is set apart.  
Trust not to all Astrologers, I say why,  
For that Art is as secret as Alkimy.  
That other is disproved and plainly forbade,  
By holy Saints of the Church of God.  
Trust not, ne love not Negromancy,  
For it is a property of the Devil to lie.   

Trust to this Doctrine, set herein your desires,  
And now learn the Regiment of your Fires.    

 
CHAP. VII.  

Aparfet Master ye may him call 〈◊〉,  
Which knoweth his Heats high and low.  
Nothing may let more your desires,  
Than ignorance of Heats of your Fires.  
Of many Author's written ye may see,  
Totum consistit in ignis regimine:  
Wherefore in all Chapters you must so proceed,  
That Heat work not more ne less than it need;  
Wherein many of Gebars Cooks  
Deceived were, though they be wise in Books.  
Such Heat wherewith Pigg or Goose is Scalded,  
In this Art Decoction it is called;  
For Mineral means serveth such heat,  
And to make our Letharge to give sweat.  
Such Heat as drieth lawn Karcheefes fair,  
In thirty operations serveth for our Air;  
But for Divisions you must use such heat,  
As Cooks make when they roast gross Meat;  
The same Heat with a circular Fire,  
For Separation of Dividents we desire;  
But for Circulation of Elements,  
Ignis candens observeth our intents;  
Which Fire must ever be Coequal  
In every minute, and yet perpetual:  
For it may never abate ne increase,  
And yet the Fire may never cease.  
Study wisely, and look about  
Such a Fire truely to find out.  
And in that Fire no moisture may be,  
Which Hand may feel or Eye may see.  
Ignis humidus an other Fire alsoe  
Is, and yet it seemeth oppositum in adjecto:  
Such Heat dissevereth at certain tides  
Matters cleving to Vessels sides.  
Many more things that Heat may wynn,  
It maketh oft thick Matters to be thynn.  
A Philosopher mistely spoke of this Heat,  
And said, the highest degree thereof to get  
Shall cause and gender such Siccity,  
As of dry heat shall be in the First degree.  
Another Fire is Fire of Disiccation,  
For matters which be imbibed with Humectation.  
An other Fire is Fire of Conservation,  
For all dry things of his operation:  
For Magnetia is Fire of effusion,  
Full of perils and full of illusion,  
Not only peril which to the Work may fall,  
But such alsoe which the Master hurt shall;  
Against which once received is no boot,  
Ordain therefore to fetch breath from your foot;  
Provide for Mouth, Eyes, Ears, and Nose,  
For it is worse than ten times the Pose.  
Men hereby hath sound pains sore,  
Because they had not this warning before.  
Ignis corrodens serveth in this Art,  
Elementa propinqua wisely to depart.  
By one point of excess all your Work is shent,  
And one point too little is insufficient;  
Who can be sure to find his true degree,  
Magister magnus in igne shall he be.  
It is the harder to know truly his might,  
There is no trial for it but our Eye sight:  
Therefore all men fail in his presence,  
Where Heat is learned with cost of Experience.  
Of this Heat in special Anaxagoras said thus,  
Nemo primo fronte reperitur discretus.  
Another is Heat of mighty Coaction,  
For Minerals that be of hard Liquefaction:  
This Heat cannot be too strong,  
Be he continued never so long.  
Another is Heat of Calcination  
For fowl Metals for their Preparation;  
Which may not brenn, ne do them melt,  
For so all they may soon be spilled.  
The twelfte is Heat for to Sublime  
All the Spirits of the Mine.  
The last Heat of these goeth for all,  
When to Projection our Stone shall fall.  
Use maketh Mastery, there is no more to sayn●,  
But he that faileth must needs begin again.  
Now have I taught you every thing by name,  
As Men teach other the way to Walsingham,  
Of every Village, Water, Bridge, and Hill,  
Whereby wise Men their Journey may fulfil:  
So may a Clerk by this Doctrine find  
This Science well if he be clear of mind;  
All other may find himself hereby a fool  
To deal therewith, which little can of School;  
For this is the end of all worldly Cunning,  
Where to attain can neither Pope ne King  
By their Honours, ne by their great Council,  
But only by Virtue and Grace as Author's tell.  
This precious Stone will not be found ne wrought  
But he be right devotely sought.  
The Author's forenamed with this Book of mine,  
showeth of Alkimy all the Doctrine,  
If ye complete their Sentences all,  
Not by Opinion, but after this ordinal;  
For in this ordinal I fet you from all doubt,  
Is nothing set wrong, nor one point left out.  
The days were when that this Doctrine and ground  
Had pleased me more than a Thousand pound;  
Three Hundred pounds was not for my desire,  
As would have been this Chapter of the Fire.  
And marvel not Lords, ne ye friends all,  
Why so noble a science, as all Men this Art call,  
Is here set out in English blunt and rude,  
For this is so made to teach a Multitude  
Of rude people which delen with this works,  
Ten Thousand Laymen against ten able Clerks:  
Whereby yearly great Riches in this Land  
Is lewdly lost, as Wisemen understand;  
And many men of Every degree  
Yearly be brought to great Povertee.  
Cease Laymen, cease, be not in folly ever;  
Lewdness to leave is better late than never.   

All that hath pleasure in this Book to read,  
Pray for my Soul, and for all both Quick and dead.  
In this year of Christ One thousand four Hundred seaventy and seven,  
This Work was begun, Honour to God in Heaven.     

THE COMPOUND OF ALCHEMY.  
A most excellent, learned, and worthy work, written by Sir George Ripley, Cannon of Bridlington in Yorkshire, Containing twelve Gates.   

Titulus Operis.  

HEre begineth The Compound of Alchemy,  
Made by a Cannon of Bridlington,  
After his learning in Italy  
At Yxning for time he there did won:  
In which be declared openly  
The secrets both of Sun and Moon,  
How they their kind to multiply,  
In one body together must won.   

Which Cannon Sir George Ripley height,  
Exempt from Cloister observance,  
For whom pray ye both day and night,  
Sith he did labour you to advance.  
He turned darkness into light,  
Intending to help you to happy chance,  
Gyving Counsel that ye live right,  
Doing to God no displeasance.    

GEORGE RIPLEY UNTO King EDWARD the fourth.  

O Honourable Lord, and most victorious Knight,  
With Grace and Fortune abundantly endued,  
The safeguard of England, & maintainer of right;  
That God you loveth indeed he hath well showed:  
Wherefore I trust this Lond shallbe renewed  
With Joy and Riches, with charity and Peace,  
So that old ranckors understrewed,  
Tempestuous troubles and wretchedness shall cease.   

And now sith I see by tokens right evident,  
That God you guideth, and that ye be virtuous,  
Hating sin, and such as be insolent,  
How that also Manslaughter to you is odious,  
Upon the indigent also that ye be piteous,  
Great ruth it were if ye should not live long:  
For of your great fortune ye be not presumptuous,  
Nor vengeable of mind to wreak every wrong.   

These considered, with others, in your most noble Estate,  
Like as God knoweth, and people do witness bear,  
So entirely me meveth, that I must algate  
Record the same, and therein be no flatterer:  
And that not only, but also to write here,  
And to your Highness humbly for to present  
Great Secrets which I in far Countries did lert,  
And which by grace to me most unworthy are lent.   

Once to your Lordship such things I did promise,  
What time ye did command to send unto me;  
And since that I wrote in full secret wise,  
Unto your Grace from the University  
Of Lovayne, when God fortuned me by Grace to see  
Greater secrets and much more profit,  
Which only to you I will disclosed to be:  
That is to say the great Elixirs both Red and White.   

For like it you to trust that truely I have found  
The perfect way of most secret Alchemy,  
Which I will never truly for M●rke ne for Pound  
Make common but to you, and that conditionally  
That to yourself ye shall keep it full secretly,  
And only it use as may be to God's pleasure,  
Else in time coming, of God I should abye  
For my discovering of his secret treasure.   

Therefore advise you well with good deliberation,  
For of this Secret shall know none other Creature  
But only you, as I make faithful Protestation,  
For all the time that I here in life endure:  
Whereto I will your Lordship me to ensure,  
To my desire in this by oath to agree,  
Lest I should to me the wrath of God procure;  
For my revealing his great gift and previtie.   

And yet moreover I will your Highness to pardon me,  
For openly with pen I will it never write,  
But when that ye list by practice ye shall se●;  
By Mouth also this precious secret most of delight,  
How may be made Elixirs Red and white,  
Plain unto your Highness it shall declared be,  
And if it please you with easy expense and respite  
To help, I will them make by help of the Trinity.   

But notwithstanding for peril that might befall,  
Though I dare not here plainly the knot unbind,  
Yet in my writing I will not be so Mystical,  
But that ye may by study the knowleige find:  
How that each thing multiplicable is in his kind,  
And that likeness of bodies Metalline be transmutable  
I will deelare, that if ye feel me in your mind  
Ye shall prove my writing true and no feigned fable.   

And if God grant you by me to win this treasure,  
Serve him devoutly with more Laud and thanking,  
Praying his Godhead in life ye may so endure,  
His gifts of grace and fortune to use to his pleasing,  
Most specially intending over all thing,  
To your power and cunning his precepts ten  
So to keep, that into no danger yourself ye bring;  
But that ye may in glory see him hereafter, Amen.   

As the Philosopher in the book of Meteors doth write,  
That the likeness of bodies Metalline be not transmutable,  
But after he added these words of more delight,  
Without they be reduced to their beginning materiable.  
Wherefore such bodies which in nature be liquable,  
Mineral and Mettaline may be Mercurizate,  
Conceive ye may that this science is not opinable,  
But very true by Raymond and others determinate.   

In the said Book the Philosopher speaketh also,  
Therein if it please your Highness for to read,  
Of divers Sulphurs, but especially of two;  
And of two Mercuryes Joined to them indeed:  
Whereby he doth true understanders lead  
To the knowledge of the principles which be true;  
Both Red most pure, and White, as have I speed,  
Which be nevertheless founden but of right few.   

And these two things be best he addeth anon  
For them that worketh the Alchemy to take,  
Our Gold and our Silver therewith to make alone;  
Wherefore I say, who will our Pearl and Ruby make,  
The said principles look that he not forsake:  
For at the beginning if his principles be true,  
And that he can by craft them so bake;  
Truly at the end his Work shall him not rue.   

But one great secret right needful it is to know,  
That though the Philosophers speak plurally,  
All is but one Thing, ye may me trow,  
In kind, which is our Base principally,  
Whereof doth spring both white and Red naturally;  
And yet the white must come fyrst of the Red:  
Which thing is not wrought manually,  
But naturally, Craft helping out of our Lead.   

For all the parts of our most precious Stone,  
As I can preve, be Coessential and concrete;  
Moreover there is no true principle but one;  
Full long it was ere I therewith could meet:  
Who can reduce it, and knoweth his Heat,  
And only kind with kind can redress,  
Till filth original be cleansed from his Seat,  
Likely he is to find our secrets both more and less,   

Only therefore work Kind, with his own Kind,  
And all your Elements join that they not strive,  
This point also for any thing bear in mind;  
That passive natures ye turn into active,  
Of Water, Fire, and Wind, of Earth make believe;  
And of the Quadrangle make ye a Figure round,  
Then have ye honey of our been hive;  
One ounce well worth a thousand pound.   

The principal secret of secrets all  
Is true Proportion which may not be behind,  
Wherein I council you be not superficial,  
The true conclusion if ever ye think to found,  
Turn Earth to Water, and Water into Wind,  
Thereof make Fire, and beware of the Flood  
Of No, wherein many one be blind;  
That by this Science they get but little good.   

I council you to eat and drink temperately,  
And be well aware that Iposarcha come not in place;  
Nesh not your Womb by drinking ymmoderatly,  
Lest ye quench your natural Heat in little space;  
The colour will tell appearing in your Face:  
Drink no more therefore, than ye may eat;  
Walk up and down after an easy pace,  
Chafe not your Body too sore for to sweat.   

With easy Fire after meving when ye sweat,  
Warm your Body and make it dry again;  
By Rivers and Fountains walk after meat:  
At morrow timely visit the high Mountain,  
That Physic so biddeth I read certain:  
So high the Mountain nevertheless ye not ascend,  
But that ye may downward the way have plain,  
And with your Mantell from cold ye you defend.   

Such labour is wholesome, your sweat if ye will dry  
With a napkin, and after it take no cold,  
For gross humours be purged by Sweat kindly;  
Use Diacameron, then confect with perfect Gold  
Hermodactilus for watery humours good I hold,  
Use Hypericon Perforate with milk of Tithimall;  
And Sperma Cete ana with red Wine when ye wax old,  
And Goats' Milk sodden with Gold nourisheth moisture radical.   

But a good Phisytian who so intendeth to be,  
Our lower Astronomy him needeth well to know  
And after that to learn, well, Urine in a glass to see,  
And if it need to be chafed, the Fire to blow,  
Then wyttily, it, by divers ways to throw,  
And after the cause to make a Medicine believe,  
Truly telling the ynfirmities all on a row:  
Who thus can do by his Physic is like to thrive.   

We have an Heaven yncorruptible of the Quintessence,  
Ornate with Elements, Signs, Planets, and Stars bright,  
Which moisteth our Earth by Suttile influence:  
And out thereof a Secret Sulphur hid from sight,  
It setteth by virtue of his attractive might;  
Like as the Bee fetcheth Hony out of the Flower  
Which thing can do none other Erthly wight;  
Therefore to God only be glory and honour.   

And like as Ice to Water doth relent,  
Whereof congealed it was by violence of great Cold,  
Whence Phoebus it smiteth with his Heat influent:  
Right so to Water mineral, reduced is our Gold,  
(As writeth plainly Albert, Raymond, and Arnold)  
With heat and moisture by craft occasionate,  
With congelation of the spirit, Lo! now have I told  
How our materials together must be proportionate.   

Att the Dyers craft ye may learn this Science,  
Beholding with Water how they decoctions make  
Upon their Woad and Maddre easily and with patience,  
Till the Tinctures appear which the Cloth doth take  
Therein so fixed that they will never forsake  
The Cloth for washing after they joined be;  
Right so our Tinctures with Water of our Lake  
We draw by boiling with Ashes of Hermes tree.   

Which Tinctures when they by craft are made perfect,  
So dieth Metals with Colours evermore permanent,  
After the quality of the Medicine Red or White;  
That never away by eny Fire, will be burnt:  
To this Example, if you take good tent  
Unto your purpose the rather shall ye win,  
And see your Fire be easy and not fervent;  
Where Nature did leave off, what time look ye begynn.   

First Calcine, and after that putrify,  
Dyssolve, dystil, Sublyme, Descend, and Fyxe,  
With Aquavite oft times, both wash and dry,  
And make a marriage the Body and Spirit betwixt;  
Which thus together naturally if ye can mix,  
In losing the Body the Water shall congealed be,  
Then shall the Body dy utterly of the Flix,  
Bleeding and changing Colours as ye shall see.   

The third day again to Life he shall uprise,  
And devour Birds, and Beasts of the Wilderness,  
Crows, popinjays, Pies, Pekocks, and Mavies;  
The Phoenix, the Eagle white, the Griffon of fearfulness,  
The Green Lion and the Red Dragon he shall desires;  
The white Dragon also, the Antlope, Unicorn Panther,  
With other Birds, and Beasts both more and less;  
The Basilisk also which almost each one doth fear.   

In Bus and Nubi he shall arise and ascend  
Up to the Moon, and sith up to the Son,  
Through the Ocean Sea, which round is without end:  
Only shipped within a little glasen Ton,  
When he cometh thither, then is the Mastery Won:  
About which journey great good shall ye not spend,  
And yet ye shall be glad that ever it was begun;  
Patiently if ye list to your work attend.   

For then both Body and Spirit also both Oil and Water,  
Sowle and Tincture one thing both White and Red,  
After Colours variable it containeth what so men clatter;  
Which also called is when he hath once been Dedd:  
And is revived our Marchasite, our Magnete, and our Lead,  
Our Sulphur, our Arsenic, and our true Calcevive:  
Our Son, our Moon, our Ferment of our Bread:  
Our Toad, our Basilisk, our unknown Body, our Man, our Wife.   

Our Body thus naturally by craft when it is renovate  
Of the first ordre is Medicine called in our Philosophy,  
Which oftentimes must again be Spiritualizate:  
The round Wheel turning of our foresaid Astronomy:  
And so to the Elixir of Spirits must ye come, for why  
Till the same of the fixed by the same of the flier be overgone  
Elixir of Bodies named it is only;  
And this secret point truly deceaveth many one.   

This natural process by help of craft thus consummate  
Dissolveth the Elixir spiritual in our unctuous Humidity;  
Then in Balneo of Mary together let them be Circulat,  
Like new Honey or Oil till they perfectly thicked be,  
Then will that Medicine heal all manner Infirmity,  
And turn all Metals to Son & Moon most perfectly:  
Thus shall ye have both great Elixir, and Aurum Potabile,  
By the grace and will of God, to whom be lewd eternally.    


Here followeth the Figure containing all the secrets of the Treatise both great & small  
john Goddard sculpsit   summary of information in treatise   

Incipit Prologus.  

Child of this Dyssyplyne incline to me thine Ere,  
And harkyn to my doctrine with all thy diligence;  
Thes words of wisdom in mind do thou bare,  
Which of old Fathers be true in sentence;  
Live clean in soul, to God do none offence:  
Exalt thee not but rather keep thee Low,  
els will thy God in thee no wisdom sow.   

Fro feigned Doctrine and wicked thought,  
The holy sprit doth him withdraw;  
Nylling to dwell where Sin is wrought,  
Dred God therefore and obey his Law,  
A righteous Man forsook I never saw:  
Nether his seed beg bread for need,  
In holy scripture thus do I read.   

Make wisdom therefore thy Sister to be,  
And call on Prudence to be thy friend,  
By paths of truth they will guide thee,  
With love and honesty where so thou wend:  
Both vertuose to be, courteous and heard:  
Pray God therefore that thou may found  
wisdom and Prudence with mouth and mind.   

All manner good cum with them shall,  
And honesty by their hands innumerable,  
Then into cumbrance shall thou not fall;  
So be they in richeses Incomparable:  
To worship and profit they will thee able,  
To cunning and to all manner of grace,  
Both here and after thy lyvies space.   

For these benefits which they don bring,  
In part ynnumeryd by sapience,  
To them I can compare no thing;  
No rychies, no spices of redolence:  
Above all treasure such is their exellence,  
That whatsoever erthly that precious is,  
To them compared ys but as cley ywys.   

Infynyte treasure to Man they be,  
Who usyth them shall fryndshyp have  
With God in Heaven, and there him se,  
After them vyvelyche therefore thou crave,  
For Body and Soul both will they save;  
And herein Goods doth multiply,  
And afore Princes they dygnyfy.   

Think how Adam lost his wisdom,  
Samson his might that was so strong,  
King Saul also lost his Kingdom;  
And Davyd was punished soar for his wrong:  
In the Oak by the here fair Absalon hung,  
King Ezeky by sickness had punishment,  
And many one more for sin was shent.   

But see how other that livyd well,  
And to their God did none offence,  
Such chastysment did never feel,  
But God showed ever to them benevolence;  
Enok and Ely were carried hence,  
To Paradyse, and other good livers were  
Of God rewarded in dyvers manner.   

Sum had great Fortune, sum great Cunning,  
Sum had great Peace, sum great Richeses,  
Sum conquered Londs to there woning;  
Sum were exalted for their great meekness,  
Sum other were saved from the cruelness  
Of Tyrants, Lions, and hot Fornacies,  
As Danyell and other in many places.   

Thus to good Livers God send great grace,  
And unto Sinners sore punishment;  
Sum to amend in this life had space,  
Sum suddenly with fire from Heavyn were brent,  
Sinful Sodomyts for ever were shent;  
With Dathan and Abyron and other moe,  
Which sank for Sin to endless wo.   

Thus ever sith the World was wrought,  
God hath rewarded both evil and good;  
Thus if it may rest in thy thought,  
From sinful living will change thy mood.  
If sinful people this understood,  
They ought to be afeard God to offend,  
And soon there sinful lives to amend.   

Therefore with God look thou begin,  
That he by grace may dwell with thee,  
So shall thou best to wisdom win,  
And knowledge of our great prevyte;  
nourish Virtues, and Vices look thou flee,  
And trusting thou wilt thee well dispose,  
Our secrets to thee I will disclose.   

Keep thou them secret and for me pray,  
Look that you use them to God's pleasure;  
Do good with them what ever thou may,  
For time thou shalt this life endure,  
That after thy ending thou may be sure  
In Hevyn for to rewardyd be,  
Which God grant both to thee and me.    

The Preface.  

O High Yncomprehensyble and glorious Mageste,  
Whose Luminos Beams obtundyth our speculation;  
One-hode in Substance, O Trynehode in Deite,  
Of Hierarchycall Jubylestes the gratulant gloryfycation;  
O pytewouse puryfyer of Souls and puer perpetuation;  
O deviaunt from danger, O drawer most deboner;  
From this envyos valley of vanity, O our Exalter.   

O Power, O wisdom, O Goodness inexplycable;  
Support me, Tech me, and be my Governor,  
That never my living be to thee dysplycable,  
But that I acquit me to thee as a true professor:  
Att this begynnyng good Lord here my prayer;  
Be nigh with Grace for to enforce my will,  
Grant well that I may my intent fulfil.   

Most curyose Coffer and copyose of all treasure  
Thou art, from whom all goodness doth descend,  
(To Man) and also to everyech Creature;  
Thine Handy-warke therefore vouchsafe to defend,  
That we no time in lyvying here myspend,  
With truth thou grant us our lyvelode to win  
That in no danger of sinfulness we run.   

And for so much as we have for thy sake  
Renowncyd the World, our wills, and the Fleshys' Lust,  
As thine own wilful professyors us take;  
Sith in thee only dependyth all our trust,  
We can no ferther, to thee incline we must:  
Thy secret Tresorars, vouchsafe to make us,  
Show us thy Secrets, and to us be bounteous.   

Among other which be professed to thee  
I me present, as one with humble submission,  
Thy Servant beseeching that I may be,  
And true in levyng according to my profession:  
In order Cannon regular of Brydlyngton;  
Beseeching the Lord that thou wilt me spare,  
To thy true Servaunts thy secrets to declare.   

In the begynnyng when thou madyst all of nought,  
A globose Mater and dark under confusion,  
By thee beginner mervelously was wrought,  
Containing naturally all things without dyvysyon,  
Of which thou madyst in six Days dear dystynction;  
As Genesys apertly doth record  
Then Heavyn and Earth perfeytyd were with thy word.   

So thorough thy Will and Power out of one Mase  
Confusyd was made all things that being ys;  
But yn thy glory afore as maker thou was,  
Now is and shall be without end I wis:  
And puryfyed Sowls up to thy bliss  
Shall come a principle, this may be one,  
For the declaring of our Stone.   

For as of one Mase was made all thing,  
Right so must hyt in our practice be,  
All our secrets of one Image must spring:  
In Philosophers Books therefore who lust to see,  
Our Stone is called the less World one and three,  
Magnesia also of Sulphur and Mercury,  
Propotionat by Nature most perfectly.   

But many one mervelyth which mervel may,  
And muse on such a mervelous thing,  
What is our Stone sith Philosophers doth say,  
To such as ever be hit seching:  
Yet Fowls and Fyshies to us doth it bring,  
Everyech Man it hath, and is in every place,  
In thee, in me, in every time and space.   

To this I answer, that Mercury it is I wis  
But not the common called Quicksylver by name,  
But Mercury without which nothing being ys;  
All true Philosophers record and say the same:  
But simple searchers putteth them in blame,  
Saying they hyd hyt, but they beblame worthy,  
Which be no Clerks, and medlyth with Philosophy.   

But though hyt Mercury be yet wisely understond,  
Wherein it is, where thou shalt it seech,  
els I thee Council take not this work in hon,  
For Philosophers flattryth Foolies with fair Speech:  
But list to me, for truly I will thee teach,  
Which is thy Mercury most profyttable,  
Being to thee nothing dysseveable.  
It is more nythe in sum things than in sum,  
Therefore take tent what I unto the wryt,  
For if thou never to the knowledge cum,  
Thereof yet shalt thou me not twytt:  
For I will truly now thee excite,  
To understand well Mercuries three,  
The keys which of our Scyens be.   

Raymond his Menstrues doth them call,  
Without which truly no truth is done,  
But two of them are Superfycyall:  
The third essentyall of Soon and Moon;  
Their propertyes I will declare right soon,  
And Mercury of other Metals essential,  
Is the principal of our Stone material.   

In Soon and Moon our Menstrue is not seen  
hit not appeareth but by effect to sight,  
That is the Stone of which we mean;  
Who so our writing concevyth aright,  
hit is a Soul, a substance bright:  
Of Soon and Moon, a subtle influence,  
By which the Earth receyveth resplendence.   

For what is Gold and Sylver saith Avycen,  
But Earth which is pure white and Red,  
Take fro that the said clearness, and then  
That Earth will stoned but lyttyll in stead;  
The hole compound is called our lead,  
The quality of clearness fro Soon and Moon doth come  
These be our Menstrues both all and sum.   

Bodies with the fyrst we Calcene naturally  
Perfect, but none which be unclean,  
Except one which usually  
named by Philosophers the Lion Greene,  
He is the mean the Soon and Moon between:  
Of joining Tynctures with perfectness,  
As Geber thereto beareth witness.   

With the Second which is an Humydyte  
Vegetable revyving that erst was deed,  
Both principles materyalls must loosed be;  
And formalls, else standeth they little in stead:  
The Menstrues therefore know I the read:  
Without which neither true Calcynatyon,  
Don may be, nether yet natural Dyssolutyon.   

With the thyrd humydyty most permanent  
Incombustyble and unctuous in his nature,  
Hermes Tre to ashes must be brent:  
hit is our Natural Fire most sure,  
Our Mercury, or Sulphur, or Tyncture pure:  
Our Soul, our Stone, borne up with wind  
In the E●the engendered, bear this in thy mind.   

This Stone alsoe tell thee I dare,  
Is the vapour of Metals potentyall,  
How thou shall get hyt thou must beware:  
For invysible is truly this Menstrual:  
Howbehytt with the second Water phylosophycall,  
By seperatyon of Elements it may appear,  
To sight in form of Water clear.   

Of our Menstrue by labour exuberate  
And with hyt may be made Sulphur of nature  
If itt be well and kindly acuate;  
And cyrculate into a Spryt pure:  
Then to dyssolve thou must be sure  
Thy Base with hyt in dyvers wise,  
As thou shalt know by thy practice.   

That point therefore in his due place  
I will declare with other more,  
If God will grant me space and grace:  
And me preserve in life from woe;  
As I thee teach look thou do so,  
And for thy fyrst ground principal  
Understond thy Water menstrual.   

And when thou hast made true Calcination,  
Encresing and not Wasting moisture radycall,  
Till thy Base by ofter subtylyatyon  
Will lightly flow as Wax upon Mettle;  
Then louse hyt with thy vegetable Menstrual,  
Till thou have Oil thereof in Colour bright,  
Then is your Menstrue visible to sight.   

And Oil is drawn out in colour of Gold,  
Or like thereto out of our fine Red Lead,  
Which Raymond said when he was old,  
Much more than Gold would stoned him in stead,  
For when he was for age nigh deed,  
He made thereof Aurum Potabile,  
Which him revyvyd as Men might see.   

For so together may they be Cyrculate,  
That is to say, Oil and the vegetable Menstrual,  
Ether so by labour exuberate,  
And made by Craft a Stone celestial:  
Of Nature so fiery that we it call  
Our Baselysk, otherwise our Cokatryse,  
Our great Elixir most of prize.   

Which as the sight of a Basylysk his object  
Kylyth, so slayeth it crude Mercury,  
When thereon itt is project,  
In twynke of an Eye most suddenly,  
That Mercury teynyth permanently;  
All bodies to Son and Moon perfect,  
Thus guide thy base both Red and white.   

Aurum potabile thus is made,  
Of Gold, not common calcynat;  
But of our Tyncture which will not vade,  
Out of our Base drawn with the Menstrue circulate,  
But natural Calcynatyon must Algate  
Be made, ere thy Gold dyssolved be,  
That principal fyrst I will tell thee.   

But into Chapters this Treatis I shall divide,  
In number Twelve with dew Recapytulatyon;  
Superfluous rehearsals I ley aside,  
Intending only to give true Informatyon,  
Both of the Theoryke and Practycall operation:  
That by my writing who so will guided be,  
Of his intent perfectly speed shall he.   

The Fyrst Chapter shallbe of natural Calcination;  
The Second of dissolution secret and Phylosophycall;  
The Thyrd of our Elemental Separation;  
The Fourth of Conjunction matrymonyall;  
The fifth of Putrefaction then follow shall;  
Of Congelatyon, albyfycative shall be the sixth,  
Then of Cybatyon the Seaventh shall follow next.   

The secret of our Sublymation the eight shall show;  
The nynth shall be of Fermentation,  
The Tenth of our Exaltation I trow;  
The Eleventh of our mervelose Multyplycatyon;  
The Twelfth of Projectyon; then Recapytulatyon;  
And so this treatise shall take an end,  
By the help of God as I intend.    


OF CALCINATION. The first Gate.  

Calcination is the purgation of our Stone,  
Restauring also of his natural heat;  
Of radycall moisture it loseth none;  
Inducing Solution into our Stone most meet,  
After Philosophy I you behyte,  
Do not after the common guise,  
With Sulphur and Salts preparat in dyvers wise.   

Nether with Corrosyves nor with Fire alone,  
Nor with vinegar nor Water ardent,  
Nether with the vapour of Lede our Stone  
Is calcined to our intent:  
All they to calcine which so be bend  
From this hard science withdraw theyre hand,  
Till they our Calcyning better understand.   

For by such Calcyning theyre bodies be shent,  
Which mynysheth the moisture of our Stone;  
Therefore when bodies to powder be brent,  
Dry as askies of Tre or Bone,  
Of such Calx then will we none,  
For moisture we multiply radycall,  
In Calcyning, mynyshing none at all.   

And for a sure ground of our true Calcynacyon,  
Woorch wyttyly kind only with kind;  
For kind to kind hath appetyble inclination;  
Who knoweth not this yn knowledge is but blind:  
He may forth wander as Mist doth with the Wind;  
Woting never with perfectness whereto light,  
Because he cannot conseve our words aright.   

Join kind to kind therefore as reason is,  
For every Burgeon answereth to his own Seed;  
Man begetteth Man, a Beast a Beast likewise;  
Ferther of this to treat it is no need,  
But understond this point if thou wilt speed;  
Every thing is fyrst calcined in his own kind,  
This well conseving, fruit thereyn shalt thou found.   

And we make Calxes unctuous both white and Red,  
Of three degrees or our Base be perfect;  
Fluxyble as Wax, else stoned they little in stead;  
By right long process as Philosophers write,  
A year we take or more for our respite:  
For in less space our Calxe will not be made,  
Able to ta'en with colour which will not vade.   

As for the Proporcyon thou must beware,  
For therein many one is beguylyd,  
Therefore thy work that thou not mar;  
Lat the Body be sotelly fylyd  
With Mercury, as much then so subtylyd:  
One of the son, two of the Moon,  
Till altogether like pap be done.   

Then make the Mercury four to the Son,  
Two to the Moon as hyt should be,  
And thus thy work must be begun,  
In figure of the Trynyte;  
Three of the Body and of the Spryt three:  
And for the unytye of the substance spiritual,  
One more than of the substance corporal.   

By Raymond's Reportory this is true,  
Proporcyon there who list to look,  
The same my Doctor to me did show;  
But three of the Spryt Bacon took,  
To one of the Body for this I woke:  
Many a night or I hyt wist,  
And both be true take which you list.   

If the Water be equal in Proporcyon  
To the Earth which heat in due measure,  
Of him shall spring a new burgyon;  
Both white and Red in pure tyncture,  
Which in the Fire shall ever endure:  
Kill than the quick, the ded revyve,  
Make Trynyte Unyte without any stryve.   

This is the best and the surest Proporcyon,  
For here is lest of the part spiritual,  
The better therefore shall be solution;  
Then if thou did it with Water small,  
Thine Earth over glutyn which loseth all:  
Take heed therefore to potter's loom,  
And make you never to nesh thy wome.   

That loom behold how it tempered ys,  
The mean also how thou hyt Calcenate;  
And ever in mind look thou bore this,  
That never thine Earth with Water be suffocate,  
Dry up thy moisture with heat most temperate:  
Help Dyssolucyon with moisture of the Moon,  
And Congellacyou with the Son, than hast thou done.   

Four Natures shall into the fifth so turn,  
Which is a Nature most perfect and temperate;  
But hard hyt ys with thy bare foot to spurn,  
Against a brodyke of jyron or Steel new acuate:  
So many one doth which bone infatuate,  
When they such high things done take in hon,  
Which they in no wise understand.   

In Eggs, in vitriol, or in Blood,  
What richeses ween they there to found;  
If they Philosophy understode,  
They would not in worching be so blind,  
Gold to seek or Sylver out of kind:  
For like as Fire of burning the principle is,  
So is the principle of gild, Gold I wis.   

If thou intent therefore to make  
Gold and Sylver by craft of our Philosophy;  
Thereto nother Eggs nor Blood thou take,  
But Gold and Sylver which naturally,  
calcined wisely, and not manually,  
And new generation will forth bring,  
Incresing their kind as doth each thing.   

And if it true were that perfect might be,  
In things which be not mettallyne:  
In which be Colours pleasant to see,  
As in Blood, Eggs, Here, Uryn, and Wine,  
Or in mean Metals dyggyd out of the Mine:  
Yet must their Elements be putrefyed and separate,  
And with Elements of perfect bodies be dysponsate.   

But fyrst of these Elements make thou Rotacyon,  
And into Water thy Earth turn fyrst of all;  
Then of thy Water make Air by Levygacyon;  
And Air make Fire; then MASTER I will thee call  
Of all our secrets great and small:  
The Wheel of Elements thou canst turn about,  
Truly conseving our wittings without doubt.   

This done, go backward, turning thy Wheel again,  
And into thy Water then turn thy Fire anon;  
And Air into Earth, else laboryst thou but in vain:  
For so to temperment is brought our Stone,  
And Nature's contraryose, four be made one,  
After they have three times been Cyrculat,  
And alsoe thy Base perfytly consummate.   

Thus under the moisture of the Moon,  
And under the temperate heat of the Son,  
Thy Elements shallbe incynerate soon,  
And then thou hast the Mastery won;  
Thank God thy work was then begun:  
For there thou hast one token true,  
Which fyrst in blackness to thee will show.   

The heed of the Crow that token call we,  
And sum men call hyt the Crow's bill;  
Sum call hyt the Ashes of Hermes Tre,  
And thus they name hyt after theyer will,  
Our Toad of the Earth which eateth his fill:  
Sum name hyt by which it is mortyfycat  
The spirit of the Earth with venom intoxycate.   

But hyt hath Names I say to the infinite,  
For after each thing that Black is to sight;  
named hyt is till the time that hyt wax white,  
For after blackness when it waxeth bright,  
Then hath hyt names of more delight:  
After white things, the Red after the same,  
Rule of Red things, doth take his name.   

At the fyrst Gate, now art thou in,  
Of the Philosophers Castle where they dwell;  
Proceed wisely that thou may wine  
In at more Gates of that Castle,  
Which Castle is round as any Bell:  
And Gates hath Eleven yet more,  
One is conquered, now to the Second go.   
The end of the first Gate.   

OF SOLUTION. The second Gate.  

OF Solution now will I speak a word or two,  
Which showeth out that err was hyd from sight,  
And makeeth intenuate things that were thick also;  
By the virtue of our fyrst Menstrue clear and bright,  
In which our Bodies eclypsyd been to sight:  
And of their hard and dry Compactyon subtylyat  
Into there own fyrst nature kindly retrogradate.   

One in Gender they be and in Number not so,  
Whose Father the Son, the Moon truly is Mother,  
The mean is Mercury, these two and no more  
Be our Magnesia, our Adrop, and none other;  
Things there be, but only Sister and Brother:  
That is to ween Agent and patient,  
Sulphur and Mercury coessentyall to our intent.   

Betwixt these two in quality cotraryose,  
Engendered is a Mene most mervyllosely  
Which is our Mercury and Menstrue unctuose;  
Our secret Sulphur worching invysybly,  
More fiercely than Fire burning the body,  
Into Water dyssolving the Body mineral,  
Which Night from darkness in the North part we call.   

But yet I trow thou understandyst not utterly  
The very secret of Phylosopers' Dyssolution;  
Therefore conceve me I council thee wyttyly:  
For I will tell thee truly without delusion;  
Our solution is cause of our Congelacyon;  
For the Dyssolucyon on the one side corporal  
Causyth Congelacyon on the other side spiritual.   

And we Dyssolve into Water which weytyth no hon,  
For when the Earth is integrally yncynerat;  
Then is the Water congelyd, this understond;  
For the Elements be so concatenat,  
That when the body from his fyrst form is alterate:  
A new form is inducyd immediately,  
For nothing being without all form is utterly.   

And here a secret to thee I will disclose,  
Which is the ground of our secrets all;  
And if thou hyt not know thou shalt but lose  
Thy labour and costs both great and small,  
Take heed therefore in Error that thou not fall:  
The more thine Earth and the less thy Water be,  
The rather and better solution shall thou see.   

Behold how Ice to Water doth relent,  
And so hyt must, for Water hyt was before;  
Right so again to Water our Earth is bend,  
And Water thereby congelyd for evermore,  
For after all Philosophers which ever was boar:  
Every Mettle was on's Water mineral,  
Therefore with Water they turn to Water all.   

In which Water of kind occasyonate  
Of qualities been repugnance and dyversyte,  
Things into things must therefore be rotate,  
until dyversyte be brought to perfect unyte,  
For scripture recordyth when the Earth shall be  
Trowbelyd, and into the deep Sea shall be cast  
Mountains, our Bodies likewise at the last.   

Our Bodies be lekenyd convenyently  
To Mountains which after high Planets we name;  
Into the deepness therefore of Mercury.  
Turn them and keep the out of blame,  
Then shall ye see a noble game;  
How all shall become powder soft as silk,  
So doth our Runnett by kind cured our Milk.   

Then hath our bodies there fyrst form lost,  
And other be enducyd ymedyately;  
Then hast thou well beset thy cost,  
Whereas some other uncunning must go by,  
Not knowing the secrets of our Philosophy:  
Yet one point I more must tell thee,  
Every Body how hyt hath dymencyons three.   

altitude, latitude, and Profundyte,  
By which algates turn we must our Wheel;  
Knowing thy entrance in the West shall be;  
Thy passage forth into the North if thou do well,  
And there thy lights lose theyre Light eche-dele:  
For there thou must abide by Ninety Night  
In darkness of Purgatory wythowten Light.   

Then take thy course up to the Este anon  
By Colours passing variable in manifold wise,  
And then be Winter and Vere nigh overgon  
To the Est, therefore thine ascending device,  
For there the Son with Daylyght doth upryse  
In Summer, and there dysporte the with delight,  
For there thy Work shall become perfect white.   

Forth from the Est into the South assend,  
And set thou up therein thy Chair of Fire,  
For there is Harvest, that is to say an end  
Of all this Work after thine own desire:  
There shynyth the Son up in his own sphyre,  
And after the eclipse ys in redness with glory  
As King to rain upon all Metals and Mercury.   

And in one Glass must be done all this thing,  
Like to an Egg in shape, and closed well,  
Then must you know the measure of fyryng;  
The which unknowen thy Work is lost each deal,  
Let never thy Glass be hotter than thou may feel:  
And suffer still in thy bare hand to hold  
For dread of losing as Philosophers have the told.   

Yet to my Doctrine furthermore intend,  
Beware thy Glass thou never open ne meve  
Fro thy begynnyng, till thou have made an end;  
If thou do contrary thy Work may never cheve:  
Thus in this Chapter which is so breve,  
I have the taught thy true Solution;  
Now to the Thyrd Gate go, for this is won.    

OF SEPARATION. The third Gate.  

separation, doth each part from other divide,  
The subtle from the groce, fro the thick the thine;  
But separation manual look thou put aside:  
For that pertaynyth to follies which lyttyll good don win,  
But in our separation nature doth not blyn:  
Making dyvysyon of qualities Elemental  
Into the fifth degree till they be turned all.   

Earth is turned into Water black and blow,  
And Water after into Air under very white:  
Air is turned into Fire, Elements there be no more;  
Of this is made by craft our Stone of great delight,  
But of this separation much more must we write;  
And separation is called by Philosophers definition  
Of the said Elements tetraptatyve dyspersyon.   

And of this separation I found a like figure  
Thus spoken by the Prophet yn the Psalmody,  
God brought out of a Stone a flood of Water pure,  
And out of the hardyst Stone Oil abundantly:  
Right so of our precyose Stone if thou be wytty,  
Oil incombusteble and Water thou shalt draw,  
And thereabout thou nedyst not at the Coals to blow.   

Do this with heat esy and mesuryng  
Fyrst with moist Fire, and after with the dry;  
The phlegm by Pacyence out drawing;  
And after that thy other natures wyttyly,  
Dry up thine Earth till hyt be thrysty:  
By Calcening else thou laboryst all in vain,  
And then make hyt drink up his moisture again.   

separation thus must thou oft times make,  
Thy Matter dyvyding into parts two;  
So that the Simple from the groce thou take  
Till Earth remain beneath in colour blow,  
That Earth is fix for to abide all woe:  
The other part is spiritual and fleeing,  
But thou must turn him all into one thing.   

Than Oil and Water with Water shall distil  
And thorough her help receve meaning:  
Keep well this two that thou not spill,  
Thy Wark for lack of due closing,  
Make thy Stopell of glass melting  
The top of thy Vessle together with it,  
Than Phylosopher-lyke usyd ys hyt.   

The Water wherewith thou must renew thy Stone  
Look thou distil afore thou work with hyt  
Oftentimes by itself alone:  
And by thy sight thou shalt well wit,  
From feculent feces when hyt is quytt:  
For sum men can with Saturn it multeply,  
And other Substance which we defy.   

Dystyll hyt therefore till hyt be clean,  
And thine like Water as hyt should be,  
As Hevyn in Color bright and shine,  
Keeping both figure and ponderosyte,  
Therewith did Hermes moisture his Tre:  
Wythyn his Glass he made to grow upryght,  
With Flowers dyscoloryd bewtyosely to sight.   

This Water is like to the venomous Tyre,  
Wherewith the mighty treacle is wrought;  
For it is Poison most strong of ire;  
A stronger Poison can none be thought:  
Att the Potecaries therefore often it is bought:  
But no man shall be by hyt intoxycate,  
After the time it is into medicine Elevate.   

For then as is the Tryacall true,  
hit is of poisons most expulsyfe;  
And in his working doth mervells show,  
Preserving many from death to life,  
Look thou meng it with no corrosyve:  
But cheese hyt pure and quick running,  
If thou thereby wilt have winning.   

It is a mervelose thing in kind,  
And Without hyt may nought be done;  
Therefore Hermes calleth hyt his Wind,  
For it is up flying fro Sonn and Moon,  
And makeeth our Stone fly with hyt Sun:  
Revyving the ded and gevyng life  
To Son and Moon, Husband and Wife.   

Which if they were not by craft made quick,  
And their fatness with Water drawn out;  
And so the thine dyssevered from the thyke,  
Thou should never bring this work about:  
If thou wilt speed therefore without doubt,  
Raise up thy Birds out of theyre nest,  
And after again bring them down to rest.   

Water with Water accord will and assend,  
And Spryt with Spryt, for they be of kind;  
Which after they be exalted make to dyssend,  
And so thou shalt divide that nature before did bind,  
Mercury essential turning into wound:  
Without which natural and subtle seperation,  
May never be complete profitable Generation.   

Now to help thee in at this Gate,  
The last Secret I will tell to thee;  
Thy Water must be seven times sublimate,  
els shall no kindly Dyssolucyon be,  
Nor Putryfying shall thou none see,  
Like lyquyd pitch nor colours appearing,  
For lack of fire within thy Glass working.   

Four Fires there be which you must understond,  
Natural, Innaturall, against Nature, alsoe  
Elemental which doth burn the brand;  
These four Fires use we and no more:  
Fire against Nature must do thy body's woe;  
That is our Dragon as I thee tell,  
fiercely burning as Fire of Hell.   

Fire of Nature is the thyrd Menstrual,  
That fire is naturally in every thing;  
But fire occasionat we call Innaturall,  
And heat of Askies and balnies for putrefying:  
Without these fires thou may not bring  
To Putrefaccyon for to be separate,  
Thy matters together proportyonat.   

Therefore make fire thy Glass within,  
Which burneth the Bodies more than fire  
Elemental; if thou wilt win  
Our Secret according to thy desire,  
Then shall thy seeds both root and spire,  
By help of fire Occasionate,  
That kindly after they may be separate.   

Of seperation the Gate must thus be won,  
That furthermore yet thou may proceed,  
Toward the Gate of secret Conjunction,  
Into the Castle which will the Inner lead,  
Do after my Council therefore if thou wilt speed;  
With two strong locks this Gate is shut,  
As consequently now thou shalt wit.   
The end of the third Gate.   

OF CONJUNCTION. The fourth Gate.  

AFter the Chapter of natural Separation  
By which the Elements of our Stone dysseveryd be  
The Chapter here followyth of secret Conjunction;  
Which natures repugnant joineth to perfect Unyte,  
And so them knyttyth that none from other may i'll;  
When they by Fire shall be examynate,  
So be they together surely conjugate.   

And therefore Philosophers giveth this deffynycyon,  
Seeing thus Conjunction is nought else  
But of dysseveryd qualities a copulation;  
Or of Pryncypylls a coequacyon as other tells,  
But some with Mercury which the Potecarys sells,  
Meddleth Bodies which cannot dyvyde  
There matter, and therefore they step aside.   

For unto time the Soul be Separate  
And cleansed from his original Sin  
With the Water and purely spyrytuallyzate:  
Thy true Conjunction may thou never begin,  
Therefore the Soul fyrst from the Body twin:  
Then of the corporal part and of the spiritual,  
The Soul Conjunction shall cause perpetual.   

Of two Conjunctions Philosophers done mention make,  
Groce when the Body with Mercury is reincendat,  
But let hyt pass, and to the second tent thou take,  
Which as I said ys after Separation celebrat:  
In which the parties be lest which lest so collygate;  
And so promoted unto most perfect temperance,  
Then never after may be among them Repugnance.   

Thus causeth Separation true Conjunction to be had  
Of Water, Air, Earth and Fire,  
But that every Element may into other be lad,  
And so abide for ever to thy desire;  
Do as done Laborous with Clay and Myer,  
Temper them thyke, and make them not to thine,  
For so to up drying thou shalt the rather win.   

But manners there be of this Conjunction three,  
The fyrst is called by Philosophers Dyptative,  
Betwixt the Agent and the patient which must be  
Male and Female, Mercury and Sulphur vive;  
Matter and form, thine and thyke to thryve.  
This lesson will help thee without any doubt,  
Our Conjunction truly to bring about.   

The second manner is called Tryptative,  
Which is Conjunction made of things three,  
Of Body, Sowle, and Spirit till they not stryve,  
Which trinity must be brought to perfect unyte,  
For as the Soul to the Spirit the bond must be;  
Right to the Body the Soul to him must knit,  
Out of thy mind let not this lesson flit.   

The thyrd manner and also the last of all,  
Four Elements together which joynyth to abide,  
Tetraptative contently Philosophers doth hyt call,  
And specially Guydo de Montayno whose fame goeth wide;  
And therefore the most laudable manner this tide,  
In our Conjunction four Elements must be aggregat,  
In due proportion fyrst which asunder were separat.   

Therefore like as the Woman hath Veins fifteen,  
The Man but five to the act of her fecundyte,  
Requyryth in our Conjunction fyrst I mean,  
So must the Man our Sun have of his water three;  
And (nine) his Wife, which three to him must be:  
Then like which like will joy have for to dwell,  
More of Conjunction me needeth not to tell.   

This Chapter I will conclude right soon therefore,  
Groce Conjunction charging the to make but one,  
For seldom have Strumpets Children of them I bore,  
And so thou shalt never come by our Stone,  
Without you suffer the Woman to lygg alone;  
That after she hath conceyved of the Man,  
The Matryce of her be shut from all other than.   

For such as addyth evermore crude to crude,  
Opening their vessels, and letting their matter keel:  
The sperm concevyd they nourish not, but delude  
Themselves, and spyllyth there work every deal;  
If thou therefore list for to do well,  
Close up the Matryce and nourish the seed,  
With heat continual and temperate if thou wilt speed.   

And when thy Vessle hath stoned by Monyths five,  
And Clouds and Clypsys be passed each one;  
That light apperens increase thy heat then blyve,  
Till bright and shyneing in whiteness be thy Stone,  
Then may thou open thy Glass anon,  
And feed thy Child which is than ybore  
With milk and meet ay more and more.   

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

And in two things all our intent doth hang,  
In dry and moist which be contrarious two;  
In dry that hyt the moist to fyxing bring,  
In moist that hyt give lyquyfaction the Earth unto,  
That of them thus contemperate may forth go  
A temperament not so thick as the Body is,  
Nother so thine as Water without miss.   

Losing and knitting therefore be Princypalls two  
Of this hard science, and Poles most principal;  
How be hyt that other principles be many more,  
As shyneing fanells which show I shall:  
Proceed therefore unto another wall  
Of this strong Castle of our wisdom,  
That Inner at the fifth Gate thou may come.    

OF PUTREFACTION. The fifth Gate.  

NOw beginneth the Chapter of Putrefaction,  
Without which Pole no seed may multiply,  
Which must be done only by continual action  
Of heat in the body, moist, not manually,  
For Bodies else may not be alterat naturally:  
Sith Chryst do it witness, without the grain of Wheat  
Dye in the ground, increase may thou not get.   

And in likewise without thy Matter do putrify,  
It may in no wise truly be alterate,  
Nor thine Elements may be divided kindly;  
Nor thy Conjunction of them perfectly celebrat:  
That thy labour therefore be not frustrate,  
The prevyte of Putrefying well understond,  
Or ever thou take this Work in hon.   

And Putrefaccyon may thus defyned be,  
After Philosophers sayings it is of Bodies the fleeing,  
And in our Compound a dyvysyon of things three,  
The killing Bodies into corruption forth leading,  
And after unto Regeneratyon them abling:  
For things being in Earth without doubt  
Be engendered of rotacyon of the Hevyns about.   

And therefore as I have said afore  
Theyn Elements comyxt and wisely coequat,  
Thou keep intemperate heat, eschewing evermore,  
That they by violent heat be never incynerat;  
To powder dry unprofytably Rubyfycate,  
But into powder black as a Crow's bill  
With heat of Balne, or else of our Dounghyll.   

To time that Night's be past ninety,  
In moist heat keep them from eny thing;  
Sun after by blackness thou shalt espy  
That they draw fast to putrefying,  
Which thou shalt after many colers bring  
To perfect whiteness with Pacyence esyly,  
And so thy seed in his nature shall multeply.   

Make each on other to hawse and kiss,  
And like as Children to play them up and down,  
And when their sherts be fylyd with piss,  
Then at the Woman to wash be bound,  
Which often for faintness will fall in a sound:  
And die at the last with her Children all,  
And go to Purgatory to purge their filth original.   

When they be there, by lyttyll and lyttyll increase  
Ther painies by heat ay more and more,  
The Fire from them lat never cese:  
And see thy Furnace be apt therefore,  
Which wise men do call Athenor:  
Conserving heat requyryd most temperately,  
By which the Water doth kindly putrefy.   

Of this Pryncypull speak Sapyent Guydo,  
And saith by rotting dyeth the Compound corporal,  
And then after Moryen and other more,  
Uprysyth again Regenerate, Sympill, and spiritual,  
And were not heat and moisture continual,  
sperm in the womb might have now abiding,  
And so there should thereof no fruit upspring.   

Therefore at the begynnyng our Stonies thou take,  
And berry each on with other within their Grave;  
Then equally a Marriage betwixt them make  
To lie together six wekies; then at them have  
There seed consevyd kindly to nourish and save;  
From the ground of their grave not rising that while,  
Which secret point doth many on beguile.   

This time of Conceptyon with esye heat abide,  
The Blackness showing shall tell the when they die;  
For they together like lyquyd Pyche that tide,  
Shall swell and burbyll, setyll, and putrify,  
Shining Golors therein thou shalt espy:  
Like to the rainbow mervelose unto sight,  
The Water than beginneth to dry upryght.   

For in moist bodies heat noryshing temperate,  
Ingendryth Blackness fyrst of all which is  
Of kindly Commyxyon to the token assygnate;  
And of true Putrefying, remember this,  
For then to alter perfectly thou may not miss;  
And thus by the Gate of Blacknes thou must come in  
To light of Paradise in Whytenes if thou wilt win.   

For fyrst the Son in his uprysing obscurate  
Shallbe, and pass the Waters of Noyes flood  
On Earth, which were a hundred days contynuate  
And thirty, away or all this Waters yode,  
Right so our Waters as wise men understode  
Shall pass, that thou with Davyd may say  
Abierunt in sicco fluminae: bare this away.   

Sun after that No planted his vineyard,  
Which really flourished and brought forth Grapes anon:  
After which space thou shalt not be aserd;  
For in likewise shall follow the flourishing of our Stone:  
And soon upon that wherein days overgone,  
Thou shalt have Grapes right as the Ruby red,  
Which is our Adrop, our Ulyfer red and our lead.   

For like as Sowles after painies transitory  
Be brought into paradise where ever is yoyfull life;  
So shall our Stone after his darkness in Purgatory  
Be purged and joynyd in Elements without strife,  
Rejoyse the whiteness and beauty of his wife:  
And pass fro the darkness of Purgatory to light  
Of paradise, in whiteness Elyxer of great might.   

And that thou may the rather to Putrefaccyon win  
This Exampull thou take to the for a true conclusion,  
For all the secret of Putrefaccyon resteth therein;  
The heart of Oak that hath of Water continual infusion  
Will not soon putrefy, I tell the without delusion:  
For though it in Water lie a hundred years and more,  
Yet should thou find it sound as ever it was afore.   

But and thou keep hyt sometime weet, & sometime dry,  
As thou many see in Timber by usual experiment,  
By prosses of time that Oak shall utterly Putrefy:  
And so in likewise according to our intent,  
Sometime our Tre must with the Son be brent:  
And then with Water soon after we must hyt keel,  
That by this means thou shalt to rotting bring hyt well   

For now in wete and now again in dry,  
Now in great hot and now again in cold  
To be, shall cause it soon for to putrefy:  
And so shalt thou bring to rotting thy Gold,  
Entrete thy bodies therefore as I have thee told:  
And in thy Putrefying with heat be not so swift,  
Lest in the Askys thou seek after thy thrift.   

Therefore thy Water out of the Earth thou draw,  
And make the soul therewith for to assend;  
Then down again into the Earth hyt throw,  
That they oft times so assend and descend,  
From violent heat and sudden cold defend  
Thy Glass, and make thy fire so temperate,  
That by the sides thy Water be never vytryfycate.   

And be thou wise in chesing of thy Water,  
Medyll with no Salt, Sulphur, nor mean Mineral,  
For whatsoever any Water to the do clatter;  
Our Sulphur and Mercury be only in Mettle,  
Which Oylys and Waters some men call:  
Fowlys, and Birds with other namies many one,  
Because that follies should never know our Stone.   

For of this World our Stone is called the cement,  
Which mevyd by craft as Nature doth require;  
In his increase shall be full opulent,  
And multeply his kind of thine own desire:  
Therefore if God vouchsafe thee to inspire  
To know the truth, and fancies to eschew,  
Like unto the shallbe in richeses but few.   

But many be mevyd to work after their fantasy  
In many subjects in which be Tynctors gay,  
Both white and Red, devydyd manually  
To sight, but in the Fire they i'll away,  
Such brekyth Potts and Glassys day by day:  
Enpoysoning themfelves, and losing of their sights  
With Odours and smocks and waking up by night's.   

Their Clothes be bawdy and woryn thredebare,  
Men may them smell for Multyplyers where they go;  
To file their fingers with Corrosyves they do not spare  
Their Eyes be bleryd, & their Chekies both lean & blow:  
And thus for (had I wist) they suffer loss an d woe;  
Such when they have lost that was in their purse,  
Then do they chid and Philosophers sore accurse.   

For all the while that they have Philosophers been,  
Yet could they never know our Stone.  
Some sought in Soot, Dung, Uryne, some in Wine:  
Some in Sterr slime, for thing it is but one;  
In Blood, Eggs; Some till their thirst was gone:  
Devyding Elements, and breaking many a pot,  
Multyplying the sherds, but yet they hyt it not.   

To see their Howsys it is a noble sport,  
What Fornaces, what Glassys there be of divers shape;  
What Salts, what Powders, what Oils, and waters for't,  
How eloquently, de materia prima they clape,  
And yet to found the truth they have no hap:  
Of our Mercury they meddle and of our Sulphur vyve,  
Wherein they dote, and more and more unthryve.   

They take of the Red Man and his white Wife,  
That is a special thing and of Elixirs two,  
Of the Quintessence and of the Elixirs of life,  
Of Honey, Celydony, and of Secundyns also,  
These they divide into Elements with other more;  
No Multeplyers but Philosophers called will they be,  
Which natural philosophy did never read nor see.   

This fellowship knoweth our Stone right well,  
They think them richer than is the King;  
They will him help, he shall not fail  
France for to win, a wonders thing;  
The holy Cross home will they bring:  
And if the King were prisoner I take,  
Anon his Ransom would they make.   

A mervell it is that Westminster Church,  
To which these Philosophers do haunt;  
Sith they so much richeses can woorche,  
As they make boast of and avaunte,  
Drynking daily the wine a due taunt,  
Is not made up perfectly at on's,  
For truly hyt lacketh yet many Stonies.   

Folies do follow them at the tail,  
promoted to richeses weening to be;  
But will ye here what worship and avail,  
They win in London that noble city,  
With Sylver Macies as ye may see:  
Sarjaunts awaiting on them every hour,  
So be they men of great honour.   

Sarjaunts sekyth them fro Strete to Strete,  
Merchants and Goldsmyths layeth after them watch;  
That well is he that with them do meet,  
For the great advantage that they do cache,  
They hunt about as doth a Rache:  
Wening to win so great treasure,  
That ever in richeses they shall endure.   

Some would cache their goods again,  
And some more good would aventure;  
Some for to have would be full fain,  
Of Ten pound one I you ensuer:  
Some which hath lent without measure  
Their goods, and be with powerte bestead,  
To cache a noble would be full glad.   

But when the Sarjaunts do them arrest,  
There Paukeners be stuffed with Parrys balls;  
Or with Sygnetts of saint Martynes at the jest,  
But as for Money it is pyssyd on the walls:  
Then be they led as well for them befalls  
To Newgate or Ludgate as I you tell,  
Because they shall in safeguard dwell.   

Where is my Money become saith one,  
And where is mine saith he and he?  
But will ye here how subtle they be anon,  
In answering, that they excused may be,  
Saying, Of our Elyxers robbed we be:  
els might we have paid you all your Gold,  
If it had been more by ten fold.   

And then theyer Creditors they begin to flatter,  
Promysing to work for them again;  
The Elyxers two in short space after,  
Doting the Merchaunts that they be fain  
To let them go, but ever in vain:  
They work so long, till at the last  
They be again in Prison cast.   

If any than ask them why they be not rich,  
They say they make fine Gold of Tynn;  
But he they say may surely swim in dyche,  
Which is upholden by the chin,  
We have no stock, therefore may we nought win:  
Which if we had we would some work,  
I now to finish up westminster Church.   

And some of them be so Devowte,  
They will not dwell out of that place;  
For there they may wythowten doubt,  
Do what them lift to their Solace,  
The Archedeacon is so full of grace:  
If that they please him with the Cross,  
He forsyth lyttyll of other menies loss.   

And when they there sit at the wine,  
These Monkies they say have many a pound,  
Would God (sayeth one) that some were mine;  
Hay ho, careaway, at the cup go round:  
drink on, sayeth another, the mean is found:  
I am a Master of that Art,  
I warrant us we shall have part.   

Such causeth the Monkys then evil to don,  
To waste there Wagys thorough their dotage;  
Some bringeth a Mazer and some a Spoon;  
There Philosophers gevyth them such courage,  
Behoting them winning without damage:  
A pound for a penny at the lest again,  
And so fair promise maketh follies fain.   

A rial medicine one upon twelve  
They promise them thereof to have,  
Which they could never for themselves  
Yet bring about, so God me save:  
Beware such Philosophers, no man deprave:  
Which helpeth these Monkies to richeses so,  
With thread bare Cowlies that they do go.   

The Abbot well ought to cherish this Company,  
For they can tech his Monkies to leve in poverte,  
And to go clothed and moneyed religiously,  
As did saint Benet, eschewing superfluity,  
Esing them also of the ponderosyte  
Of their pursies, with pounds so aggravate,  
Which by Philosophy be now allevyat.   

Lo who so medlyth with this rich Company,  
Great boast of their winning may they make,  
For they shall have as much by their Philosophy,  
As they of the tail of an Ape can take;  
Beware therefore for Jesus sake:  
And medyll with nothing of great cost,  
For and thou do, it is but lost.   

These Philosophers (of which I spoke afore)  
Medlyth and blondryth with many a thing,  
Renewing in errors more and more,  
For lac of true understanding,  
But like must like always ferth bring:  
So God hath ordained in every kind,  
Would Jesus they would this bear in mind.   

Ween they of a Nettyll to have a Rose  
Or of an Elder an Apple sweet,  
Alas that wise men their goods should lose:  
Trusting such Losells when they them meet,  
Which sayeth our Stone is trodyn under feet:  
And makeeth them therefore vile things for to still  
Till at their houses with stench they fill.   

Some of them never learned a word in Scolys,  
Such thynk by reason to understond Philosophy:  
Be they Philosophers? nay, they be follies:  
Therefore there Works provyth unwytty;  
Medyll not with them if thou be happy:  
Lest with their flattering they so the till  
That thou agree unto their will.   

Spend not thy Money away in waste,  
Geve not to every speech credence;  
But fyrst examine, grope and taste;  
And as thou provyst, so put thy confidence,  
And ever beware of great expense:  
But if thy Philosopher live virtuously,  
Trust the better to his Philosophy.   

Prove him fyrst and him oppose  
Of all the Secrets of our Stone,  
Which if he know not thou needeth not to lose;  
Medyll thou not ferther, but let him gone,  
Make he never so pytyose a moan:  
For than the Fox can fag and fayne  
When he would faynyst his prey attain.   

If he can answer as aught a Clerk,  
How be hyt he hath not proved indeed;  
And if thou wilt help him to his Work,  
If he be vertuose I hold hyt meed,  
For he will the quite if ever he speed:  
And thou shalt weet by a lytyll anon  
If he have knowledge of our Stone.   

One thing, one Glass, one Furnace and no more,  
Behold this pryncypyll if he take,  
And if he do not, then at him go;  
For he shall never thee rich man make:  
Truly it is better thou him forsake,  
Then after with loss and variance,  
And other manner of displeasance.   

But and God fortune the for to have  
This science by doctrine which I have told;  
Dyscover it not whoever thee crave,  
For Favor, Fere, Sylver, nor Gold:  
Be none Oppressor, Lecher, nor boster bold;  
Serve thy God, and help the power among,  
If thou this life list to continue long.   

Unto thyself thy secrets keep  
From sinner's which hath not God in dread;  
But will the cast in Prison deep,  
Till thou them tech to do hyt in deed,  
Then slander on the should spring and spread,  
That thou did coin then would they say,  
And so undo the for ever and aye.   

And if thou teach them this cunning,  
Their sinful leving for to maintain;  
In Hell therefore might be thy woning,  
For God of the than would disdain,  
As thou nought cowd for thyself sayne:  
That Body and Soul you may both save,  
And here in piece thy leving have.   

Now in this Chapter I have the taught,  
How thou the bodies must Putrefy:  
And so to guide the thou be not cawght,  
And put in durance, loss, and villainy:  
My doctrine therefore remember wyttyly,  
And pass forth toward the Syxth Gate,  
For this the fifth is tryumphate,    

OF CONGELATION. The sixth Gate.  

OF Congelacyon I need not much to write,  
But what it is now I will fyrst declare:  
It is of soft things Induracyon of Colour white,  
And confyxacyon of Spirits which fleeing are:  
How to congeal thee nedyth not much to care▪  
For Elements will knit together soon,  
So that Putrefaccyon be kindly done.   

But Congelacyons be made in dyvers wise,  
And Spyryts and bodies dyssolvyd to water clear,  
Of Salts also dyssolvyd on's or twice,  
And then to congeal in a fluxyble Mater;  
Of such Congeling follies do clatter:  
And some dyssolvyth devyding manually  
Elements, them after congeling to powder dry.   

But such Congeling is not to our desire:  
For unto owers it is contraryose.  
Our Congelation dreadeth not the fire:  
For it must ever stoned in it unctuos,  
And also in his Tincture be full bounteous,  
Which in the Air congelyd will not relent  
To Water, for then our Work were shent.   

Moreover Congeal not into so hard a Stone  
As Glass or Crystal which meltyth by fusyon;  
But so that hyt like wax will melt anon  
Wythouten blast: and beware of delusion;  
For such Congeling longeth not to our Conclusion  
As will not flow and ren to water again,  
Like Salts congelyd, than laboryst thou in vain.   

Which Congelacyon avaylyth us never a dell,  
hit longeth to Multyplyers which Congeal vulgarly;  
If thou therefore list to do well,  
(Sith thy Medcyne shall never flow kindly,  
Nether Congeal, without thou fyrst yt putrify)  
Fyrst Purge and Fyx the Elements of our Stone,  
Till they together Congeal and flow anon.   

For when the Matter is made perfect white,  
Then will thy Sprite with the Body Congelyd be;  
But of that time thou must have long respite,  
Yer it appear Congelyd like Pearls unto the,  
Such Congelacyon be glad for to see;  
And after like graynies red as blood,  
Rychyr then any worldly good.   

The erthly Grossness therefore fyrst mortified  
In moistness, Blacknes ingend●yd ys;  
This pryncypell may not be denied,  
For natural Philosophers so sayeth I wis,  
Which had, of whiteness thou may not miss:  
And into Whytenes if thou Congeal hyt on's,  
Thou hast a Stone most presyose of all Stonies.   

And by the Dry like as the Moist did putrefy,  
Which caused in colours Blackness to appear;  
Right so the Moist Congelyd by the Dry,  
Ingendryth Whytenes shyneing with might full clear,  
And Dryness procedyth as Whytyth the matter:  
Like as in Blacking Moisture doth him show,  
By colours varyante aye new and new.   

The cause of all this is Hett most temperate,  
Working and meving the Mater continually;  
And thereby also the Mater is alterate,  
Both inward and outward substantially,  
And not to as doth follies to sight sophystycally:  
But every part all fire for to endure,  
Fluxybly fix and stabull in tyncture.   

And Physycke determineth of each digestion,  
Fyrst done in the Stomach in which is Dryness,  
Causing whiteness without question,  
Like as the second digestion causeth Redness,  
Complete in the Lyver by heat and temperateness;  
And so our Stone by Dryness and by heat,  
Dygestyd is to white and Red complete.   

But here thou must another secret know,  
How the Philosophers Child in the Air is borne:  
busy thee not to fast at the Coal to blow,  
And take that nether for mock nor scorn,  
But trust me truly else thy work is all forlorn:  
Without thine Earth with Water revyvyd be,  
Our true Congeling shalt thou never see.   

A soul betwixt Hevyn and Earth being,  
Arising fro the Earth as Air with Water pure,  
And causing life in every lyvely thing,  
Incessably running upon our foresaid Nature,  
Enforsing to better them with all his cure;  
Which Air is the Fire of our Philosophy,  
named now Oil, now Water mystyly.   

And thus mean Air, which Oil, or Water we call,  
Our Fire, our Ointment, our Sprite, and our Stone,  
In which one thing we ground our wysdomes' all,  
goeth nether out nor yn alone,  
Nether the Fire but the Water anon;  
Fyrst yt outeledyth, and after bringeth it yn,  
As Water with Water which will not lightly twin.   

And so may Water only our Water meve,  
Which meving causeth both Death and Life,  
And Water doth kindly to Water cleve  
Without repugnance, or any strife,  
Which Water to Folys is nothing rife;  
Being of the kind wythowten doubt  
Of the Sprite, called Water and leader out.   

And Water is the secret and life of every thing  
That is of substance in this world y found;  
For of the Water each thing hath begynnyng,  
As showyth in Woman when she shallbe unbound  
By water which passeth afore, if all be sound,  
called Albyen, fyrst from them running,  
With grevose throwies afore their childing.   

And truly that is the cause principal,  
Why Philosophers charged us to be patient  
Till time the Water were dried to powder all,  
With nurryshing heat continual but not violent,  
For qualities be contrarious of every element,  
Till after Black in white be made a unyon,  
And then forever congelyd without dyvysyon.   

And furthermore the preparation of this conversyon  
From thing to thing, fro one state to another,  
Is done only by kindly and discrete operation  
Of Nature, as is of sperm within the Mother:  
For sperm and heat as Sister be and Brother,  
Which be converted within themselves as Nature can  
By action, and passion, and at the last to perfect Man.   

For as the bodily part by Nature which is consummate  
Into Man, is such as the beginner was,  
Which though it thus from thing to thing was alterat,  
Not out of kind to menge with other kinds did it pass;  
And so our Mater spermatycall within one Glass,  
Within hyt self must turn from thing to thing,  
By heat most temperate only hyt noryshing.   

Another example natural I may thee tell,  
How the substance of an Egg by nature is wrought  
Into a Chyk, not pasing out of the shell,  
A plainer example cowd I not have thought,  
And there conversions be made till forth be brought  
Fro state to state the like by like yn kind,  
With nurryshing heat: only bear this yn mind.   

Another example here may you also read,  
Of Vegetable things taking consyderation;  
How every Plant groweth of his own seed,  
Thorough Here and Moisture by natural operation,  
And therefore Minerals be nurryshyd by ministration;  
Of Moisture radycall, which their begynnyng was,  
Not passiing theyer kind within one Glas.   

There we them turn fro thing to thing again,  
Into their Mother the Water when they go;  
Which principle unknowen thou labourest in vain:  
Then is all sperm, and things there be no more,  
But kind with kind in number two;  
Male and Female, Agent and patient,  
Within the matryce of the Earth most orient.   

And these be turned by heat from thing to thing  
Within one Glass, and so from state to state,  
Till time that Nature do them bring  
Into one substance of the Water regenerate,  
And so the sperm within his kind is alterate,  
abil in likeness his kind for to multiply,  
As doth in kind all other things naturally.   

In the time of this said process natural,  
While that the sperm consevyd ys growing,  
The substance is nurryshed with his own Menstrual,  
Which Water only out of the Earth did bring,  
Whose colour is Green in the fyrst showing,  
And for that time the Son hydyth his light,  
Taking his course thorough out the North by night.   

The said Menstrue is, (I say to the in council)  
The blood of our Grene Lion, and not of Vytrioll,  
Dame Venus can the truth of this the tell,  
At thy beginning to council and if thou her call:  
This secret is hyd by Philosophers great and small;  
Which blood drawn out of the said Lion,  
For lac of heat had not perfect digestion.   

But this blood our secret Menstrual,  
Wherewith our sperm is nurryshed temperately,  
When it is turned into the fecies Corporal,  
And become white perfectly and very Dry,  
Congelyd and Fyxyd into his own body;  
Then brustyn blood to sight it may well seem,  
Of this work named the milk white diadem.   

understand now that our fiery Water thus acuate,  
Is called our Menstrual water, wherein  
Our Earth is losed and naturally Calcenat  
By Congelacyon that they may never twyne:  
Yet to Congeal more water thou may not blyn  
Into three parts of the acuate water said afore,  
With the 4th part of the Earth congelyd & no more.   

Unto that substance therefore so congelat,  
The fowerth part put of water Crystallyn  
And make them then together to be Dysponsat  
By Congelacyon into a myner metallyne,  
Which like a sword new slypyd then will shine,  
After the Blackness which fyrst will show,  
The fowerth part give it them of water new.   

more Inbybycyons many must we have yet;  
Geve it the second, and after the thyrd also,  
The said proportyon keep well in thy wit;  
Then to another the fowerth time look thou go,  
The fifth time and the syxth, pass not there fro:  
But put two parts at each time of them three,  
And at the seventh time fyve parts let there be.   

When thou hast made thus seven times Inbybytion,  
again then must thou turn thy Wheel,  
And Putrefy all that Matter without addition:  
Fyrst Blackness abiding if thou wilt do well,  
Then into whiteness congeal it up each deal,  
And by Redness into the South assend,  
Then hast thou brought thy Base unto an end.   

Thus is thy Water then devydyd in parties two,  
With the fyrst party the bodies be Putryfycat,  
And to thine Inbybytions the second part must go,  
With which the Matter is afterwards Denygrat,  
And soon upon by esy Decoccyon Albyfycate:  
Then it is named by Philosophers our Sterry Stone,  
Bring that to Redness, then is the syxth Gate won.    

OF CIBATION. The seventh Gate.  

NOw of Cibation I turn my pen to write,  
Sith it must here the seventh place occupy;  
But in few words yt will be expedyte,  
Take tent thereto, and understond me wyttyly;  
Cibation is called a feeding of our Matter dry  
With Milk, and Meet, which moderately they do,  
Till it be brought the thyrd order unto.   

But give it not so much that thou hyt glut,  
Beware of the Dropsy, and also of Noyes Flood;  
By lyttyll and lyttyll therefore thou to hyt put  
Of Meet and Drink as seemeth to do hyt good,  
That watery humours not overgrow the blood:  
The Drink therefore let hyt be mesuryd so,  
That kindly appetite thou never quench therfro.   

For if it drink to much, then must it have  
A vomit, else will it be chelderik to long;  
From the Dropsy therefore thy Womb thou save,  
And fro the Flux, else will hyt be wrong,  
Which rather at it thirst for drink among:  
Then thou should give it overmuch at on's  
Which must in youth be dyattyd for the none.   

And if thou dyatt hyt (as Nature doth require)  
Moderately till hyt be grown to age,  
From Cold hyt keeping and nurryshing with moist Fire;  
Than shall it grow and wax full of courage,  
And do to thee both pleasure and advantage:  
For he shall make dark bodies hole and bright,  
Cleansing theyer Leprosenes thorough his might.   

Three times thus must thou turn about thy Wheel  
about keeping the rewle of the said Cibacyon,  
And then as soon as it the Fire doth feel,  
Like Wax yt will be ready unto Lyquacyon;  
This Chapter needeth not longer protestation:  
For I have told thee the dyatory most convenyent  
After thine Elements be made equypolent.   

And also how thou to whiteness shalt bring thy Gold,  
Most like in figure to the lenies of an hawthorn tre,  
called Magnesya afore as I have told;  
And our white Sulphur without conbustebyllyte,  
Which fro the fire away will never i'll:  
And thus the seventh Gate as thou desired▪  
In the upspring of the Son is conqueryd.    

OF SUBLIMATION. The eight Gate.  

HEre of our Sublimation a word or two,  
I have to speak, which the eight Gate is  
Folys do Sublyme, but Sublyme thou not so,  
For we Sublyme not like as they do I wis;  
To sublime truly therefore thou shall not miss:  
If thou can make thy bodies first spiritual,  
And then thy Spyryts as I have taught the corporal.   

Some do Mercury from Vitriall and Salt sublime,  
And other spryts from Scales of Yern or Steel,  
From Eggshells calcynyd and quick lime,  
And on theyer manner hyt they Sublyme right well,  
But such Sublyming accordyth never adele  
To our intent, for we Sublyme not so,  
To true Sublyming therefore now will I go.   

In Sublymacyon fyrst beware of one thing,  
That thou Sublyme not to the top of thy Vessel,  
For without violence thou shalt it not down bring  
again, but there it will abide and dwell;  
So hyt rejoysyth with refrygeration I the tell:  
Keep hyt therefore with temperate heat adown  
Full forty days, till hyt wax black abowen.   

For then the Soul beginneth for to come out,  
Fro his own vaynies; for all that subtle is,  
Will with the Spryts assend withouten doubt:  
Bear in thy mind therefore and think on this,  
How here eclypsyd been thy bodies:  
As they do Putrify Sublyming more and more,  
Into the Water till they be all up bore.   

And thus their venom when they have spowtyd out  
Into the water, than Black it doth appear,  
And become spiritual every deal without doubt,  
Sublyming esyly on our manner  
Into the water which doth him bear:  
For in the Air one Child thus must be boar  
Of the Water again as I have said before.   

But when these to Sublymacyon continual  
Be laboryd so, with heat both moist and temperate,  
That all is white and purely made spiritual;  
Than Hevyn upon Earth must be reiterate,  
Unto the Soul with the Body be reincorporate:  
That Earth become all that afore was Hevyn,  
Which will be done in Sublymacyons sevyn.   

And Sublymacyon we make for causes three,  
The fyrst cause is to make the Body Spiritual;  
The second that the Spryt may Corporall be,  
And become fix with hit and substantial:  
The Thyrd cause is that fro his filth original  
He may be cleansed, and his fatnies sulphuryose  
Be mynyshyd in him which is infectuose.   

Then when they thus together depuryd be,  
They will sublime up whiter then Snow;  
That sight will greatly comfort the;  
For than anon perfectly shalt thou know  
Thy Sprytts shall so be a down I throw:  
That this Gate to the shallbe unlockyd,  
Out of this Gate many one be shut and mockyd.    

OF FERMENTATION. The ninth Gate.  

True Fermentacyon few Workers do understond,  
That secret therefore I will expound to the,  
I travelyd truly thorough many a Lond:  
Or ever I might found any that cold tell hyt me;  
Yet as God would, (evermore blessed he be,)  
At the last I come to knowledge thereof parfyt,  
Take heed therefore, thereof what I do write.   

Fermenting in dyvers manners is done,  
By which our Medcyns must be perpetuate,  
Into a clear Water, some lesyth Son and Moon;  
And with their Medcyns makeeth them to be Congelate;  
Which in the Fire what time they be examynate,  
May not abide nor alter with Compliment,  
For such Ferments is not to our intent.   

But yet more kindly some other men done  
Fermenting theyer Medcynes in this wise,  
In Mercury dyssolving both Son and Moon,  
Up with the Spryts till time will arise,  
Sublyming them together twice or thrice:  
Then Fermentacyon thereof they make,  
That is a way, but yet we hyt forsake.   

Some other there be which hath more hap  
To touch the troth in part of Fermenting;  
They Amalgam their bodies with Mercury like pap;  
Then theruppon there Medcyns relenting,  
These of our Secrets have some henting:  
But not the truth with perfect Compliment,  
Because they neither Putrefy nor alter their Ferment.   

That point therefore I will disclose to thee,  
Look how thou dydyst with thy unparfyt Body,  
And do so with thy perfect bodies in every degree;  
That is to say fyrst thou them putrify  
Her prymary qualities destroying utterly:  
For this is wholey to our intent,  
That fyrst thou alter before thou Ferment.   

To thy Compound make Ferment the fowerth part,  
Which Ferments be only of Son and Moon;  
If thou therefore be Master of this Art,  
Thy Fermentation at this be done,  
Fyx Water and Earth together soon:  
And when the Medicine as wax doth flow,  
Than upon Malgams' look thou hyt throw.   

And when all that together is myxyd  
Above thy Glass well closed make thy fire,  
And so contenew hyt till all be fyxid,  
And well Fermented to desire;  
Than make Projeccyon after thy pleasure:  
For that is Medicine than each deal perfect,  
Thus must you Ferment both Red and white.   

For like as flower of Wheat made into Past,  
Requireth Ferment which Leven we call  
Of Bred that it may have the kindly taste,  
And become Food to Man and Woman most cordial;  
Right so thy Medicine Ferment thou shall,  
That it may taste with the Ferment pure,  
And all assays evermore endure.   

And understond that there be Ferments three,  
Two be of bodies in nature clean,  
Which must be altryd as I have told thee;  
The thyrd most secret of which I mean,  
Is the fyrst Earth to his own Water green:  
And therefore when the Lion doth thirst,  
Make him drink till his Belly burst.   

Of this a Question if I should meve,  
And ask of Workers what is this thing,  
Anon thereby I should them preve;  
If they had knowledge of our Fermenting,  
For many man speaketh with wondreng:  
Of Robin hood, and of his Bow,  
Which never shot therein I trow.   

But Fermentation true as I the tell  
Is of the Soul with the bodies incorporacyon,  
Restoring to hyt the kindly smell;  
With taste and colour by natural conspysacyon  
Of things dysseveryd, a due redyntegracyon:  
Whereby the Body of the Sprite taketh impression,  
That either other may help to have ingression.   

For like as the bodies in their compaccyon corporal  
May not show out their qualities effectually  
until the time that they become spiritual:  
No more may Spryts abide with the bodies steadfastly,  
But they with them be fyrst confyxat proportionably:  
For then the Body teacheth the Spryt to suffer Fire,  
And the Spryt the Body to endure to thy desire.   

Therefore thy Gold with Gold thou must Ferment,  
With his own Water thine Earth cleansed I mean  
Not else to say but Element with Element;  
The Spryts of Life only going between,  
For like as an Adamand as thou hast seen:  
Yern to him draw, so doth our Earth by kind  
Draw down to him his Soul borne up with Wind.   

With mind therefore thy Soul lead out and in,  
Meng Gold with Gold, that is to say  
Make Elements with Elements together ryn;  
To time all Fire they suffer may,  
For Earth is Ferment wythouten nay  
To Water, and Water the Earth unto;  
Our Fermentation in this wise must be do.   

Earth is Gold, so is the Soul also,  
Not Comyn but Owers thus Elementate,  
And yet the Son thereto must go,  
That by our Wheel it may be alterate,  
For so to Ferment it must be preparat:  
That hyt profoundly may joynyd be  
With other natures as I said to thee.   

And whatsoever I have here said of Gold,  
The same of Sylver I will thou understond,  
That thou them putrify and alter as I have told;  
Ere thou thy Medicine to Ferment take in hon,  
Forsowth I could never found him within england:  
which on this wise to Ferment could me teach  
Without error, by practice or by speech.   

Now of this Chapter me nedyth to treat no more,  
Sith I intent prolixity to eschew;  
Remember well my words therefore,  
Which thou shalt preve by practices true,  
And Son and Moon look thou renew:  
That they may hold of the fifth nature,  
Then shall their Tynctures ever endure.   

And yet a way there is most excellent,  
Belonging unto another working,  
A Water we make most redolent:  
All bodies to Oil wherewith we bring,  
With which our Medicine we make floing:  
A Quyntessens this Water we call  
In man, which healeth Dysesys all.   

But with thy Base after my Doctrine preperat,  
Which is our Calx, this must be done;  
For when our bodies be so Calcenat,  
That Water will to Oil dyssolve them soon;  
Make therefore Oil of Son and Moon  
Which is Ferment most fragrant for to smell,  
And so the 9th Gate is Conquered of this Castle.    

OF EXALTATION. The tenth Gate.  

PRocede we now to the Chapter of Exaltation,  
Of which truly thou must have knowledge pure,  
Full lyttyll it is different from Sublymacyon,  
If thou conceve him right I thee ensure:  
Herto accordeth the holy scripture:  
christ sing thus, If I exalted be,  
Then shall I draw all things unto me.   

Ower Medycyn if we Exalt right so,  
hit shall thereby be Nobylyzate,  
That must be done in manners two;  
From time the parts be dysponsate,  
Which must be Crusyfyed and examynat:  
And then contumulate both Man and Wife,  
And after revyvyd by the Spyryts of Life.   

Than up to Hevyn they must Exaltyd be,  
There to be in Body and Sowle gloryfycate;  
For thou must bring them to such subtilty,  
That they assend together to be intronyzate,  
In Clouds of clearness, to Angels consociate:  
Then shall they draw as thou shalt see  
All other bodies to their own dignity.   

If thou therefore thy bodies will Exaltat,  
Fyrst with the Spryts of Life thou them augment,  
Till time thy Earth be well subtylyate,  
By natural rectyfying of each Element;  
Him up exalting into the Firmament:  
Than much more presyose shall they be than Gold,  
Because they of the Quyntessence do hold.   

For when the Cold hath overcum the heat,  
Then into Water the Air shall turned be;  
And so two contraries together shall meet,  
Till either with other right well agree,  
So into Air thy Water as I tell the;  
When heat of Cold hath got domination,  
shallbe convertyd by craft of Cyrculacyon.   

And of the Fire than Ayer have thou shall,  
By losing Putrefying and Sublyming;  
And Fire thou hast of the Earth material:  
Thine Elements by craft thus dyssevering,  
Most specially the Earth well Calcening:  
And when they be each on made pure,  
Then do they hold all of the fifth nature.   

On this wise therefore make them to be Cyrcular,  
Each unto other exalting by and by,  
And in one Glass do all this surely sygylate,  
Not with thy honds, but as I teach the naturally,  
Fire into Water then turn fyrst hardly;  
For Fire is in Air who is in Water exystent,  
And this Conversyon accordeth to our intent.   

Than furthermore turn on thy Wheel,  
That into Earth thy Air convertyd be,  
Which will be done also right well:  
For Air is in Water being in the Earth trust me,  
Then Water into Fire contraryose in their quality:  
Sun turn thou may, for Water in Earth is,  
Which is in Fire conversyon, true is this.   

Thy Wheel is now nigh turned about,  
Into Air turn Earth, which is the proper nest  
Of other Elements there is no doubt,  
For Earth in Fire is, which in Air taketh rest,  
This Cyrculacyon thou begin must in the West:  
Then forth into the South till they exaltyd be,  
Procede duly as in the figure I have towght the.   

In which process thou may clearly see,  
From an extreme how to another thou may not go.  
But by a mean, sith they in quality contraryose be;  
And reason will forsooth that hyt be so,  
As heat into cold with other contraryose more:  
Without their menies as moist to heat and cold,  
Examples sufficient afore this have I told.   

Thus have I tawght the how for to make,  
Of all thy Elements a perfect Cyrculacyon,  
And at thy figure example for to take,  
How thou shalt make this foresaid exaltation,  
And of thy Medicine in the Elements true graduacyon:  
Till hyt be brought to a quynaryte temperate,  
And then thou hast conqueryd the Tenth Gate.    

OF MULTIPLICATION. The eleventh Gate.  

multiplication now to declare I proceed,  
Which is by Philosophers in this wise dyfynyd,  
augmentation it is of that Elixir indeed,  
In goodness, in quantity, both for Whit and Reed,  
multiplication is therefore as they have said:  
That thing that doth Augment the Medcyns in each degree,  
In Color, in Odour, in Virtue, and also in quantity.   

And why thou may thy Medicine multeply,  
infinitely the cause forsooth is this.  
For it is Fire which tyned will never die:  
Dwelling with the as Fire doth in houses,  
Of which one spark may make more Fires I wis;  
As musk in Pygments, and other spycies more,  
In virtue multiplieth and our Medicine right so.   

So he is rich the which Fire hath les or more,  
Because he may so greatly Multeply;  
And right so rich is he which any part hath in store  
Of our Elixirs which be augmentable infinitely:  
One way if thou dyssolve our Powders dry,  
And oft times of them make Congelacyon,  
Of hyt in goodness thou makyst then augmentation.   

The second way both in goodness and in quantity,  
hit multiplieth by Iterat Fermentation,  
As in that Chapter I showyd plainly unto the,  
By dyvers manners of natural operation,  
And also in the Chapter of our Cybacyon:  
Where thou may know how thou shalt Multeply  
Thy Medycyn with Mercury infinitely.   

But and thou both will Lose and also Ferment,  
Both more in quantity and better will hyt be;  
And in such wise thou may that so augment,  
That in thy Glass it will grow like a Tre,  
The Tre of Hermes named, seemly to see:  
Of which one pepin a thousand will multiply,  
If thou can make thy Projeccyon wyttyly.   

And like as Saffron when it is pulveryzate,  
By lyttyll and lyttyll if hyt in Liquor be  
Temperyd, and then with mickle more Liquor dilate;  
Tyngyth much more of Liquor in quantity,  
Than being hole in his own gross nature: so shall thou see  
That our Elixirs the more they be made thine,  
The farther in Tyncture soothfastly will run.   

Keep in thy Fire therefore both evyn and morrow,  
From house to house that thou need not to run  
Among thy Neighbours, thy Fire to sech or borrow,  
The more thou kepyst the more good shall thou win,  
Multyplying eye more and morethy Glass wy thin:  
By feeding with Mercury to thy lyvies end,  
So shall thou have more than thou nedyst to spend.   

This mater is plain, I will no more  
Write now thereof, at Reason the guide;  
Be never the bolder to Sin therefore,  
But serve thy God the better at each tide;  
And whylls that thou shall in this life abide,  
Bear this in mind, forget not I the pray,  
As thou shalt apere before thy God at domys day.   

His own great Gifts therefore and his Treasure,  
dispose thou virtuously, helping the poor at need,  
That in this World to the thou may procure  
Mercy and Grace with Heavenly bliss to meed,  
And pray devoutly to God that he the lead  
In at this eleventh Gate as he can best,  
Sun after then thou shalt end thy conquest.    

OF PROJECTION. The twelfth Gate.  

IN Projeccyon hyt shallbe proved if our practice be profitable  
Of which it behovyth me the secrets here to meve;  
Therefore if thy Tyncture be sure and not vaiyable,  
By a lyttyll of thy Medicine thus shall thou preve  
With Mettle or with Mercury as Pyche it will cleve:  
And Tynct in Projeccyon all Fires to abide,  
And soon it will enter and spread him full wide.   

But many for Ignorans doth mar that they made,  
When on Metals unclensyd Projeccyon they make,  
For be cause of corruption their Tynctures must vade;  
Which they would not away fyrst from the bodies take,  
Which after Projeccyon be bryttyl, blow, and black:  
That thy Tyncture therefore may evermore last,  
Upon Ferment thy Medicine look fyrst that thou cast.   

Then brottyl will thy Ferment as any glass be,  
Upon bodies cleansed and made very pure,  
Cast thy brottyll substance and soon shall thou see,  
That they shallbe curyosely coleryd with Tyncture,  
Which at all assays for ever shall endure:  
But at the Psalmies of the Sawter example thou take  
Profitable Projeccyon perfectly to make.   

On Fundamenta cast fyrst this Psalm Nunc Dimittis,  
Upon Verba mea then cast Fundamenta blyve;  
Than Verba mea upon Diligam, conseve me with thy wits;  
And Diligam on Attend if thou list to thryve:  
Thus make thou Projeccyons three four or fyve,  
Till the Tyncture of thy Medicine begin to decrese,  
And then it is time of Projeccyon to cese.   

By this misty talking I mean nothing else,  
But that thou must cast fyrst the less on the more,  
Incresing ever the Number as wise men the tells,  
And keep thou this Secret to thyself in store,  
Be covetuose of cunning it is no burden sore:  
For who that joineth not the Elixirs with bodies made clean,  
He wot not what sickerly Projeccyon doth mean.   

Ten if thou multiply fyrst into ten,  
One hundreth, that number will make sickerly;  
If one hundredth into an hundreth be multiplied then,  
Ten thousand is that number count hyt wyttyly,  
Then into as much more ten thousand multyply:  
That is a thousand thousand, which multiplieth I wis,  
Into as much more as a hundred millions is.   

That hundred millions being multiplied lykewys,  
Into ten thousand millions, that is for to say,  
makeeth so great a number I wot not what it is,  
Thy number in Projeccyon thus multiply always:  
Now Child of thy courtesy for me thou pray;  
Sith that I have told the our secrets all and some,  
To which I beseech God by Grace thou may come.   

Now thou hast conqueryd the twelve Gates,  
And all the Castle thou holdyst at will,  
Keep thy Secrets in store unto thy self;  
And the comaundements of God look thou fulful:  
In fire conteinue thy glass still,  
And Multeply thy Medcyns ay more and more,  
For wise men done say store is no sore.   
The end of the Twelve Gates.   

THE RECAPITULATION.  

FOr to bring this Tretys' to a final end,  
And briefly here for to conclude these Secrets all,  
diligently look thou, and to thy figure attend:  
Which doth in hyt contain these secrets great & small,  
And if thou conceve both Theorycall and Practycall:  
By Figures, and by Colors, and by scripture plain,  
Which wittily consevyd thou mayst not work in vain.   

Consider fyrst the latitude of thy precious Stone,  
Beginning in the fyrst side noted in the West,  
Where the Red Man and the white Woman be made one,  
Spowsyd with the Spryts of life to live in love and rest,  
Earth and Water equaly proportyond that is best;  
And one of the Earth is good and of the Spryts three,  
Which twelve to four also of the Earth may be.   

Three of the Wife and one of the Man then must thou take,  
And the less of the Spryts there be in this dysponsation,  
The rather thy Calcynatyon for certain shall thou make,  
Then forth into the North proceed by obscuratyon;  
Of the Red Man and his white Wife called Eclypsation:  
Losing them and altering betyxt Winter and Vere,  
Into Water turning Earth dark and nothing clear.   

Fro thence by colours many one into the Est ascends,  
There shall the Moon be full appearing by day light;  
Then is she passed her Purgatory and course at an end;  
There is the upry sing of the Son appearing whit and bright,  
There is Summer after Vere, and day after night:  
Than Earth and Water which were so black be turned into Air;  
Than clouds of darkness be overblowyn & all appeareth fair.   

And like as the West beginning was of the Practice,  
And the North the perfect mean of profound Alteratyon,  
So the Est after them the begynnyng of speculation is;  
But of this course up in the South the Son makeeth Consummation  
There be thy Elements into Fire turned by Cyrculacyon:  
Then to win to thy desire thou needst not be in dowte,  
For the Wheel of our Philosophy thou hast turned about.   

But yet again turn abowte two tymys thy Wheel,  
In which be comprehended all the Secrets of our Philosophy,  
In Chapters 12 made plain to the if thou conseve them well;  
And all the Secrets by and by of our lower Astonomye,  
How thou Calcin thy bodies, perfect, dissolve, divide & putrefy:  
With perfect knowledge of all the polies which in our Hevyn been  
Shining with colours inexplycable never were gayer seen.   

And this one Secret conclusyonal know thou wythouten fail,  
Our Red Man teyneth not till he teynyd be;  
Therefore if thou list thyself by thy craft to avail,  
The altitude of thy bodies hyde & show out their profundyte,  
In every of thy Materyalls dystroying the fyrst quality:  
And secundary qualities more gloryose repair in them anon  
And in one Glass with one governance 4 Natures turn into one.   

Pale, and Black, with false Citryne, unparfyt white & Red,  
Pekoks feathers in colour gay, the rainbow which shall overgo  
The Spottyd Panther with the Lion green, the Crowies bill blow as lead;  
These shall appear before the perfect white, & many other more  
Colors, and after the perfect Whit, Grey, and false Citrine also:  
And after all this shall appear the blood Red invaryable,  
Then hast thou a Medicine of the thyrd order of his own kind Multyplycable.   

Thou must divide thy Elixir white into parties two,  
After thou rubify and into Glassys let him be done,  
If thou wilt have the Elixirs both for Son and Moon do so;  
With Mercury then him Multeply unto great quantity soon:  
If thou at the begynnyng had not as much as would into aspone:  
Yet moght thou them so Multeply both the white & Red,  
That if thou levyd a thousand year they should the stoned in stead.   

Have thou recourse to thy Wheel I council the unto,  
And study till thou understond each Chapter by and by,  
Medyll with no false Fantesys, Multipliers, let them go,  
Which will the flatter & falsely say they are cunning in philosophy,  
Do as I bid the and then dyssolve these foresaid Baces wittily;  
And turn him into perfect Oylys with our true water ardent,  
By Cyrculation that must be done according to our intent.   

These Oylies will fix crude Mercury and convert bodies all,  
Into parfyt Sol and Lune when thou shalt make Projeecyon,  
That Oylysh substance pure and fix Raymond Lul did call  
His Basylyske, of which he made never so plain deteccyon,  
Pray for me to God that I may be of his election:  
And that he will for one of his on Domys Day me keen,  
And grant me in his bliss to reign for ever with him, Amen.   
Gloria tibi Domine.   

An Admonition, wherein the Author declareth his Erroneous experiments.  

AFter all this I will thou understand,  
For thy safeguard what I have done,  
Many Experyments I have had in hon;  
As I found written for Son and Moon,  
Which I will tell the rehearsing soon:  
Beginning with Vermylion which provyd nought,  
And Mercury sublymyd which I dear bought.   

I made solutions full many a one,  
Of Spyrytts, Ferments, Salts, Yearn and Steel;  
Wening so to make the Philosophers Stone:  
But finally I lost each deal,  
After my books yet wrought I well;  
Which evermore untrew I provyd,  
That made me oft full sore agrevyd.   

Waters corrosyve and waters Ardent,  
With which I wrought in divers wise,  
Many one I made but all was shent;  
Eggs shells I calcenyd twice or thrice,  
Oylys from Calcys I made upryse;  
And every Element from other I did twyne,  
But profit found I right none therein.   

Also I wrought in Sulphur and in Vitriall,  
Which follies do call the Grene Lion,  
In Arsenike, in Orpement, fowl mot them fall;  
In debili principio was mine Incepcyon:  
Therefore was fraud in fine the Conclusion;  
And I blew my thrift at the Coal,  
My Clothies were bawdy, my Stomach was never hole.   

Sal Armonyake and Sandever,  
Sal Alkaly, sal Alembroke, sal Attinckarr,  
Sal Tarter, sal Comyn, sal Geme most clear;  
Sal Peter, sal Sode, of these beware;  
From the odor of Quycksylver keep the fare:  
Medyll not with Mercury precipitate,  
Nether with imparfyt bodies rubyfycate.   

I provyd Uryns, Eggs, Here, and Blood,  
The Scalys of Yern which Smethies do of smite,  
Aes Ust, and Crokefer which did me never good:  
The soul of Saturn and also Marchasyte,  
Lythage and Antemony not worth a mite:  
Of which gey Tyntures I made to show,  
Both Red and white which were untrew.   

Oil of Lune and water with labour great,  
I made Calcyning it with salt precipytate,  
And by hyt self with violent hett  
Grinding with Vynegar till I was fatigate:  
And also with a quantity of spices acuate;  
Upon a Marble which stood me oft in cost,  
And Oils with Corrosyves I made; but all was lost.   

Many Amalgame did I make,  
Wening to fix these to great avail,  
And thereto Sulphur did I take;  
Tarter Eggs whyts, and the Oil of the Snail,  
But ever of my purpose did I fail:  
For what for the more and what for the less,  
Evermore somethyng wanting there was.   

Wine, Milk, Oils, and Runnett,  
The Slyme of Sterrs that falleth to the ground,  
Celydony and Secundynes with many more yet,  
In these I practysyd as in my books I found,  
I won right nought, but lost many a pound;  
Of Mercury and Metals I made Crystal stones,  
Wening that hyt had been a work for the nonies.   

Thus I rostyd and boylyd as one of Gebers Cooks,  
And oft times my winning in the Asks I sought;  
For I was dyscevyd with many false Books  
Whereby untrue thus truly I wrought:  
But all such Experyments avaylyd me nought;  
But brought me in danger and in cumbrance,  
By loss of my goods and other gravaunce.   

For the love of our Lady such lewdness eschew,  
Medyll with no falsehood which never prevyd well;  
Assay when thou wilt and thou shalt found me true;  
Wynn shalt thou nought but lose every deal,  
Pence in thy Pauwkner few shalt thou feel:  
In smokes and smells thou shalt have myckle woe,  
That unnethe for sickness on Earth shalt thou go.   

I never saw true work truly but one,  
Of which in this treatise the truth I have told.  
Stody only therefore to make our Stone:  
For thereby may thou win both Sylver and Gold,  
Upon my writing therefore to ground the be bold:  
So shalt thou lose nought if God be thy guide,  
Trust to my Doctrine and thereby abide.   

Remember how Man is most noble Creature,  
In erths' composition that ever God wrought,  
In whom are the four Elements proportyonyd by nature:  
A natural Mercuryalyte which cost right nought,  
Out of his myner by Art it must be brought;  
For our Metals be nought else but miners too,  
Of our Soon and our Moon, wise Reymond said so.   

The clearness of the Moon and of the Soon, bright,  
Into these two Miners desendyth secretly,  
Howbeyt the cleernes be hyd from thy sight:  
By craft thou shalt make ytt to appear openly,  
This hyd Stone, this one thing therefore putrify:  
Wash him with his own broth till white he becoom,  
Then Ferment him wittily, now here is all and soom.   

Now to God almighty I thee Recommend,  
Which grant the by Grace to know this one thing,  
For now is this Treaties brought to an end:  
And God of his Mercy to his bliss us bring,  
Sanctus, Sanctus, Sanctus, where Angels do sing:  
Praising without ceasing his gloriose majesty,  
Which he in his Kingdom grant us for to see.     

AN. DOM. 1471.  

Explicit Alchimiae Tractatus Philosophiae,  
Cujus Rypla George, Canonicus, Auctor erat;  
Mille, quadringentis septuaginta unoque  
Annis qui scriptus compositusque fuit.  
Auctori lector praebe praece, quaeso juvamen,  
Illi purgamen leve post vitam ut sit Amen.   

Englished.  
Thus here the Tract of Alchemy doth end,  
Which (Tract) was by George Ripley Cannon penned;  
It was Composed, Writ, and Signed his own,  
In Anno twice seven hundred seav'nty one:  
Reader! Assist him, make it thy desire,  
That after Life he may have gentle Fire.   
Amen.   

LIBER PATRIS SAPIENTIAE.  

Thou that in this Book beginneth to read,  
Keep well this Council the better schalt thou speed:  
Be thou in a place secret by thyself alone,  
That no man see or here what thou schalt say or done.   

Yet ere thou begin to read much, take thou good heed,  
With whom thou keepest company I council thee indeed;  
Trust not thy friend too much, wheresoever thou go,  
For he that thou trustest best sometime may be thy Foe.   

And take heed to the words of the Fader of wisdom,  
How he teacheth his Son how he schould done;  
To keep his presepts of bodily governance  
And with his Coning he will the greatly advance.   

And if thou wilt not to his wordies take heed,  
Thou schalt stand here oft in great fear and dread.  
For he that hath a fore wit he needs not do amiss,  
And he that doth Folly the Folly schalbe his.   

Now my dear Son be thou not a know  
To Lerned nor to Lewd, to High nor to Low:  
Neither too Young nor Old, Rich nor Poor,  
Unto them thou tech nothing my Lore.   

Also to scuche men that hold themselves wise,  
And so forth to the fools that glide on the Ice:  
They ween in great Books schould be the Art  
O● the Science of Alchemy, but they be not worth a fart.   

therefore my son to thee this Science I may well teach,  
And if thou wilt upon thy enemy be wreach;  
Or to purchase or build any good thing,  
It schalbe to thy great furthering.   

This worthy science of Alchemy if thou wilt it leer,  
A little money out of thy purse thou must forbear;  
To buy therewith Flos Florum it is most worthiest,  
And to build well her Cabyn and her Nest.   

And if thou put out money for any other thing,  
It is to thy loss; and to thy great hindering:  
Except it be for thy works natural Food,  
Which is had out of Stone, Air and Wood   

And if thou have all things within the growing,  
Then thou needest not to buy any manner of thing,  
That schould be to this Science belonging,  
But beware of thyself for fear of hanging.   

For than thou and this science were for ever lost,  
If thou make thereof any manner of boast,  
To any Man or Woman, Old or Young,  
Beware of thyself for fear of discovering.   

For if thou make any man privy  
Of thy Council, Rich or Needy,  
Thou must so beware Sleeping or Waking,  
For once imagining of Money making.   

For if God sends thee grace and understanding,  
With this science thou mayst have good lyving:  
But beware of speech of Women liberal,  
And of the voice and sight of Children general.   

Sonn in thine own house thou mayst well get  
A good Morsel of meat thy mouth to sweet,  
Both Pheasant, Partridge, Plover and Leveret,  
Though thou cry it not out in the common Market.   

Therefore keep close of thy Tongue and of thy Hand,  
From the Officers and Governors of the Land;  
And from other men that they of thy Craft nothing know,  
For in witness thereof they will thee hang and draw.   

And thereof the People will the at Sessions indight,  
And great Treason against the they will write;  
without that the King's grace be to thee more,  
Thou schalt for ever in this world be forlese.   

Alsoe without thou be sure of another thing,  
To purchase the Licence of thy King:  
For all manner of doubts thee schall betid,  
The better thou mayst Work, and both go and ride.   

Also another thing I schall thee lere,  
The poor People take thou nothing dear,  
But ever serve thy God always at the begynnyng,  
And among the poor People the better schalbe thy living.   

Now my Child to my precepts look thou take heed;  
Whatsoever fall after the better schall thou speed.  
Better it is to have a thing, then for it to wish,  
For when thou feelst a Sore 'tis hard for thee to get a Leech.   

Now my dear Son to the I will declare,  
More of this Work which schalbe thy welfaire;  
If thou canst consider all my sayings,  
For therewith thou mayest find a full precious thing.   

And Son though this Writing be made in Rhyme,  
Yet take thou thereat no great disdain.  
Till thou hast proved my words in deed and in thought,  
I watt it well it schalbe set at nought.   

therefore of all Bodies and Spirits more or less,  
Mercury is called Flos Florum and worthiest princess:  
For her Birth and marvellous dealing,  
Sche is most worthiest to have been King.   

For sche ys Earth and Water most heviest,  
And sche will conjoin with Fire and Aire most lightest;  
And so forth with her love sche will run and flee,  
For sche delighteth no other game or glee.   

Some say that of Sulphur and Mercury all Bodies mineral are made,  
Engendered in the Earth with divers Colours clad:  
By the virtue of Decoction before Preparation,  
To the likeness of every body Mineral in their fashion.   

I will first begin with Saturn after other men's sayings,  
How he is engendered in the Earth with unclean Mercury flying:  
And of Mercury he is most heviest with black Sulphury Earth mixed,  
Save he is soft of fusion, and his Sulphur nothing fixed.   

jupiter is a white Body made of pure Mercury outward,  
And of clear Sulphur somewhat Erthly and white inward;  
He is in kind softest and well in his fixation,  
For he is almost fixed, but he lacketh Decoction.   

Mars is a white Body most of unclean ☿ in the Earth y'made,  
And he is hardest of fusion with Sulphur Erthly clad;  
To blackness and redness he will soon consume,  
By heat or by corrosive when the Spirit beginneth to fume.   

Sol is the purest, somewhat red, & is made of clean ☿ & Sulphur fixed,  
Engendered with clear red Sulphur, in the Earth well mixed,  
And therefore he is without default and lacketh no degree;  
For he is almost hardest of Fusion and heviest in ponderossity.   

Venus is a Body more red of pure ☿ made in his substance,  
Most of red Sulphur and green and therein is great variance:  
In the Earth engendered with Corrosive and bitter substance,  
Well fixed and hard of fusion, rude in governance.   

Mercury is a Body if he be with a Substance moved,  
Mixing one kind with his kind, so schall he be loved;  
One Spirit received with another, the which of them be main,  
Is cause of ingeneration of every body Mettalyne.   

Luna is a pure white Body of clean Mercury & Sulphur white engendered  
And sche is a little hard of fusion & almost well fixed,  
And sche is next cleanest in Tincture of whiteness,  
Of Ponderosity light, of jupiter bearing his whiteness.   

And so after the Colour of that Earth is Sulphuri and receptuall,  
Some men do say is engendered every Mettle;  
But my Son the perfect work of this alteration,  
I schall inform the true way of another fashion.   

Now have I declared the working of the Body's Mineral,  
Whereof they be engendered after other men's sayings over all;  
And as in place of the Earth one Body was fully wrought,  
So must the artificial Medicine, be or else it is nought.   

Now will I declare the worthiness of Mercury in special,  
How sche is the notablest Spirit that is mineral,  
Most marvellous in working and in degree,  
Sche is called the Matter principallest of the three▪   

Also sche ys very subtle in many things artificial,  
Sche will both give and take Tincture most special,  
To him or of him that sche loveth most best,  
In special when sche is warmed in her Nest.   

My Son Mercury is called the mightiest Flos florum,  
And most royal, and richest of all Singulorum;  
Sche is very Patron and Princes most royal,  
And sche is very Mother of every Mettle.   

Sche is Vegetable, Animalle and Mineral,  
Sche is Four in kind, and One in general:  
Sche is Earth, Aire, Water and Fire,  
Among all other sche hath no Peer.   

Sche killeth and slayeth, and also doth calcine,  
Sche dyeth, and also doth sche live again;  
Sche giveth life and also ingression,  
For jointly sche is three in one.   

Sche is a very friendly mixar,  
The progeneration of a great Elixir:  
Sche is both Body Soul and Spirit,  
In Colour very red, black and white.   

Many be the wooers that hang on her tail,  
But sche will not with them I'deale;  
They would her wed against her will,  
With foemen that liken her full ill.   

Sche will deal with no manner of wight,  
But with her Husband as it is great right:  
With him sche will bear much fruit,  
For he is by nature of herself same suit.   

My Son of hem Fools have much despite,  
And therein such Fools lose their light:  
For sometimes he is dark, and sometimes bright,  
For he is like no other wight.   

For if they have their kind engendering,  
Their natural food and good keeping,  
They schall increase fruit by dene,  
Very red and white, King and Queen.   

My Son in this science I do deny,  
All things that be discording truly,  
All manner of Salts I do defy,  
And all manner of Sulphurs in waters of Corrosie.   

Also Alloome, Vitriall, Auripigmentum and Hair,  
Gold, Silver, Alkaly and Sandiver;  
Honey, Wax, and Oils or Calx else,  
Gums, Galls, and also Egg shells.   

Also I defy Antimony, Berrall, and Crystal,  
Rosin, Pitch, also Amber, Jet and Coral;  
Herbs, Dated Stones, Marble, or Tinglas,  
If there come any of all these it is the worse.   

Also Berrills, Gotts Horn's, and Alum plome,  
Good with them will none be done;  
All things that discordeth from Mettle,  
It is contrary to this work in general.   

My Son many fools to me have sought,  
But they and I accord right nought;  
I leave them there as I them find,  
And as Fools I make them blind.   

For which Mercury they have erred full sore  
And then when they had they could do no more,  
therefore in Philosophers sche bear'th the floower,  
For sche ys King, Prince, and Emperor.   

Yet my dear Son be thou not a known  
To Learned, nor to Lewd, to High, nor to Low;  
That this work standeth by Mercury and in her fire,  
Her own special Love both life and dear.   

For he is her Son, sche is his Fright,  
In whom sche worketh all her might:  
He is her Son, sche is his Mother,  
Sche loveth him peramore and no other.   

In Sol, and Lune, in her meeting is all love,  
For of Mercury only is all her behoof,  
And with them sche worketh all her might,  
But they may never increase on fright.   

therefore it is possible to cast a Projection pure,  
Upon a Million to make a perfect Body of tincture:  
With Medicine of Spirits well joined and fixed,  
It schall not be perceived where it is well mixed.   

And therefore if there come Silver or Gold in at thy Gate,  
The which men use in Aoyne or in common Plate;  
I swear by God that all this world hath wrought,  
All thy labour and work schall turn to nought.   

For with what Mettle soever that Mercury be joined,  
Because of her Coldness and Moistness sche is acloyd:  
Put them never so close together sche will fume anon,  
And when they come into the fire sche will soon be gone.   

Therefore Mercury hath a Lover that passeth them  
A thousandfold, who so will him ken  
And he is her Lover and her Leman sweet,  
And so his Council sche will keep.   

Both in his Chamber and also in his Bed,  
Also alive and when they been dead;  
Seek ye forth fools as ye have sought,  
For in all other things find ye right nought.   

Now my dear Son to thee I will indight,  
The truth in word and deed I will write:  
How that a precious Stone shallbe made,  
Thee to rejoice and make thee full glad.   

As I said in the 32. Chapter unto my Conclusion,  
How I schould inform the truth after another fashion,  
And to perform this science both in word and deed,  
In making of our Medicine God must us speed.   

The which is called the great Elixir,  
And is verily made with a strong mixar;  
The which is a Stone very Mineral,  
And thou mayst him wellgett ever all.   

My Son thou schalt take to Mercury no other thing,  
But Earth that's heavy and hard and stiff standing:  
The which in himself is dark bright dry and cold,  
To join them together thou mayst be full bold.   

One of them to 10 parts of that Water running most heaviest  
And they schalbe both one, and to thy work most mightiest:  
Then hast thou Man and Woman together brought,  
The which is done by great love in a thought.   

The which two be both Spirits, & one Body most heaviest,  
When they be in your Chamber and bed joined in the Element lightest,  
The which is more bigger, and bigger hit and dry,  
And therein they will both kiss together & neither weep nor cry.   

For when Earth and Water is well mixed,  
By the virtue of the lightest Element well hardened and fixed:  
For before that time they be Water running both,  
And then schall turn to fix body be they never so loath.   

For in their bed they schall make a perpetual Conjunction,  
After the feeding of the light Element and of their proportion;  
So schould they be decoct, having the parfeit fixastion,  
In the likeness of a body in fusion having his fashion.   

But at the first in their Bed they may endure no great heat,  
So as they may well labour in their Bed for sweat:  
Att the first if there be in their Chamber overmuch red Colour,  
Hastily going thereto will cause great Dolour.   

For in their first Nest they schould be both water running,  
And because of heat they schould be ever drying.  
And so therein hecome a subtle dry Substance,  
The which work schall thee greatly advance.   

therefore their Nest must be made of a strong kind,  
Of the most hardest and clearest Body, that they not out wind;  
For if it so be that their Chamber or Nest begin to break,  
Anon out thereof they will begin to Creak.   

And then is all thy work and thy great labour lost,  
Then thou mayst begin again upon a new cost,  
And so thou mayst not be negligent and hasty, but of the bed be sure,  
Without it be hard stuff and clear it will not endure.   

And if thou will at the first hand give sudden heat,  
It will unto thy Work be nothing meet;  
And if thou let him have any sudden great Cold,  
All this schall break thy work, than art thou to bold.   

Let their Nest be somewhat large with a broad roof,  
And therein they schall abide if it be strong and close above;  
And in proportion put thereto nothing more nor less,  
But as is said before if thou do it is the worse.   

Also from the bed's head there must rise a high Spout,  
And another almost down to the bottom that the Spirit go not out;  
For thou must save the flyers that swim into the upper place,  
For they may hereafter engender a body as well as the other in space.   

Also be sure that thou put in their Bed no other thing,  
Then thereof thou schalt have no great winning,  
If thou do this it schall be to thee for the best  
To keep them close from flying and warm in their Nest.   

First with soft fire her Nest must be warmed,  
With a little bigger Fire with overmuch they schalbe harmed,  
Under thy Chamber flower measure thy Fire with time,  
Then cometh the reward, Gold and Silver fine.   

After the quantity space and time must be had,  
For to deal together they be in their dealing glad.  
And how long space and time I cannot well say,  
That they in their Chamber and Nest willbe in sport and play.   

Behold the uppermost of their Nest what there cometh out,  
The sweting of their bodies labouring round about,  
And when they have played and sweat and laboured so sore,  
They willbe still, and neither labour nor sweat any more.   

Then let them cool easily, and draw their breath,  
And then there schalbe some above and some beneath:  
There thou schalt see a Stone as it were grey pouther,  
Which schalbe to the a right great wonder.   

Then take them out of their Chamber and Bed anon,  
And lay them upon a Marble stone and break them thereon:  
And look what thou hast in of Colour and Ponderosity,  
Put to him as much of Flos florum greatest in dignity.   

That is the same Spirit that thou hadst before,  
And so meddle them together and leer them the same lore;  
Altogeder in another Bed and in their Chamber they must be,  
For a marvellous work thereof thou schalt understand and see.   

And thus so oft thou must Multiply thy Work,  
To ascend and descend into the Air as doth the Lark;  
For when the Lark is weary above in his stound,  
Anon he falleth right down to the ground.   

Behold well their Body, and to their head lay thine Ear,  
And hearken thou well what work they make there:  
If they begin to sing any manner of voice,  
Give them more heat till thou hear no noise.   

And thus give them more heat in their Chamber and Bed also,  
Till thou hearest no manner of noise rumbling to nor fro:  
And thus continue in their Bed in their sporting plays,  
After the quantity thereof continue so many days.   

When their play and wrestling is all well done,  
In their voice singing and crying and sweeting up and down;  
Give their Chamber bigger heat till their Nest be red,  
And so bring them down low and have no fear nor dread.   

For thus with heat they schalbe brought full low,  
That they schall in their Bed ne cry nor crow,  
But as a Body lie still down in their Bed,  
In their own likeness as they were bodies dead.   

Of Grey and White is all his chief Colour,  
For than he is past all his great Dolour:  
I swear by Almighty God that all hath wrought;  
Thou hast found out that many other Men hath sought.   

Then take thou him out of his Cchamber and Bed,  
And thou schalt then find a fixed Body as he were dead;  
Keep thou him close and secretly within thy place,  
And thank Almighty God of his grace.   

Now my Son before this, after this Science I have right well sought  
And thus to thee I have the White Elixir parfetly wrought;  
And if thou wilt of the Red Elixir parfetly understand,  
Thou must take such another work in hand.   

My Son when thou hast wrought more upon more,  
Doubling each time as I said before;  
Make thou what thou wilt of Red substance,  
As I did the White work in manner of Governance.   

Then thou must take the Red Stone that is all ponder,  
And lay on a Mable Stone and break him a sunder;  
And to meddle him with the white Spirit and Water clear,  
And so put him in his Bed and Chamber in the Fire.   

And so in his Chamb. & in his Bed, he must all this while be  
Till thou hast turned and brought him to another manner of glee:  
This Red Elixir if thou wilt open work hear,  
This manner of School thou must right well leer.   

Thou must hang him in his Chamber with red Colour,  
Till he be fixed and brought from his great Dolour:  
Then of this worthy work be not thou aghast,  
For in the work all the worst is past.   

And so in his fiery Nest and Chamber let him be sure,  
For the longer he be in, the better schalbe his tincture;  
So that he run not like blood overcoming his fusion,  
Then hast thou perfectly this work in conclusion.   

Thus he must continue in this great heat of Firing,  
Till he be full fixed that he be not running nor flying:  
Then he will give tincture without Number running like wax,  
Unto his like of fusion he will both join and mix.   

And if thy Work be thus well guided and so forth led.  
Then hast thou in thy Work right well and wittily sped:  
For if thou do otherwise then I have thee told,  
In the adventure of thy work thou mayst be to bold.   

For if thou work by good measure and perfect time,  
Thou schalt have very good Gold and Silver fine;  
Than schalt thou be richer in thyself than any King▪  
without he labour the Science and have the same thing.   

Now my dear Son I schall teach thee how to cast a Projection,  
Therein lieth all the great prafetnes with the Conclusion:  
To lead an imparfect Body to his great parfectnesse,  
In joining that like to his like thou standest in no distress.   

For when thou hast joined the milk to the Bodies dry,  
Than hast thou the White and Red Elixir truly:  
The which is a Marvilous and very precious Stone,  
For therein lieth in this Science all the work upon.   

In this Science these Stones be in themselves so precious,  
That in their working and nature they be marvellous:  
To show thee the great virtue furthermore I will declare,  
That if thou canst with this manner of working well fare.   

First thou must take of that Body which is next Solemnising in perfection,  
And of his colour toward in ponderosity & proportion:  
Being soluble as it were clear blood running.  
In the hot Element it is always lightest and fleeting.   

Then take part of the Red Elixir that is the precious Stone  
And cast him upon that body that is blood running anon:  
And when thou hast thus perfectly this work wrought,  
It schalbe turned into perfect Sol with little labour or nought.   

On the same wise do for Luna that is in the Colour so white,  
In joining with that body that is schining and somewhat light;  
In the same proportion cast him the very white Stone,  
And then is all thy greatest work both made and done.   

Than hast thou both the Red work and the White,  
therefore blessed be that time both day and night:  
For this work that standeth by great virtue and love,  
Thou must thank Almighty God in heaven above.   

Sonn in the 21. Chapter there write I a full true Rhyme,  
That is to say unto this work thou have no great disdain;  
Till thou have proved my words in deed and thought,  
I know it well this Science schalbe set at nought.   

My Son to these last precepts look thou take good heed  
For better ' 'tis to have then to wish for in time of need:  
For who so is bold in time to a Friend to break,  
He that is thy Friend may be thy Foe and his enmity wreak.   

And therefore my Son I schall give thee a great charge,  
In uttering of speech be thou not to large;  
To tell every man what thou hast in Silver or Gold,  
For to have it from thee many men willbe right bold.   

Also use not to revel or ryott that schould exceed  
To thy bodily health, the better schalt thou speed;  
Use temperate diet and temperate travel,  
For when Physician thee faileth this schall thee avail.   

And leave all blind works that thou hast seen or heard of Conclusions  
Or proved by Sublimations, Preparations, Distillations, or Dissolutions;  
Of such manner of things great Books do greatly specify  
And all those contrary sayings in this Craft I do plainly deny.   

Also my Son remember how thou art mortal,  
Abiding but a while in this World which is terrestrial:  
Thou wottest not how long nor hence how soon,  
That death schall thee visit and unto thee Come.   

And remember thee well at thy departing,  
Whom thou lovedst and trustedst best old and young:  
Make him thine Heir and most of thy Council,  
And give him thy Cunning or thy Book every deal.   

But beware of flattering and glozing People,  
Of Boasters and Crackers for they will thee beguile:  
Of thy precious Cunning behind or before,  
And when they have their intent they will give thee a scorn.   

therefore make no Man of thy Council rude nor rusty,  
But him that thou knowest both true and trusty;  
In riding and going sleeping and waking,  
Both in word and deed and in his disposing.   

Also in thy own Chamber look thou be secret,  
That thy doors and windows be close shut;  
For some will come and look in every Corner,  
And anon they will ask what thou makest there.   

And therefore a good excuse must soon be had,  
Or else thou schalt verily wine for to run mad;  
Say thou labourest sore both sleeping and waking,  
To the perfect way of strange Colours making.   

As it be sure Bice, vermilion, Aurum Musicum, & others moe  
Or else with some people thou schalt never have a do;  
Also thereof thou must have many samples to show,  
Or else they that harms think will say so.   

Also furthermore I give thee right good warning,  
Beware of thy warking and also of thy uttering,  
For the examination of the People better or worse,  
Ere thou have for thy work thy money in thy purse.   

therefore take heed my Son unto these Chapters sixscore  
And all manner of things said what schould be done before:  
For in Astronomy thou must have right good feeling,  
Or else in this Book thou schalt have simple believing.   

For thou must know well of seven principle Characters,  
To what Bodies in heaven moving that they be likened in those figures  
And to understand their properties and their Conditions,  
In Colours, qualities, softness, hardness, & in their proper fashions.   

Now Son to thee that understandest perfection & Sciences  
Whether it be Speculative or Pracktick to my sentences:  
In this Science and labour I think it great ruth,  
Therefore I write to thee very truth.   

And to thee that understandest no perfection nor practic  
In no conclusion proved that schould be to his work like,  
By Almighty God that all this world hath wrought,  
I have said and performed to thee right nought.   

Therefore my Son before that thou this Book begin,  
Understand wisely in this what is written therein:  
For if thou canst not find by this Book neither Solemnising nor Moyn●,  
Then go forth and seek thou further as other fools have done.   
Explicit Liber dictus Pater Sapientiae.   


Vaughan sculp:   

IN the name of the holy Triniti,  
Now send us graze, so hit be:  
Fyrst God made both Angel and Heaven,  
Na alleso the World with Planets seven;  
Man and Woman with great sensewalite,  
Sum of estate, and other in her degree;  
Both Best and Worm for in the grown creep,  
Everyech in his kind to receve his meet.  
Eagles and Fowls in the Eyre donfle,  
And sweming of Fycheys also in the See:  
With vygital moystter and of the red Grap,  
And alleso of the why●e hos can him take:  
Awl meneral thing that groweth in ground,  
Sum to increase and sum to make an end:  
Awl thes bringeth now to hour house,  
The mightti Ston that is so precius,  
This rich 〈◊〉 that sto●n of price,  
The which 〈◊〉 send out of Paradise:  
Thus made the great God of heaven,  
Which alle ben ruled under Planets seven:  
God send us part of this secret,  
And of that heaven that is sweet.   
AMEN.   


IYfe thou wilt this work begin,  
Than schrevy the clean of alle thy Seyne:  
Contryte in heart with alle thy thowght,  
And ever think on him that the der bowght.  
Satisfaction thou make with alle thy might,  
Than three fair flowers thou hast in sight;  
Yet needeth the mor to thy conclesyon,  
Take thou good heed now to this lessen;  
Thou must have Graze, Nature, and Resen,  
Spekelatif, and Coning, with good Condition:  
Yet thou must have more now herto,  
Experience, with Pracktik, Prudent also;  
Patient that thou be, and Holi in Lysyngs,  
Thenke thou on this in thy beginnings;  
Thes fowrtyn Hesties as I the say,  
Ever keep thou man both night and day,  
Of thy desires thou mayst not miss,  
And alleso of heaven that swezt bless.   
  


Coning  
Experience  
Pracktike  
Prudent  
Patience  
Grass  
Nature  
Reason  
Spekelative  
Holi living   
HERMES BIRD.  

PRoblemis of old likeness and fuguris,  
Wych proved been fructuos of sentens;  
And have authority grounded in Scripture,  
By resemblance of notable apperence;  
Wych moralites concluding on prudence:  
Like as the Bibel rehearseth be writing,  
How Trees sum time cheese himself a King.   

First in theyre choice they named the Olyve  
To regne among hem, judicium doth express;  
But he himself can excuse him blyve,  
He might not forsake his fatness:  
Nor the Figtree his amorous sweetness:  
Nor the Vine his wholesome fresche terrage:  
Wych giveth comfort to all manner of age.   

And sembleabil Poyetes laureate,  
By dark parables full convenient;  
Feyn●in that Bird is and Bests of estate  
As rial Egeles and Lions by assent,  
Sent out write to hold a Parliament;  
And made degrees briefly for to say,  
Sum to have Lordschip and sum to Obey.   

Egeles in the Eyre hyghest take theyre flight,  
Power of Lions on the ground is seen;  
Cedre among Trees highest is of sight,  
And the Laurer of nature is ever green,  
Of flowers all Florra Gods and Queen:  
Thus of all thing there been diversites,  
Sum of estate and sum of lower degrees.   

Poyetys' write wonderful likeness,  
And Covert keep hemselfes full closes;  
They take Bestes and Fowls to witness:  
Of who's feigning Fabelis furst a ros,  
And here I cast unto my purpose,  
out of the Frensche a tale to transcelate,  
Which in a Pamphlet I red and saw as I sat.   

This Tale who I make of mention,  
In gros rehearseth plainly to declare,  
Three Proverbies paid for ransom  
Of a fair Bird that was take in a snare,  
Wonder desirus to scape out of her care:  
Of mine Auctor following the prosses,  
So as it fell in Order I schall express.   

Whilom there was in a small village,  
As my Auctor maketh rehearsal;  
A Chorle the which had lust and great courage,  
Within himself by his deligent travel,  
To array his Garden with notable reparel:  
Oflenght and breed y lyche square and long,  
Heggyd and dychyd to make it sure and strong.   

All the Aleys made plain with Sande,  
Benches coverid with new Turfs green,  
Set Erbes with Condites at the end;  
That wellid up again the Sun schene,  
Like Silver streams as any crystal clean:  
The burbely Waves up there on boiling,  
Round as Beral their bemies out cheding.   

Mides the Garden stood a fresh Lawrer,  
There on a Bird singing both day and night;  
With shining federiss brighter than Gold were,  
Wych with her song made hevy hertis light;  
For to behold hit was an heavenly sight:  
How towered evyn and in the dawning,  
Sche did her pain most amen to sing.   

Esperus enforced her courage,  
towered evyn when Phoebus went to nest;  
Among the branches to her advantage:  
To sing her compline as it was best,  
And at the rising to the Queen Alcestis  
To sing again as hit was to her dew,  
early on the morrow the day-ster to salew.   

Hit was a very heavenly melody,  
Evyn and Morn to her the Bird song;  
And the sote sugeryd Armony:  
Of uncoud Warbelis and twenes drew along,  
That all the Garden of the noise rung:  
Till on a morrow that Titan schone full cler,  
The Bird was trapped and cawt in a Panter.   

The Chorle was glad that he this Bird hath take  
Mere of cher look and of visage:  
And in all hast he cast for to make  
Within his house a little prati Cage,  
And with her songto rejoice his courage:  
And at the last the silly Byrd abraid,  
And sobirly to the Chorle sche said:   

I am now take and stoned under danger,  
Hold straight that y m●y not i'll;  
Adieu my song and all my notes cler,  
Now that I have lost my liberte,  
Now I am thrall and sumtyme was free:  
And trust well I stand in distress,  
Y can nat sing ne make no gladness.   

And though my Cage forged were of Gold  
And the penacles of Beral and Crystal:  
Y remember a Proverb said of old;  
Who lisit his freedom in sooth he is in thrall,  
For me had laver upon a branch small,  
Merle to sing among the wodis green,  
Than in a Cage of Gold bright and chene.   

Song and Presun have non acordaunce,  
Trowies thou y will sing in Presun,  
Song procedet of joy and pleasance;  
And Presun causeth death and destruction,  
Rynging of Feteris maketh no mere sown;  
Or how schoulde he be glad and jocownde,  
Ageyn his will that lieth in cheynies bownde.   

What availeth a Lion to be a King of Bestes  
Fast schut in a Tower of stone alone;  
Or an Egell under stryte cheynies,  
Called also the King of Fowlys everichon,  
Fie on Lordschyp when Liberte is gone:  
Answer herto and hit nat a start,  
Who singeth mere that singeth not with heart.   

If thou wilt rejoice the of my singing,  
Let me go fleen free from danger:  
And every day in the morning  
Y will repair to thy Lawrer,  
And fressely to sing with notis cler;  
Under thy Chamber or afore thy Hall,  
Every season when thou list me call.   

To be schut and pined under dread,  
No thing according to my nature:  
Though I were fed with Milk and Wastelbrede;  
And sweet Crudis brought to my pasture,  
Yet had y lever do my bese cure:  
early in the morrow to shrape in the Vale,  
To found my dener amongst the Wormies small.   

The labourer is gladder at his Plough,  
early on the morrow to feed him on bacon:  
Then sum been that have treasure ynowgh;  
And of all deyntes plenty and foison;  
And no freedom with his pocession;  
To go at large but as Bear at the stake,  
To pass his bonds but if he leave take.   

Take this answer full for conclusion,  
To sing in prison thou schalt not me constrain:  
Till I have freedom in woddis up and down:  
To i'll at large on bows both rough and plain,  
And of reason thou schuldest not disdain:  
Of my desire but laugh and have good game,  
But who is a Chorle would every man were the same.   

Well quoth the Chorle sith hit wool not be,  
That y desire by my talking;  
maugre thy will thou schalt cheese on of three:  
Within a Cage merele to sing,  
Or to the Kychyn y schall thy bode bring:  
Pull thy federis that been so bright and clear,  
And after roast or bake the to my dynere.   

Then quoth the Bird to reason y say not ney,  
Towching my song a full answer thou hast:  
And when my federis pulled been away,  
Ify be roasted or bake in a past,  
Thou schalt of me have a small repast:  
But if thou wilt work by my council,  
Thou mayst by me have a great avail.   

If thou wolt to my read assent,  
And suffer me go frele fro Preson:  
Witowte raunsom or any oder rent;  
Y schall the give a notable great guerdon,  
The three great Wysdomys according to reason;  
Mor of value, take heed what y proffer,  
Than all the Gold that is shut in thy Cofer.   

Trust me well I schal the not deceyve.  
Well quoth the Chorle tell and let see:  
Nay quoth the Bird a forne conseyve;  
Who schal teach of Reason he most go free,  
Hit fitteth a Master to have his Liberte:  
And at large to teach his lesson,  
Hafe me not suspect I mean no treason.   

Well quoth the Chorle y hold me content,  
Y trust the promise which thou hast made to me;  
The Bird i'll forth the Chorle was of sent:  
And took his flight up to the Lawrer tre,  
Then thought sche thus now that I stand free:  
With snaris panters I cast not all my live,  
Not with no lime twygges no mor to strive.   

He is a Foal that schaped ys daungere,  
That broke his feteris and fled ys fro Preson,  
For to resort again: for burnt child dreads fire:  
Each man beware of Wisdom and reason,  
Of sugar strawed that hideth false poison;  
There is no venom so perilus in scherpnes,  
As when it hath triakcle of likeness.   

Who dreadeth no peril in peril he schal fall,  
Smooth waters been of scythes deep:  
The quail pipe can most falsely call;  
Till the quail under the net doth creep;  
A bleryed Fowler trust not though he weep:  
Exchew his thumb, of weeping take no heed,  
That small Byrdys can nyp by the heed.   

And now that I such danger am scaped,  
Y will beware and afore provide:  
That of no Fowlar y will no more be Japed,  
From theyre lime twigs to fly far aside,  
There peril is peril to abide:  
Come ner thou Chorle, take heed to my speech,  
Of three Wysdomys that I schal the teach.   

Yef not of wisdom to hasty credens,  
To every Tale nor each tiding:  
But consider of Reason and Prudens;  
Among Talys is many a great losing,  
Hasty credens hath caused great hindering:  
Report of talis and tydyngys' brought up new,  
Maketh many a man full on true.   

For on party take this for my Raunsom,  
Learn the second grounded of scripture:  
Desire thou not by no condition  
Thing that is ympossybyl to recure,  
Worldly desires stante alle in a venture:  
And who desireth to soar high a loft,  
Oft time by sudden turn he falleth on soft.   

The thyrd is this, beware both even and morrow,  
Forget it nought but learn this of me:  
For Tresor lost, make never to great Sorrow;  
Wych in no wise may not recovered be,  
For who that taketh sorrow for loss in that degree:  
Reken fyrst his loss, and after reken his pain,  
Of one sorrow he maketh Sorrowies twain.   

Aftur this Lesson the Bird began a song,  
Of her ascape gretely rejoicing:  
And sche remembered her alleso of the wrong  
Don by the Chorle, fyrst at her taking,  
And of the affray, and of her impresoning:  
Glad that sche was at large and out of dread,  
Said unto him hover above his heed,   

Thou were quoth sche a very natural Foal  
To suffer me depart of thy lewdness:  
Thou owthties of right to complain and make dole,  
And in thy heart have great hevenes,  
That thou hast lost so passing great riches:  
Wych might suffice by value in rekeing  
To pay the raunsom of a mighty King.   

There is a Stone who is called Jagownce,  
Of old engendered within mine entrayle:  
Wych of fine Gold poiseth a great unce;  
Setryne of Colours like Garnetis of entail,  
Wych makeeth men victorius in battle;  
And who that beareth on him this Stone,  
Is full assured again his mortal Fone.   

Who that hath this in poscession,  
Schal suffer no Povert ne non Indygens:  
But of Tresour have plenty and foison,  
And every Man schal done him reverence,  
And non Enemy schal done him non offence;  
But fro thy hands now that I am gone,  
Pleyne give thou wilt for thy part is none.   

As y the abraid her before,  
Of a stone now that I had:  
The who now thou hast forlese;  
Be alle reason thou schuldies been sad,  
And in thy heart nothing glad:  
Now Chorle y the tel in my device,  
I was eyred and bred in swite Paradise.   

Now more namies I schal the tell,  
Of my stone that I call Jagownce:  
And of his vertuis with his smell;  
That been so sweet and so odeferus,  
With Enoch and Ely hath be my servis:  
My sweet song that soundeth so scherpe,  
With Angels voice that passeth eny harp.   

The nigrum deamond that is in Morienis sees  
And the white Charbonkkel that rolleth in wave;  
The setryne Reby of rich degrees:  
That passeth the stonies of comen saw,  
In the Lapidery is grown by old law;  
He passeth all stonies that is under hevyn,  
After the cowrse of kind by the Planets sevyn.   

Hyt ys for none Chorle to have schuch treasure,  
That exsedeth alle Stonies in the lapidery:  
And of alle vertuis he beareth the flower,  
With all joy and grace it maketh man merry,  
That in this world schal never been sorry;  
Now very Chorle thou passeth thy grass,  
Y am at my leberte even as I was.   

As Clerkys findeth in the Bybell,  
At Paradys yatis when he was cast;  
By an Angel both fair and still,  
A down King Elysawnder there I threst,  
And of all stonies it was y least;  
such stonies in place few ben y brought,  
Soroful is the Chorle and hevy in his thowte.   

Now more Chorle yt tel y can,  
And thou wolt to me take heed:  
The Bird of Ermes is my name,  
In all the world that is so wide,  
With gletering of grace by every side,  
Hose me might have in his covertowr,  
He were rychcher than eny emperor.   

Elysawnder the conquerowr my Ston smote down  
Upon his helm when hyt pyght:  
No mor than a pese that is so round,  
hit was there to no manys sight,  
That layed so pleyne the manly Knight;  
Now y tell the with melde Stevyn,  
This mighty grace come out from Hevyn.   

Hit cawseth Love and maketh men Gracius,  
And favorabel in ever man's sight:  
Hit maketh accord of two Folks envyus;  
Comforteth Sorrowful and maketh hevy hearts light,  
Like passing of colur Sunny bright:  
Y am a foal to tell the at onies,  
Or to teach a Chorle the price of precious Stony●.   

Men schalle not put a precius Margareyt,  
As Rubeys, Saferies, and odther Stonies ind;  
Emeraudys, nor round Perlys white,  
Before rude Swine that love draff of kind:  
For a Sow delighteth her as I found  
Mor in fowl draff her pigs for to glad,  
Than all the Perry that comes out of Granad.   

Heche thing draws to his semblable,  
Fish in the See, Besties on the Strand;  
The Eyr for Fowlys is commendabyl,  
To the Plowghman for to till his Land,  
And to a Chorle a Muk-forke in his hand.  
Y lese my time eny more to tore  
To tell the beware of the Lapidare.   

That thou hadst thou getyst no more,  
Thy Lime twigs and Panters I defy;  
To let me gone thou were fowl over seen,  
To lese the richches only of folly:  
Y am now free to sing and to i'll  
Where that my list: and he is a Foal at all  
That goth at large, and maketh himself thrall.   

To here of Wisdom thi●neres be half deaf,  
Like a Nasse that lysteth upon an Harp;  
Thou must go pipe in a Ive leffe:  
Better is to me to sing on Thorns scharpe,  
Than in a Cage with a Chorle to carp:  
For hyt was said of Folks many year agone,  
A Churl's Chorle y● oft wo● be gone.   

Now Chorle y have the her told,  
My virtues her with great experience;  
hit were to sum man better than Gold;  
To the it is no fructius a sentence,  
A Chepys Croke to the is better than a Lance:  
Adieu now Globb● with heart sore,  
In Churl's clowchies come y never more.   

The Chorle felt his heart part in tweyne,  
For very sorrow and in sunder ryve:  
Alas quoth he I may well weep and plain;  
As a wretch never like to thryve,  
But for to endure in povert all my live:  
For of folly and of wilfulness,  
Y have now lost all holy my richeses.   

I was a Lord y cry owte on Fortune,  
And had great Tresor late in my keeping;  
Wych might have made me long to contune;  
With that ilke Stone to have levyd a King,  
If y had set hyt in a Ring:  
Borne it upon me y had good y now,  
Than schuld y no mor have gone to the plough.   

When the Birds saw the Chorle thus morn,  
That he was hevy of his cheer,  
Sche take her flight and again return:  
Toward him and said as ye schal here,  
O dull Chorle wisdom for to lere;  
That y the taute all is lief byhind,  
raised away and clean out of thy meind.   

Taw tey the not this wisdom in sentens,  
To every tale brought up of new,  
Not to hastyle give not there to credens;  
Unto time thou know hit be true,  
All is not Gold that scheweth Goldys hew:  
Nor stonies all by nature as I found,  
Been not Saferus that schewyth colour ynde.   

In this Doctrine I lost my labour,  
To teach the such Proverbies of substance;  
Now mayst thou see thy lewd blind error;  
For all my body poised in Balans,  
Weyth not a nounce lewd is thy remembrance;  
Yet have y mor poise closed in mine entrayle,  
Than all my Body set for Countervayle.   

All my Body weyth not an unce,  
How might I have then in me a stone:  
That poiseth mor than doth a great Jagounce:  
Thy brain is dull thy wit almost gone,  
Of hre Wysdomys thou hast lost on;  
Thou schulds not after my sentence,  
To every tale gefe to hastily credence.   

I bad also beware both even and morrow,  
For thing lost by suden adventur;  
Thou schulds not make to much sorrow;  
When thou saist thou mayst not hit recover,  
Her thou failest who doth thy busy cure;  
In the snare to catch me again,  
Thou art a Foal thy labour is in vain.   

In the thyrde also thou dost rave,  
Y bade thou schulds in no manner wise  
Covet thing the who thou mayst not have,  
In who thou hast fogetyn mine emprise,  
Thaty may say plainly to devise,  
Thou hast in madness forgetyn all three,  
Notabyl Wysdomys that y taute the.   

Hit were but folly mor with the to carp,  
Or to teach of Wysdomys mor or less;  
Y hold him mad that brings forth his Harp,  
Theron to teach a road for doilyd Ass,  
And mad is he that syngyth a Foal a Mass:  
And he is most mad that doth his business,  
To teach a Chorle the terms of Gentleness.   

And semeblabilly in Apryll and in May,  
When gentle Birds most make melody;  
But the Cockow can sing butoo lay;  
In odthir tewnies sche hath no fantasy:  
Thus every thing as Clerks do specify;  
As Fruit on the Trees, and Folk of every age,  
From whence they come they have a tallage.   

The Winter tretyth of his Welsom wyndies,  
Of the gentle Fruit bosties the Gardener;  
The fisher castyth his hokies and his lynies,  
To catch Fysshe in the fresh Revyr,  
Of tyllyth of Land tretyth the power;  
The gentleman tretyth of Gentry,  
The Chorle delytith to speak rebawdry.   

All on to a Falcon and a Kite,▪  
As good an Owl as a Popyngay;  
A dunghill Duck as deyntieth as a Snyte,  
Who servys a Chorle hase many a woeful day,  
Y cast me never her after mor with the play;  
To fore a Chorle any more to sing,  
Of wisdom to carp in my lyfing.   

The Folk that schall this Fabyl see and read,  
New Forged Talys y council them to i'll  
For loss of Good take not to great heed,  
Be not to Sorrowful for noon adversyte;  
Covet not thing that may not be,  
And remember where ye goan,  
A Chorlys Chorle is oft woe begon.   

Unto purpose this Proverb is full ryve,  
Red and reported by old remembrance:  
A Chyldys' Bird, and a Chorlies Wife,  
Hath oft sythies soror● and mischance.  
Who hat freedom ●ath sufficiaunce:  
Better is Freedom with little in gladness,  
Than to be Chorle with all worldly rychches.   

Go lytyl Quiar and rcommaunde me  
To my Master with humbyl affection,  
Be seeking him lowly of mersy and pete  
Of this rude making to ha' compassion:  
And as touching this translation  
out of the Frenshe, how so ever the English be,  
All thing is said under correction,  
With supportation of your benignity.   
FINIS.   


M: S:  
Imago Chauceri  
Qui fuit Augsorum Vates ter maximus olim 
 Galfridus Chaucer conditur hoc Tumulo 
 Annum si quaeras Domini, si tempora vitae 
 Ecce nota subsunt, quae tibi cuncta notant. 
 25 Octobris 1400. 
 Aerumnarum requies mors. 
 N: Brigham hos fecit musarum nomine sumptus 
  
Vaughan sculps:  
1556.   depiction of Chaucer's tomb   

THE TALE OF THE CANONS' YEOMAN.  Written by our Ancient and famous English Poet, Geoffry Chaucer. 

THE PROLOGUE OF The Canons' Yeoman.  

When ended was the Life of Saint Cecyle,  
Ere we fully had ridden fyve mile:  
Att Boughton under the blee us 'gan a take  
A Man that clothed was in clothes black;  
And under that he had a white Surplyse,  
His hakeny that was all pomely gryse;  
So sweet that itt wonder was to see;  
It seemed that he had precked miles three.  
The horse eke that his yeoman road upon,  
So Sweet, that vimeth might he gone:  
About the paytrell stood the foam full hie,  
He was of foam as flecked as a pie:  
A Male twyfolde on his croper lay;  
Itt seemed that he carried letel Array;  
All fight for summer road this worthy Man,  
And in my heart wondrens I began,  
What that he was, till I understode,  
How that his cloak was sewed to his hood:  
For which when I had long avysed me;  
ay deemed him some Cannon for to be:  
His hat hang at his back by a Lace,  
For he had ridden more than trot or pace.  
He road aye prycking as he were wode,  
A Clote leaf he had laid under his hood,  
For Swett and for to keep his heed from heat,  
But itt was joy for to see him sweet:  
His foreheaded dropped as a stillatory,  
But full of Playntaine or of peritory:  
And when he was come he 'gan cry,  
God save (quoth he) this jolly company:  
Fast have I pricked (quoth he) for your sake,  
Because that I would you overtake,  
To ridden in this merry company.   

His yeoman was eke full of courtesy,  
And said, Sirs, now in the morrow tide,  
Out of your hostry I saw you ride,  
And warned here my Lord and sovereign,  
Which that to ridden with you is full fain:  
For his disport, he loveth dalliance.   

Frede for thy warning God yeve thee good chance.  
Then said our Host, certain itt would seem  
Thy Lord were wise, and so I may well dame:  
He is full locunde, alsoe dare I lay,  
Can he ought tell a merry Tale or twain,  
With which he glad may this company?   

Who Sir my Lord? ye without lie,  
He can of mirth and eke of jollity,  
Not but enough also Sir trusteth me;  
And ye him knew also well as do I,  
Ye would wonder how well and thriftily  
He con the work and that in sundry wise;  
He hath taken on him many a great emprise:  
Which were full hard for any that is here,  
To bring about, but they of him itt lere.  
As homely as he rideth among you,  
If ye him knew itt would been for your prow:  
Ye nolde not foregone his acquaintance,  
For Mochel good I dare lay in balance  
All that I have in my possession;  
He is a man of hie discression:  
I warn you well he is a passing wise man.   

Well (quoth our Host) I pray thee tell me than,  
Is he a Clerk or non? tell what he is.   

A Clerk! nay greater than a Clerk I wis,  
Said the yeoman, and in words few,  
Host of his Craft somewhat wol I show;  
I say my Lord can such a subtelty,  
But of his Craft ye may not weet of me:  
And somewhat help I yet to his worching,  
That all the ground that we be on riding,  
Till we come to Canterbury Town,  
He could all clean turn up and down:  
And pave it all of Silver and of Gold.   

And when this yeoman had thus I told  
Unto our Host, he said benedicite,  
This thing is wonder and marvellous to me:  
Sens that thy Lord is of so high prudence,  
(Because of which men should him reverence,)  
That of his worship recketh he so light,  
His overest slopp is not worth a mite;  
As in effect to him so moat I go,  
It is all bawdy and to tore alfoe.  
Why is thy Lord so slotlyche I thee pray,  
And is of power better clothes to obey?  
If that his deed accord with thy speech,  
Tell me that and that I thee beseech.   

Why (quoth this yeoman) whereto ask ye me?  
God help me so, for he shall never ythe:  
But I wol not avow that I say,  
And therefore keep itt secret I you pray;  
He is to wise in faith as I believe,  
That is overdone will not preve;  
And right as Clerk's say itt is a vice,  
Wherefore I hold him in that lewd and nice;  
For when a man hath over great a wit,  
Full oft it happeth him to misusen itt:  
So doth my Lord, and that me greveth sore;  
God amend itt, I can say you no more.   

Thereof no force good yeoman (quoth our Host)  
Sens of the cunning of thy Lord thou wost:  
Tell how he doth I pray the hertely,  
Sens that he is so crafty and so sly,  
Where dwellen ye if itt to tell be?   

In the Subbarbes of a Town (quoth he)  
Lurkeing in hernes and in lanes blind,  
Where these Robbers, and Thiefs by kind  
Holden her privy fearful residence,  
As they that dare not shown her presence;  
So fare we if that I shall say the sooth,  
Yet (quoth our Host) let me talk tooth.  
Why art thou so discolored in thy face?   

Peter (quoth he) God yeve itt hard grace;  
I am so used in the hit fire to blow,  
That itt hath changed my colour as I trow:  
I am not wont in no mirror to pry,  
But swynke sore and learn to Multiply.  
We blondrens ever and poorens in the fire,  
And for all that we fail of our desire:  
For ever we lacken our conclusion,  
To much folk we do illusion:  
And borrow Gold be itt a pound or two,  
Or ten or twelve or many sums more,  
And make him ween at the least way,  
That of a pound we could make twain;  
Yet is itt false, and ay have we good hope  
Itt for to done, and after it we grope.  
But that Science is so far us by forne,  
We mow not all though we had itt sworn  
Itt overtake, itt flit away so fast,  
Itt wol us make Beggars at the last.   

Whiles this yeoman was thus in his talking  
This Cannon drew him ne'er and heard all thing  
Which this yeoman spoke, for suspection  
Of man's speech ever had this Cannon:  
For Cato say, he that guilty is,  
Deemeth all thing be speak of him Iwis:  
Because of that he 'gan so nigh to draw,  
To his yeoman to harken all his saw;  
And thus he said unto his yeoman tho,  
Hold now thy peace and speak no words more,  
For if thou dye, thou shalt it sore abye,  
Thou standerest me here in this Company:  
And eke discoverest that thou shouldst hide.   

Ye (quoth our Host) tell on what soever betide,  
Of all his threting reck the not a mite.   

In faith (quoth he) no more do I but light.  
And when this Cannon saw itt would not be,  
But his yeoman would tell his privyte,  
He fled away for very sorrow and shame.  
A (quod the yeoman) here shall rise a game,  
All that I can anon wool I you tell,  
Sens he is gone the foul Fend him quell;  
For never hereafter wol ay with him meet,  
For penny ne for pound I you behete;  
He that me brought first unto that game,  
Ere that he die sorrow have he and shame;  
For it is earnest to me by my faith,  
That feel I well whatsoe any man saith:  
And yet for all my smart and all my grief,  
For all my sorrow, labour and mischief,  
I couth never leave it in no wise:  
Now would God my wit might suffice,  
To tell all that longeth to that Arte.  
But nevertheless, yet wol I tell you a part:  
Sens that my Lord is gone ay wol not spare;  
Such thing as I know I wol declare.   
Here endeth the Prologue of the Canons' Yeoman, and here followeth his Tale.   

THE TALE OF The Canons' Yeoman.  

WIth this Cannon I dwelled seven year,  
And of this Science am I never the ne'er:  
All that I had I have lost thereby,  
And God wot so hath many moe than I,  
There I was wont to be right, fresh and gay,  
Of clothing and eke of other good array;  
Now may I wear an hose upon mine heed:  
And where my colour was both fresh and reed,  
Now itt is won and of a leaden hue,  
Who so itt useth, sore shall him rue.  
And of my swynke yet bleared in mine Eye,  
Lo which advantage itt is to Multiply:  
That sliding Science hath me made so bare,  
That I have no good where that ever I fare:  
And yet I am indebted so thereby,  
Of Gold, that I have borrowed truly,  
That while I live I shall itt quit never,  
Let every man beware by me ever;  
What manner man that casteth him thereto,  
If he continue I hold his thrift I do:  
So help me God thereby shall he never win,  
But empte his purse and make his wits thine;  
And when he thorough his madness and folly,  
Hath lost his own good through Jeopardye:  
Than he exiteth other men thereto,  
To lese her good as himself hath do;  
For unto shrew's joy it is and ease,  
To have her fellows in pain and disease;  
For thus was I ones served of a Clerk;  
Of that no charge, I wol speak of our work.   

When we be there as we shall exercise  
Our elvish Craft, we semen wonder wise.  
Our terms been so Clergiall and so quaint,  
I blow the fire till mine heart faint.   

What should I tell each proportion  
Of things which we werchen upon?  
As on fyve or two unces, may well be  
Of Silver or of some other quantity;  
And busy me to tell you the names,  
Of Orpiment, brent Bones, Iron squames;  
That into powder grounden ben full small,  
And in an earthen pot how put is all:  
And salt y put in and also pepere,  
Before these powdres that I speak of here:  
And well y covered with a lump of Glass,  
And of much other thing that there was.  
And of the pots and glass engluting,  
That of the air might pass out nothing;  
And of the easy fire and smart alsoe,  
Which that was made, and of the care and woe  
That we had in our matters Sublymeing,  
And in Amalgaming and Calsening:  
Of Quicksilver icleped Mercury rude,  
For all our sleight we con not conclude.  
Our Orpiment and Suolymed Mercury;  
Our ground Litarge eke on the porphirye:  
Of each of these unces a certain  
Not helpeth us, our labour is in vain;  
Ne eke our Spirits assnecioun,  
Ne yet our matters, that lain all six adown:  
Mowe in our working nothing avail,  
For lost is our labour and our travail.  
And all the Coste, a twenty dyvel away,  
Is lost alsoe which we upon itt lay.   

There is alsoe full many another thing,  
That is to our Craft apertayning:  
Though I by ordre haemon rehearse can,  
Because that I am a lewd man.  
Yet wol I tell him as they come to mind,  
Though I ne can set him in her kind,  
As bowl armoniac, Verdegreece, Boras,  
And sundry Vessles made of Earth and Glas.  
Our Urinals and our Discensories,  
Viols, Crosseletts and Sublimatories:  
Concurbytes and Alembykes eke,  
And other such dear enough a leek:  
It needeth not to rehearse them all,  
Waters rubyfyeng and Bowls, Gall;  
Arsneke, Shall armoniac and Brimstone,  
And herbs could I tell eke many one:  
As Egrimonye, Valeryan, and Lunarye,  
And other such if that me list to tarry;  
Our Lamps burning both night and day,  
To bringen about our Craft if that we may;  
Our Fournyce eke of Calcination,  
And of our Water's Albifycation.  
Unsleked Lyme, Chalk, and glere of an Eye,  
Poudres divers, Ashes, Dung, Piss, and Cley:  
sere pokettes, salt Peter, and vitriol,  
And divers fires made of wood and coal;  
Sal Tartre, Alkaly, and Shall preparate,  
And combust matters, and coagulate,  
Cley made with horse dung, man's here and Oil,  
Of Tartre, Alym, Glass, Berme, Worte and Argoyle:  
Resalgor and other matters enbybing,  
And eke of our Matters encorporing;  
And of our Silver Citrynation,  
Our Cementing, and eke Fermentacyon;  
Our Ingots, Testes and many more.   

I wol you tell as was me taught also,  
The four Spirits and the bodies seven,  
By order as oft I herd my lord nemene.   

The first spirit Quicksilver cleped is,  
The second Orpiment, the third I wis  
armoniac, the fourth Brimstone.   

The Bodies seven eke lo here hem anon,  
Sol Gold is, and Luna Sylver we threpe,  
Mars, Iron, Mercury, Quicksilver we clepe:  
Saturnus Lede, and jupiter is Tin,  
And Venus Copper, by my father kin.   

This cursed Craft who so wol exercise,  
He shall no good have that may him suffice;  
For all the good he spendeth thereaboute,  
He lese shall thereof have I no doubt;  
Whoso that listen to utter his solye,  
Let him come forth and learn to Multiply:  
And every man that hath aught in his coffer,  
Let him apere and wax a Philosopher:  
Askance that Craft is so light for to lere;  
Nay God wot all be he Monk or Frere,  
Priest, or Cannon, or any other wight,  
Though he sit at his book both day and might;  
In learning of this Elvysh nice lore,  
All is in vain, and pard moche more;  
Is to lere a lewd man this subtelty,  
Fie speak not thereof, itt wol not be;  
All could he lettrure or could he none,  
As in effect he shall find itt all one;  
For both two by my Salvacyon  
Concluden in multiplication:  
Ilyche well when they have all ydo,  
This is to say, they fail both two.   

Yet forgot I much rehearsal,  
Of water's Corosyfe and lymayle:  
And of Bodies molifycation,  
And also of her Induration:  
Oils, Ablucyons, Mettle fusyble  
To tell you all, would pass any Bible:  
That O where is, wherefore as for the best  
Of all these names now wool I rest.  
For as I trow I have you told enough  
To raise a Fende, all look he never so row.   

A nay let be the Philosphers Stone;  
Alixer cleped, we seken fast echeone,  
For had we him, than were we siker enough:  
But unto God of Heaven I make a vow,  
For all our craft when that we han all ydo,  
And all our sleight, he wol not come us to;  
He hath made us spend much good,  
For sorrow of which almost we wexen wode;  
But that good hope creepeth in our heart,  
Supposing ever though we sore smart,  
To been releved by him afterwards,  
Supposing, and hope is sharp and hard;  
I warn you well it is to syken ever,  
That future temps hath made men discever,  
In trust thereof, all that ever they had,  
Yet of that Art, they could not wax sad;  
For unto him itt is a bitter sweet,  
So seemeth itt, for ne had they but a shete:  
Which that they might wrappen him in a night,  
And a bratte to walken in a day light;  
They wolden hem sell and spend it on this Craft,  
They con not stint, till nothing be lafte;  
And evermore where that ever they gone,  
Men may him ken by smell of Brimstone:  
For all the world they stynken as a Goat,  
Her Savour is so rammish and so hot:  
That though a man a mile from him be,  
The savour wol infect him trusteth me.  
Lo thus by smelling and by thredebare array,  
If that men list this folk know they may:  
And if a man wol ask him prively,  
Why they be clothed so unthriftely:  
Right anon they will rowne in his ere,  
And sayne if that they espied were,  
Men would him slay because of her Science,  
Lo thus these folk betrayen innocence.   

Pass over this I go my tale unto,  
Ere that the pot be on the fire ydo:  
Of Metals with a certain quantity,  
My Lord hem tempreth and no man but he:  
Now he is gone I dare say boldly,  
For as men sayne, he can done craftily;  
Algate I wot well he hath such a name,  
And yet full oft he runeth in the blame,  
And wot ye how full oft itt happeth so,  
The pot to breaketh and farewel all is go.  
These Metals been of so great violence,  
Our walls may not make him resistence;  
But if they were wrought of lime and stone,  
They percen so and through the wall they gone;  
And some of them synken into the ground,  
Thus have we lost by times many a pound:  
And some are scattered all the floor about,  
Some lepen into the roof withouten doubt:  
Tho that the fiend not in our sight him show,  
I trow that he with us be, that ilke shrew:  
In hell where that he is Lord and sire,  
Ne is there no more woe, ne anger, ne ire:  
When that our pot is broke as I have said,  
Every man chyte and holt him yvell apaid.  
Some said itt was long of the Fire making,  
Some said nay, it was on the blowing:  
Than was I ferd, for that was mine office,  
Straw (quoth the third) ye been lewd and nice;  
It was not tempered as it ought to be,  
Nay (quoth the fourth) stint and harken me:  
Because our fire was not made of beech  
That is the cause, and none other so teach;  
I can not tell whereon itt is along,  
But well I wot great strife is us among.   

What (quoth my lord) their nys no more to done,  
Of these peril I will beware oft soon;  
I am right Syker that the pot was crazed,  
Be as be may, be ye not amazed;  
As usage is, let sweep the floor as swith,  
Pluck up your heart and be glad and blithe.  
The Mullocke on an heap yswepte was,  
And on the floor cast a Canvas;  
And all this Mullocke in a syve y throw,  
And ysyfted and yplucked many a throw.   

Pard (quoth one) somewhat of our Mettle;  
Yet is there here though we have not all;  
And though this thing mishapped hath as now,  
Another time it may ben well enough;  
We moat put our good in aventure,  
A Merchant pard may not aye endure;  
Trusteth me well in his prosperity,  
Sometime his good is drowned in the see:  
And sometime it cometh safe unto the land.   

Peace (quoth my lord) the next time I wol fond,  
To bring our Craft all in another plight,  
And but I do Sirs let me have the wit:  
There was default in somewhat well I wot.   

Another said the Fire was over hot.  
But be it hot or cold I dare say this,  
That we concluden evermore amiss:  
We fail of that which we would have,  
And in our madness evermore we crave;  
And when we be together everychon,  
Every man seemeth as wise as Solomon,  
But all thing which that shineth as the Gold,  
Is not Gold as I have here told:  
Ne every Apple that is fair at Eye,  
Nys not good what so men clap or cry.  
Right so itt fareth among us;  
He that seemeth the wisest by jesus  
Is most fool when it cometh to the proof,  
And he that seemeth truest is a Thief:  
That shall ye know ere that I from you wend,  
By that I of my Tale have made an end.   

There was a Cannon of Religyoun  
Among us, would infect all a Town,  
Rome, Alysaundere, Troy, and other three,  
His sleight and his infinite falseness,  
There couth no man written as I guess;  
Though that he might live a thousand year  
In all this world of falseness nigh his peer:  
For in his terms he wol him so wound,  
And keep his words in so sly a kind,  
When he comen shall with any wight,  
That he wol make him dote anon right.  
But it a feud be as himself is,  
Full many a man hath he begysed oer this;  
And more wol, if that he may live a while,  
And yet men ridden and gone full many a mile  
Him for to seek and have acquaintance,  
Not knowing of his false governance:  
And if ye lust to give me audience,  
I wol it tell here in your presence.   

But worshipful Canons religious,  
Ne deemeth not that I slander your house;  
Although my tale of a Cannon be,  
Of every ordre some shrew is pard:  
And God forbid that all a Company  
Should rue a single man's folly.  
To slander you is not mine intent,  
But to correct that miss is ment;  
This tale was not only told for you,  
But eke for other moe ye wot well how;  
That among Christ's Apostles twelve,  
There was no traitor but judas himselve:  
Then why should the remanant have blame  
That guiltless were? by you I say the same:  
Save only this, if you wol harken me;  
If any Judas in your Cov● be,  
Remeveth him betyme I you read,  
If shame or loss may causen any dread,  
And be nothing displeased I you pray,  
But in this case herkenneth what I say.   

In LONDON was a Priest annuellere,  
That therein had dwelled many a year,  
Which was so pleasant and so servysable  
Unto the Wife, where he was at table;  
That she would suffer him nothing to pay  
For board, ne clothing, went he never so gay;  
And spending Sylver had he right enough,  
There of no force I wol proceed as now:  
And tell forth my tale of the Cannon,  
That brought this Priest to confusion.   

This false Cannon came upon a day  
Unto this Priests' chamber where he lay,  
Beseeching him to leve him a certain  
Of Gold, and he would quite him again:  
Leveth me a Mark (quoth he) but days three,  
And at my day I wol quite itt the;  
And if it so be, that thou found me false,  
Another day hang me by the halfe.   

This Priest took him a Mark and that swyth,  
And this Cannon him thanked oft sith;  
And took his leve, and went forth his weigh,  
And at his third day brought his money.  
And to this Priest he took this Gold again,  
Whereof this Priest was glad and fayn.   

Certes (quoth he) nothing anoyeth me  
To lend a man a Noble, two or three;  
Or what thing were in my possession,  
When he so true is of Condition:  
That in no wise he break wol his day,  
To such a man I can never say nay.   

What (quoth this Cannon) should I be untrewe,  
Nay! that were a thing salsen of new,  
Truth is a thing that wol ever I keep  
Unto the day, in which I shall creep  
Into my Grave, or else God forbid:  
believeth this as siker as your Crede:  
God thank I and in good time be it said,  
That there was never man yet yvel apaid;  
For Gold ne Sylver that he to me lent,  
Ne never falsehood in mine heart I meant.   

And Sir (quoth he) now of my privyte,  
Sens ye so goodlych have been to me;  
And kith to me so great gentleness,  
Somewhat to quite with your kindness;  
ay wol you show if ye wol it lere,  
(I shall it show to you anon right here)  
How I can werche in philosophy:  
Taketh good heed ye shall it see with your Eye,  
That I wool done a mastery or I go.   

Ye Sir (quoth the Priest) and wol ye so?  
Marry thereof I pray you hertely.   

Att your Commandment Sir truly,  
(Quod the Cannon) and else God forbid,  
Lo how this thief con the his servyce bede.   

Full sooth itt is that such proffered servyse  
stinketh, as wittnesseth the old wise:  
And that full soon I wol it verefye,  
In this Cannon rote of all treachery,  
That evermore delight hath and gladness:  
Such fendly thoughts in his heart empress,  
How Christ's people he may to mischief bring,  
God keep us from his false dissymuling.   

What wist this Priest with whom that he dealt,  
Ne of his harm coming nothing he felt.  
O silly Priest, O silly Innocent.  
With Covetyse anon thou shalt be blent▪  
O graceless full blind is thy conceit,  
Nothing art thou beware of his deceit.  
Which that this fox hath shapen to the,  
His wily wrenches thou mayst not flow.  
Wherefore to go to thy Conclusion,  
That referreth to thy confusion:  
Unhappy man anon I wol me hie,  
To tell thine unwitte ne thy folly:  
And eke the falseness of that other wretch,  
As for forth as my cunning wol stretch.   

This Cannon was my Lord ye would ween,  
Sir host in faith and by the heaven Queen:  
It was another Cannon and not he,  
That can an hundredfold more subtelty:  
He hath betrayed folk many a time,  
Of his falseness it doleth me to rhyme;  
Ever when I speak of his falseheed,  
For shame of him my cheeks waxen reed:  
Algates they begennen for to glow,  
For redness have I non right well I know  
In my visage, for fumes dyverce▪  
Of Metals which ye have herd me rehearse,  
Consumed and wasted hath my redness,  
Now take heed of this Canons' cursedness.  
Sir (quoth he) to the Priest, set your Man gone,  
For Quicksilver that we it had anon;  
And let him bring unces two or three,  
And when he cometh as fast shul ye see  
A wonder thing which ye saw never ere this;  
Sir (quoth the Priest) itt shallbe done iwis:  
He bad his servant fetch him this thing,  
And he already was at his bidding;  
And went him forth and came anon again  
With this Quicksylver shortly for to say:  
And took these unces there to the Chanoun,  
And he him said well and fair adown:  
And bade the servaunt Coals for to bring,  
That he anon might go to his working.   

The Coals right anon were yfet,  
And this Cannon took out a Crosselett  
Of his bosom, and showed it to the Priest:  
This Instrument (quoth he) which that thou seest  
Take in thy hon, and put thyself therein  
Of this Quicksylver an unce and begin  
In the name of Chest to wax a Philosopher,  
There be full few which I would it proffer;  
To show him this moche of my Science,  
For here shul ye see by experience,  
That this Quicksylver I wol mortify  
Right in your sight anon withouten lie,  
And make it as good Sylver and as fine,  
As there is any in your purse or mine,  
Or elsewhere, and make it malleable,  
Or else hold me false and unstable;  
Among folk ever to appear.   

I have a poudre that cost me dear,  
Shall make all good, for it is cause of all  
My cunning, which ay you show shall;  
Voideth your Man, and let him be thereout,  
And shut the door, whiles we been about  
Our privetie, that no man us espy,  
Whiles that we Werken in our philosophy.  
All as he bade fulfilled was indeed:  
This ilk servant anon out go,  
And his Master shut the door anon,  
And to her labour speedily they gone.   

This Priest at this cursed Canons bidding,  
Upon the fire anon set this thing;  
And blewe the fire and busied him full fast,  
And this Cannon into this croslet cast  
A powder, I not whereof it was,  
maked either of Chalk, Earth, or Glass  
Or somewhat else, was not worth a fly,  
To blind with this Priest, and bade him hie  
These Coals for to couchen all above  
The Crosslet for in token that I the love;  
(Quod this Cannon) thine hands two,  
Shall work all thing that here shallbe do;  
Grant mercy (quoth the Priest) and was full glad,  
And couched coals as the Cannon bad.  
And while he busy was, this fendely wretch,  
This false Cannon, the foul fiend him fetch;  
Out of his bosom took a bechen coal,  
In which full subtle was made an hole,  
And therein was put of Sylver lymayle,  
An unce, and stopped was without fail,  
The hole with wax to keep the Limayle in.   

And understandeth that this false begin  
Was not made there, but it was made before;  
And other things that I shall you tell more  
Hereafter, that which he with him brought,  
Er he came there to beguile him he thought:  
And so he did ere they went a twin  
Till he had turned him, could he not blin,  
It dulleth me when that I of him speak,  
On his false heed fain would I me wreak,  
If I wist how, but he is here and there,  
He is so variant he bideth no where.   

But taketh heed Sirs now for Gods love,  
He took his Coal of which I spoke above,  
And in his hand he bore it prively,  
And whiles the Priest couched besily  
The Coals, as I told you er this,  
This Cannon said, Friend ye done amiss:  
This is not couched as it ought to be;  
But soon I shall amend it (quoth he)  
Now let me meddle therewith but a while,  
For of you have I pity by Saint Gyle:  
Ye been right hot, I see well how ye sweet,  
Have here a cloth and wipe away the wete:  
And while the Priest him wiped hace,  
This Cannon took the Coal, I shrew his face:  
And laid it aboven upon the midward  
Of the Croslet, and blewe well afterwards,  
Till that the Coals gone fast burn.   

Now yeve us drink (quoth this Cannon) then,  
As swith all shall be well I undertake,  
sit we down and let us merry make;  
And when this Canons bechen Coal  
Was brent, all the Limayle out of the hole  
Into the Croslet anon fell adown,  
And so it must needs by resoun,  
Sens it so even above couched was,  
But thereof wist the Priest nothing alas:  
He deemed all the coals lyche good,  
For of the sleight nothing he understood.   

And when this Alkamistre saw his time,  
Riseth up Sir Priest (quoth he) and stondeth byme;  
And for I wot well yngot have I none:  
Gothe walketh forth and bring a chalk stone,  
For I wol make it of the same shape,  
That an yngott is if I may have hap;  
And bring eke with you a bowl or a pan  
Full of water, and you shall se thanne,  
How that our business shall hap and preve,  
And yet for ye shall have no misbyleve,  
Ne wrong conceit of me in your absence,  
I wol not ben out of your presence:  
But go with you and come with yond again.   

The Chamber door shortly to say,  
They opened and shut and went forth her weigh,  
And forth with him they carried the key;  
And comen again withouten any delay,  
What should I tarry all the long day?  
He took the Chalk and shaped it in the wise  
Of an yngot as I shall you devise.   

I say he took out of his own sleve  
A teyne of Sylver, yvel moat he cheve;  
Which that was but an unce of weight,  
And taketh heed now of his cursed sleight,  
He shaped his yngot in length and in breed  
Of the teyne withouten any dread,  
So slily that the Priest it not aspyde,  
And in his sleve again he 'gan it hide;  
And from the fire took up his Matter,  
And into the yngot it put with merry cheer:  
And into the water-vessele he it cast  
When that him list, and bade the Priest as fast  
Look what there is put in thine hand, and grope,  
Thou shalt find there Sylver as I hope;  
What dyvel of hell should it else be?  
Shaving of Sylver, Sylver is pard.   

He put in his hand and took up a Teyne  
Of Silver fine, and glad in every vein  
Was this Priest, when he saw itt was so,  
Gods blessing and his Mothers also:  
And all hallows have ye Sir Cannon  
Said this Priest, and I her Malyson.  
But and ye vouchsafe to teach me  
This noble Craft, and this subtelty;  
ay wol be yours in all that ever I may.   

Quod the Cannon yet wool I make assay  
The seconde time, that ye mow take heed,  
And been expert of this and in your need  
Another day assay in mine absence,  
This Disciplyne and this crafty Science.  
Let take another ounce (quoth he) though  
Of Quicksylver withouten words more,  
And done therewith as I have done er this,  
With that other which that now silver is.   

This Priest him besyeth in all that he can,  
To don as this Cannon this cursed man  
Commanded him, and fast blew the fire  
For to come to the effect of his desire;  
And this Cannon right in the mean while,  
All ready was, this Priest eft to beguile;  
And for a Countenance in his hand bore  
An hollow stick, take keep and beware;  
In th'end of which an unce and no more  
Of Sylver Lymayle put was, as before,  
Was in his coal, and stopped with wax well,  
For to keep in his Lymaile every deal.   

And whiles this Priest was in his business  
This Cannon with his stick 'gan him dress  
To him anon, and his poudre cast in,  
As he did erst, the Dyvell out of his skin  
Him torn, I pray to God for his falsehood,  
For he was ever false in thought and deed:  
And with his stick above the Crosslette,  
That was ordained with that false jet,  
He stirreth the coals till all relent 'gan  
The wax again the fire, as every man,  
But he a fool be, wot well it moat need,  
And all that in the hole was out go:  
And into the crosslette hastily it fell.   

The Priest supposed nothing but well,  
But busied him fast and was wonder fain,  
Supposing nought but truth, soothe to say:  
He was so glad that I cannot express,  
In no manner his mirth and his gladness;  
And to the Cannon he proffered eft soon  
Body and good: ye (quod the Cannon) anon,  
Though I be poor, crafty thou shalt me found,  
I warn the yet is there more behind,  
Is there any Copper here within said he?  
Ye Sir (quoth the Priest) I trow there be.  
Else go buy some and that aswythe.  
Now good Sir go forth thy way and hythe.   

He went his way and with the Coper he came,  
And this Cannon in his hand it name;  
And of that Coper weighed out but an unce,  
All to simple is my tongue to pronounce:  
As to ministre by my wit the doubleness  
Of this Cannon, root of all cursedness:  
He seemed friendly to him that knew him nought.  
But he was fendly both in work and thought,  
It weryeth me to tell of his falseness  
And nathlesse, yet wol I it express,  
To the intent that men may beware thereby,  
And for none other cause truly.   

He put this unce of Coper into the Crosslett,  
And on the fire as swith he hath it set;  
And cast in powder, and made the Priest to blow,  
And in his working for to stoop low:  
As he did erst, and all nas but a jape,  
Right as him lyste, the Priest he made his Ape;  
And afterward in the yngot he it cast,  
And in the pan put it at the last  
Of water, and in he put his own hand,  
And in his sleve, as ye by forehonde  
Herd me tell, he had a Sylver Teyne,  
He slily took it out, this cursed heyne,  
Unweting this Priest of his false craft,  
And in the pans bottom he hath it lafte,  
And in the water rombleth to and fro:  
And wonder prively took up also  
The copper Teyne, not knowing this Priest,  
And hid itt, and hent him by the breast;  
And to him spoke, and thus said in his game,  
Stoopeth adown, by God ye be to blame,  
Helpeth me now, as I did you whylere:  
Put in your hand, and looketh what is there.   

This Priest took up this Sylver Teyne anon,  
And then said the Cannon, let us gone  
With these three Teynes which we han wrought  
To some Goldsmythe, and weet if it be aught:  
For by my faith, I nolde for my hood,  
But if it were Sylver fine and good,  
And that as swith wellproved shallbe.   

Unto the Goldsmythe with these Teynes three,  
They went and put them in assay,   

To fire and hammer, might no man say nay,  
But they were as them ought for to be.   

This sotted Priest who was gladder than he,  
Was never Bird gladder against the day,  
Ne nightinggale against the season of May,  
Was never none, that list better to sing,  
Ne Lady lustier in Carolling:  
And for to speak of love and woman heed,  
Ne Knight in arms to done a herdy deed,  
To stonden in grace of his Lady dear,  
Then had this Priest this craft to lere,  
And to the Cannon, thus he spoke and said  
For the love of God, that for us all deyd,  
And as I may deserve it unto you,  
What shall this receit cost, telleth me now?   

By our Lady (quoth this Cannon) it is dear,  
I warn you well, save I and a Frere:  
In ENGLAND there can no man it make.   

No force (quoth he) now Sir for God's sake,  
What shall I pay? tell me I you pray.   

I wis (quoth he) it is full dear I say.  
Sir at one word if that ye list it have,  
Ye shall pay forty pound, so God me save:  
And ne'er the petition that ye did oer this  
To me, ye shoulden pay more y wys.   

This Priest the some of forty pound anon  
Of Nobles fet, and told him everychon  
To this Cannon for this ilke receipt,  
All his worching was fraud and deceit.   

Sir Priest he said; I keep for to have no loos  
Of my craft, for I would itt were kept close:  
And as ye love me keepeth it secre,  
For and men know all my subtelty,  
By God men would have so great envye  
To me by cause of my philosophy:  
I should be deed, there were none other way.   

God it forbid (quoth the Priest) what ye say:  
Yet had I lever spend all the good,  
Which that I have, or else wax I wood  
Than that ye should fallen in such mischief:  
For your good will have ye right good proof,  
(Quod the Cannon) and farewell grant mercy:  
He went his way, and never the Priest him say  
After that day: And when that this Priest should  
Maken assay at such time as he would,  
Of this receipt, farewell it nold not be:  
Lo thus bejaped and beguiled was he.  
Thus maketh he his Introduction,  
To bring folk to her destruction.   

considereth Sirs, how in each estate:  
Betwixt Men and Gold is debate,  
So for forth, that unneths there is none,  
This Multiplyeng blindeth so many one;  
That in good faith, I trow that it be  
The greatest cause of such scarcity:  
These Philosophers speken so mistily,  
In this Craft, that men cannot come thereby,  
For any wit that men have now adays,  
They may well chattre and jangle as doth the Jays:  
And in her terms set her lust and pain,  
But to her purpose shall they never attain;  
A man may lightly learn if he have aught,  
To Multiply and bring his good to nought:  
Lo such a Lucre is in this lusty game,  
A man's mirth it wol turn all to grame:  
And emptien also great and hevy purses,  
And maked folk to purchase curses:  
Of him that han alsoe her good ylent.  
O fie for shame, they that han be burnt:  
Alas cannot they fly the fires heat,  
Ye that it usen, I read that ye it lete:  
Lest ye lesen all, for bet than never is late,  
Never to thryve were to long a date,  
Though that ye prolle aye ye shall it never found,  
Ye ben as bold as is Bayarde the blind;  
That blondereth forth, and peril casteth none;  
He is as bold to run against a stone,  
As for to go beside in the way;  
So faren ye that multiplyen I say;  
If that your Eyes can not seen aright,  
Looketh that your Mind lack not his sight;  
For though ye look never so broad and stare,  
Ye shall not win a mite in that chaffer:  
But waste all that ye may reap and run,  
Withdraw the fire lest it to fast burn:  
Meddleth with that Art no more I mean;  
For if ye done your thrift is gone full clean.  
And right as swith I wool you tell here,  
What that the Philosophers sayne in this matter.   

Lo thus saith arnold of the new town,  
As his Rosary maketh mencioune:  
He saith right thus withouten any lie,  
There may no man Mercury mortify;  
But if it be with his brothers knowledging;  
Lo how that he which first said this thing  
Of Philosophers father was, Hermes.   

He say how that the Dragon doubtless  
Ne dyeth not, but if he be slain  
With his brother: and this is for to say,  
By the Dragon Mercury and none other,  
He understood that Brimstone was his brother.  
That out of Sol and Luna were ydrawe,  
And therefore said he, take heed to my saw.   

Let no man busy him this Art for to seche,  
But he that the intention and speech  
Of Philosophers understand can,  
And if he do he is a lewd man:  
For this Science, and this cunning (quoth he)  
Is of the Secret, of the Secres pard.   

Alsoe there was a Disciple of Plato,  
That on a time said his Master to:  
As his book Senior wol bear witness,  
And this was his demand in soothfastness.  
Tell me the name of the privy Stone?   

And Plato answered unto him anon,  
Take the Stone that Tytanoes men name.   

Which is that (quoth he?) Magnatia is the same,  
Said Plato: ye Sir, and is it thus?  
This is ignotum per ignotius:   

What is Magnatia good Sir I you pray?  
It is a Water that is made I say  
Of Elements four (quod Plato)   

Tell me the Rock good Sir (quoth he tho)  
Of that Water, if it be your will.   

Nay nay (quoth Plato) certain that I nyll,  
The Philosophers were y sworne eachone,  
That they should discover it unto none;  
Ne in no Book it write in no manner,  
For unto Christ it is so lief and dear,  
That he wol not that it discovered be,  
But where it liketh to his deite;  
Man to inspire and eke for to defend,  
When that him liketh, lo this is his end.   

Then conclude I thus, since the God of heaven,  
Ne will not that the Philosophers nemen:  
How that a Man shall come unto this Stone,  
I read as for the best, let itt gone;  
For who so maketh God his adversary,  
As for to werche any thing in contrary:  
Unto his will, certes never shall he thrive;  
Though that he Multiply term of his live,  
And there a point: for ended is my Tale,  
God send every true man Bote of his bale.     

THE WORK OF JOHN DASTIN.  

NOt yet full sleeping, nor yet full waking,  
But between twain lying in a trance;  
Half closed mine Eyes in my slumbering,  
Like a Man rapt of all cheer & countenance;  
By a manner of weninge & Remembrance  
Towards Aurora, ere Pheebus' uprose,  
I dreamt one came to me to do me pleasance  
That brought me a Book with seven seals close.   

Following upon I had a wonderful dream,  
As seemed unto my inward thought,  
The face of him shone as the Sunbeam:  
Which unto me this heavenly Book brought,  
Of so great Riches that it may not be bought,  
In order set by Dame Philosophy,  
The Capital and the flourishing wrought  
By a wise Prince called Theology.   

This Book was written with letters aureat,  
Perpetually to be put in memory,  
And to Apollo the Chapters consecrate,  
And to the seven Gods in the heavenly Consistory:  
And in Mercury's little Oratory,  
Groweth all the fruit in brief of this Science,  
Who can express him and have of him Victory,  
May claim the triumph of his Mineral prudence.   

Of this matter above between Stars seven,  
By Gods and Goddesses all of one assent,  
Was sent Caducifer to Earth down form Heaven:  
Saturnus as Bedell by great advisement;  
For to summon a general Parliament,  
By concord of all both old and young of age,  
To say in Brief their Council most prudent:  
For Common profit to knit up a Marriage.   

Between twain Borne of the Imperial blood,  
And descended from jupiters' line,  
Of their Nature's most pure and most good;  
without infection their seed is most divine:  
That no Eclipse may let them for to shine,  
So that Mercury doth stint all debate,  
And restrain their Courage by meekness them incline;  
That of forwardness they be not indurate.   

For the Sun that sitteth so heigh a loft,  
His golden dew-droppes shall clearly reign down,  
By the mean of Mercury that moven first made soft:  
Then there schalbe a glad Conjunction,  
When there is made a Separation:  
And their two Spermes by Marriage are made one;  
And the said Mercury by division,  
Hath taken his flight and from both is gone.   

These be the two Mercury's chief of Philosophers,  
Revived again with the Spirit of life,  
Richer than Rubies or Pearls shut in Cofeurs;  
Washed and Baptised in waters vegitative,  
The body dissevered with heat nutrative:  
By moderate moisture of Putrefaction;  
So that there is no excess nor no strife  
Of the four Elements in their Conjunction.   

The grain of Wheat which on the ground doth fall,  
But it be dead it may not fructify,  
If it be hole the virtue doth appayle;  
And in no wise it may not Multiply,  
The increase doth begin when it doth Putrefy;  
Of good Grafts cometh Fruits of good lastage;  
Of Crabs Verjuice, of Ash is made Lie,  
Of good Grapes followeth a good Vintage.   

Who soweth good Seed repeth good again,  
Of Cockles sown there can grow no good Wheat,  
For as such a Ploughman traveleth in vain,  
To fruitful Land Cockle is not meet;  
Gall is ever bitter, Honey is ever sweet,  
Of all things contrary is falls Connections,  
Let Male and Female together ever meet;  
But both be cleansed of their Complexions.   

A Man of Nature engendereth but a Man,  
And every Beast engendereth his semblable;  
And as Philosophers rehearse well can,  
Diana and Venus in marriage be notable,  
A Horse with a Swine joineth not in a stable,  
For where is made unkindly geniture,  
What followeth but things abominable?  
Which is to say Monstrum in Nature.   

All this I find in the said Book,  
Brought to me when I lay a sleep;  
And of one thing good heed I took;  
The Wolf in kind is Enemy to the Sheep.  
The Rose full divers to the wild Neepe:  
For things joined that be contrary;  
Dame Nature complaining doth sit and weep:  
For false receipts found in her Library.   

And there it was so piteous complained,  
That men so err by false Opinions  
That be so far from truth away restrained,  
Like as they had lost wholly their Reasons,  
Not considering in their discretions;  
What mischief followeth as is oft seen,  
By these false froward Connections:  
As doth lepers with folks that been clean.   

Notwithstanding he that is sat so high in heaven,  
Crowned with a Crown of bright stones clear,  
Borne there to rain as chief chosen of seven:  
Equal with Phoebus shone in the same sphere,  
Without difference as Clerks to us lere,  
Sat there most royallin his diadem:  
Very Celestial and Angelic of cheer;  
And in all virtue like as he did seem.   

And in that Book I found well by writing,  
Like as the process made mention:  
How that there was once a mighty rich King,  
Clean of nature and of Complexion:  
Void of deformity from head so forth down,  
Which for his beauty as it is specified,  
And for his cleanness most sovereign of renown:  
Was among Planets in heaven stellefyed.   

Certain Brethren I found he had in Number,  
And of one Mother they were borne every each one:  
But a Sickness did them sore cumber,  
That none was whole on his feet to gone,  
Hoarse of language, clear voice had they none:  
For with a scab that was contagious,  
They were infected, hole was their none;  
For ever exiled because they were Leprous.   

The said King rose up in his Royal see,  
Seeing this mischief cast his Eye down,  
And of his mercy, and fraternal pity,  
Surprised in heart, full of Compassion:  
And began to complain of their Infection,  
Alas quoth he how came this adventure,  
Under what froward or false Constelation;  
Or in what hour had ye your ingendure.   

But sithence this mischief is to you befall,  
There is nothing which were more expedient,  
Then to choose one out amongst us all,  
Without spot all clear of his intent,  
For you to die by his own assent,  
To save the people from their Damnation:  
And with his blood ere you be fully shent,  
To make of his mercy your remission.   

The which Liquor most wholesome is and good,  
Against leprous humours and false infections,  
When from a vein taken is the blood;  
Cleansing each part from all corruptions,  
The Original taken from generations:  
Which is descended down from stock royal,  
Nourished with Milk of pure complexion;  
With menstruous which are not superficial.   

But when the Brethren of this worthy King  
Herd the Language, they fell in full great dread,  
Full sore weeping and said in Complaining  
That none of them was able to bleed,  
Because their blood was infeccious indeed,  
And of corrupt blood made is no Sacrifice,  
Wherefore alas there is no way to speed,  
That we can find, to help us in any wise.   

Of our Birth and of our Original,  
Clearly and truly to make mention;  
Excuse is there none in part nor in all;  
In sin was first our conception:  
Our bringing forth and generation,  
Fulfilled was in sorrow and wickedness,  
And our Mother in a short conclusion  
With Corrupt milk us fostered in distress.   

For who may make that seed to be clean,  
That first was conceived in uncleanes,  
For cankered rust may never I mean,  
By no craft show forth perfect brightness:  
Now let us all at once our Course address;  
And go unto our Mother to ask by and by,  
The final cause of our Corrupt sickness;  
That she declare unto us the Cause and why.   

The said Children uprose in a fury  
Of woeful rage, and went by one assent  
Unto their Mother that called was Mercury:  
Requiring her by great advisement,  
Before her Goddesses being every one present.  
To tell them truly and in no part to feign,  
Why their nature was corrupt and shent;  
That caused them evermore to weep and complain.   

To whom the Mother full bright of face and hew,  
Gave this answer remembered in Scripture,  
First when I was wedded a new,  
I conceived by prosses of true Nature:  
A Child of seed that was most clean and pure,  
Undefiled, most orient, fair and bright,  
Of all the PLANETS chief of ingendure:  
Which now in Heaven giveth so clcere a light.   

Whose Complexion is most temperate,  
In heat and cold and in humidity,  
In Earth also that there is no debate,  
Nor no repugnance by no quality:  
Nor none occasion of none infirmity,  
That among them there may be none discord,  
So well proportioned every-each in his degree,  
Each hour and space they be of so true accord.   

Whose Nature is so imperial,  
That fire so burning doth him no distress:  
His royal kind is so celestial,  
Of Corruption he taketh no sickness;  
Fire, Water, Air, nor Earth with his dryness,  
Neither of them may alter his Complexion,  
He fixeth Spirits through his high nobleness;  
Saveth infected bodies from their Corruption.   

His Heavenly health death may not assail,  
He dreadeth no venom, nor needeth no treacle,  
Wind Tempest ne Weather against him may prevail,  
So high in Heaven is his Tabernacle,  
In Earth he worketh many a miracle:  
He cureth Lepers and fetcheth home Fugitive,  
And to gouty Eyes giveth a clear Spectacle:  
Them to go that lame were all their lief.   

He is my Son and I his Mother dear,  
By me conceived truly in Marriage;  
As touching your Birth the sickness doth appear,  
Of Menstruous blood brought forth in tender age,  
Your lepry is showed in Body and in Visage,  
To make your hole Medicine is no other  
Drink, nor potion to your advantage,  
But the pure blood of him that is your dear Brother.   

A good Shepherd must die for his Sheep,  
Without grudging to speak in words plain,  
And semblable take hereof good keep,  
Your Brother must die and new be borne again,  
Though he be old, be hereof well certain;  
To youth again he must be renewed,  
And suffer passion or else all were vain,  
Then rising again right fresh and well hewed.   

Old Aeson was made young by Medea,  
With her drinks and with her potions,  
So must your Brother of pure Volunta  
Dyeand be young through his operation,  
And that through subtle nature's Confections,  
By whose death plainly to express;  
Ye shallbe purged from all infections:  
And your foul lepry changed to cleanness.   

With the said words the King began to abraid  
The tale adverting that she had told,  
How might a Man by nature thus he said  
Be borne again, namely when he is old?  
Then said his Mother by reason manifold:  
But if the Gospel thus doth mean,  
In Water and Spirit be renovate hit and cold,  
That he shall never plainly come into Heaven.   

The King was tristy and heavy of cheer,  
Upon his Knees meekly kneeled down,  
Prayed his Father in full low manner,  
To translate the Chalice of his passion,  
But for he thought the redemption  
Of his brethren, might not be fulfilled,  
Without his death nor their Salvation;  
For them to suffer he was right willed.   

And for to accomplish his purpose in sentence,  
By clear example who so looketh right,  
Heavy things from their Circumferance,  
Must up assend and after be made light,  
And things light ready to the flight  
Must descend to the Centre down,  
By interchaunging of nature's might,  
As they be moved by mean of Revolution.   

So as jupiter in a Cloud of Gold,  
Changed himself by transformation,  
And descended from his heavenly hold  
Like a Golden dew unto Danae down,  
And she conceived as made is mention,  
By influence of his power divine;  
Right so shall Phoebus right sovereign of renown  
To be conceived of his Golden rain decline.   

And to comfort his Brethren that were full dull,  
The Sun hath chosen without war or strife,  
The bright Moon when she was at the full,  
To be his Mother first, and after his wedded wife;  
In time of Ver the season vegetative,  
In Aries when Titan doth appear,  
Inspired by grace with the Spirit of life,  
This marriage hallowed at midday Sphere.   

And at this feast were the Gods all,  
Saturn from blackness was turned to white;  
And jupiter let his mantle fall,  
Full pale and meager of great delight,  
Clothed in lilies that every manner wight,  
Of Heaven and Earth, and Gods of the Sea,  
Rejoiced in Heart, and were full glad and light,  
To be present at this great Solemnity.   

Mars forgot there his sturdy black hardiness,  
Cast off his Habergeon fret with old rust;  
Venus forsook her mineral redness,  
took Gold for green and she again also for lust,  
Because she had in Phoebus such a trust,  
That he should this feast hold of most nobleness:  
Of brotherly pity needs as he must,  
Give her a mantle of Oriental brightness.   

After this Wedding here afore devised,  
Of fair Phoebus and fresh Lucine;  
Philosophers have prudently practised,  
A Closet round by their wise Doctrine,  
Clear as Crystal of Glass a little shrine;  
With heavenly dew stuffed that dungeon,  
Kept night and day with glorious maidens nine;  
To keep the Queen in her Conception.   

Religiously they kept their Silence,  
Till that from heaven their a royal light,  
And there with all in open audience;  
Was heard a voice almost at mid night,  
Among the Virgins most amiable of sight,  
That said unto them, to save that was forlorn;  
I must again through my imperial might,  
Be of my Mother new conceived and borne.   

I must pass by water and by Fire,  
The brunt abide and there from not decline,  
To save my brethren I have so great desire,  
With new light their darkness to yllumine,  
But sore I dread that venomous Serpentine,  
Which ever advanceth with his violence,  
My tender youth to hurt and to invenome,  
But in your keeping do you your diligence.   

The King thus entered in his bed royal,  
The Queen conceived under a Sun bright;  
Under her feet a mount like Crystal,  
Which had devoured her husband anon right,  
Dead of desire and in the Maiden's sight;  
Lost all the Colour of his fresh face,  
Thus was he dead, the Maidens feeble of mighr  
Dispaired, flept in the same place.   

The Serpent bold shed out his poison,  
The Queen and Maidens for fear took them to flight,  
Seven times ascending up and down  
With in a vault, now dark, now clear of light,  
Their generation was so strong of might,  
Tfter death now passeth Purgatory;  
Ao Resurrection as any Sun bright,  
Things that were lost to bring to his glory.   

The Queen took her full possession,  
The Soul reviving of the dead King;  
But of old hatred the toxicate poison,  
Was by the Serpent cast in to their hindering;  
The Prince was buried, but of his rising,  
The Btethrens were glad the truth was seen,  
When they were washed by his natural cleansing;  
And their old lepry by Miracle was made clean.   

The full Moon half shadowed the Sun,  
To put away the burning of his light;  
Black shadowed first the skies were so dunn,  
The Raven's bill began who looketh right,  
Blacker than Jet or Bugle to sight;  
But l●tle and little by ordinary appearance,  
The temperate fire with his cherishing might  
Turned all to white, but with no violence.   

Time to the Queen approached of Childing,  
The Child of Nature was ready to fly,  
Passage was there none to his out going:  
He spread his wings and found no liberty;  
Of nine Virgins he devoured three,  
The other six most excellent and fair,  
Fearful for dread in their greatest beauty,  
Spread their feathers and flew forth in the Air,   

The Child coloured first Black-will and after White,  
Having no heat in very existence,  
But by cherishing of the Sun bright,  
Of foreign fire there was no violence:  
Save that men say which have experience,  
He drank such plenty of the Water of the well,  
That his six sisters made no resistance;  
But would have devowred; Dasten can you tell.   

Sometimes black, sometimes was he red,  
Now like ashes, now Citrine of Colour:  
Now of Safforne hew, now sanguine was his head,  
Now white as a lylie he showed him in his bower,  
The Moon gave nourishment to him in his labour;  
And with all their force did their business,  
To clothe him fresher than any flower,  
With a mantle of everlasting whiteness.    

PIERCE THE BLACK MONK upon the Elixir.  

TAke Earth of Earth, Erths' Mother,  
And Watur of Earth it is no oder,  
And Fire of Earth that beareth the prize,  
But of that Earth look thou be wise,  
The true Elixir if thou wilt make,  
Earth out of Earth look that thou take,  
Pewer sutel fair and good,  
And than take the Water of the Wood:  
Clear as Crystal schyning bright:  
And do him together anon right,  
Three days than let him lie,  
And than depart him pryvyly and sly,  
Than schale be browght Watur schyning,  
And in that Watur is a soul reyning,  
Invisible and hyd and unseen,  
A marvellous matter it is to ween.  
Than depart him by dystilling,  
And you schalle see an Earth appearing,  
Hevie as metale schalle it be;  
In the who is hyd great prevety,  
Destil that Earth in green hue,  
Three days during well and true;  
And do him in a body of glass,  
In the who never no work was.  
In a Furnas he must be set,  
And on his heed a good lymbeck;  
And draw from him a Watur clear  
The who Watur hath no peer,  
And aftur macke your Fire stronger,  
And there on thy Glass continue longer,  
So schal you see come a Fire;  
Red as blood and of great ire,  
And aftur that an Earth leave there schale,  
The who is cleped the Mother of alle;  
Then into Purgatory sche must be do,  
And have the pains that longs thereto,  
Till sche be brighter than the Sune,  
For than thou hast the Maystrey won;  
And that schalbe within hours three,  
The who forsooth ys great ferly:  
Than do her in a clean Glass,  
With some of the Watur that hers was.  
And in a Furnas do her again,  
Till sche have drunk her Watur certain,  
And aftur that Watur give her Blood,  
That was her own pewre and good,  
And when sche hath drank alle her Fire,  
Sche will wax strong and of great ire.  
Than take you meet and milk thereto,  
And feed the Child as you schowlde do,  
Till he be grown to his full age,  
Than schal he be of strong courage;  
And turn alle Bodies that liefful be,  
To his own power and dignity,  
And this is the making of hour Stone,  
The truth here is towlde you evereech one.   

For all that taketh any other weigh,  
Mouch they looseth and munch they may,  
For truly there is no other way of right,  
But Body of Body and Light of Light,  
Man of Man begottyn is,  
And Beste of Beste to his likeness,  
Awl the fools in the world seeken;  
A thing that they may never meeten,  
They would have metal out of hem,  
That never was found by worldly men:  
Ne never was found by Goddis might,  
That they schould bear any such fryghte.   

All Saltes and Sulphur's far and ne'er,  
I interdite him alle in fere,  
Awl Corosive waters, Blood and Hair,  
Pyss, Horns, Worms and Saudiver,  
Alum, Atriment, alle I suspend,  
Rasalger and Arsenic I defend,  
Calx vive, and Calx mort his Brother,  
I suspend them both, one and other,  
For of alle things I will no moe,  
But four Elements in General I say so,  
Sun and Moon, Earth and Water;  
And here is alle that men of clatter,   

Our Gold and Sylver been no common plate,  
But a sperm owte of a Bodi I take,  
In the who is alle Sol, Lune, Life and Light  
Water and Earth, Fire and Fright:  
And alle cometh of one Image,  
But the Water of the Wood makeeth the marriage;  
Therefore there is none other way,  
But to take thee to thy Beads and pray:  
For Covetous Men it fyndyth never,  
Though they seek it once and ever,  
Set not your Hearts in this thing,  
But only to God and good living.  
And he that will come thereby,  
Must be meek, and full of mercy:  
Both in spirit and in Countenannce,  
Full of Chereti and good governance;  
And evermore full of alms deed,  
Simple and pewerly his life to lead:  
With Prayers, Pennaunces, and Piety,  
And ever to God a lover be,  
And alle the richeses that he is sped,  
To do God worschyppe with Alms deed.   

In Arsenyck sublymed there is a way straight,  
With Mercury calcined nine times his weight  
And ground together with the Water of might  
That beareth ingression life and light,  
And anon as they together been,  
Awl runnyth to Water bright and sheen,  
Upon this Fire they grow togethyr,  
Till they be fast and flee no whythyr;  
But than feed him fowrth with thy hon,  
With milk and meat tile they be strong,  
And thou schalt have there a good Stone,  
Whereof an Ounc on fowrty will gone:  
Upon Venus or on Mercury,  
This Medicyn will make thee merry.   

All you that have sowght many a day,  
Leave work, take your Beads and pray,  
For the longer that you seeken,  
The longer it is or you meeten;  
And he that now fain would be sped,  
listen to my Daughter Megg:  
For schhe scall tell you truth and right,  
Harken now with all your might.   

I am Mercury the mighty Flower,  
I am most worthy of Honour;  
I am sours of Sol, Luna, and Mars,  
I am genderer of jovis, many be my snares:  
I am settler of Saturn, and sours of Venus,  
I am Empress, princess and Regal of Queens,  
I am Mother of Mirror, and maker of light,  
I am head and hyghest and fairest in sight:  
I am both Sun, and Moon,  
I am sche that alle things must done.  
I have a Daughter height Saturn that is my darling,  
The who is Mother of all working,  
For in my Daughter there been hid,  
Four things Commonly I kydd:  
A Golden seed, and a spearme rich,  
And a Silver seed none him lich;  
And a Mercury seed full bright,  
And a Sulphur seed that is right.   

Of my Daughter wythowten dread,  
Been made Elyxirs white and red,  
therefore of her draw a Water cler,  
The science if thou list to leer.  
This Water reduceth every thing,  
To tenderness and to fyxing:  
It burgeneth groweth and giveth fright and light,  
Ingression life and lasting in sight:  
Awl righteous werkes' sooth to say,  
It helpeth and bringeth in a good way:  
This is the Water that is most worthy,  
Aqua perfectissima & flos mundi:  
For alle works this Water makeeth white,  
Reducing and schyning as Sylver bright:  
And of the Oil great marvel there is,  
For all things yt bryngyth to redness:  
As Cytrine gold he is full high,  
None ye so red nor none is so worthy:  
And in the Earth great marvele is hyd,  
That is first so black, and than so red:  
And alle is done in hours three,  
This may be cleped God's Prevetie:  
Than the Earth shall torn red as blood,  
Citrine Gold, natural clear and good,  
And than the red Oil to him schall go,  
Red Ferment, and red Mercury alsoe,  
And grow together weeks seven,  
Blessed be almighty God of Heaven:  
One Ounce of this Medicine worthy  
Cast upon two hundred ounces of Mercury:  
Schall make Gold most royal,  
And ever enduring to hold trial;  
Fire and Hammer Tuch and Test,  
And all essays most and least.  
And it is Medycen above common Gold,  
To man's body as God it would.   

For Gold that cometh from the Oar,  
Is nourished with fowl Sulphur:  
And Engendered upon Mercury he is,  
And nourished by Earth and Sulphur I wis,  
And our Gold is made of three pewre souls,  
In the who is no corruption foul:  
But purged pewre as clean as Crystal,  
Body and Spyryt and Sowle with all;  
And so they grow into a stone,  
In the who corruption there is none;  
And than cast him upon Mercury,  
And he schalbe Gold most worthy,  
Now have you heard the making of our Stone,  
The beginning and ending is all one.    

THE WORK OF RICH: CARPENTER.  

OF Titan Magnasia take the cler light,  
The read Gum that is so bright,  
Of Philosofris the Sulfer vife,  
I called Gold wythouten strife;  
Of him draw out a Tincture,  
And make a matrimony pure:  
Between the husband and the wife,  
I spoused with the Water of life:  
And so that none dyvysion  
Be there, in the conjunction  
Of the Moon and of the Son,  
After the marriage is begun;  
And that Mercury the planet,  
In loef make him so to meet:  
That eyder with oder be joined even,  
As a Stone engendered sent down from heaven;  
Of him make water clear running,  
As any Crystal bright schyning.  
Drawn out of bodies fixed,  
By Nature prively mixed  
Within a vessal depured clean,  
Of Philosofris bright and schene;  
Beware the Fume escape the nowght,  
And alleso marked well in thy thowght;  
That of the Fire the quallitee,  
Equal to Phebez beams be;  
In the month of june and jule,  
Understand me be not dull;  
For thou schalt see marveles great,  
Colours spring out of the heat:  
Fyrste Blakke and white, and so Red,  
And after Setryne wythouten dread:  
And so within hours three,  
That Stone schall thorough pierced be  
With Air that schall upon him light,  
The who is a wonder sight:  
when the spirit is refrained,  
And with the Body so constrained,  
That hem asounder may nothing part,  
So Nature hem doth there so coart,  
In matrise how they both been knyte,  
Let never thy Vessel be unshytte;  
Till this engendered have a stone,  
That in this world is not such on:  
For hyt is called Anymal,  
Richer than the Mineral.  
Wyche is founden in every please,  
Who foundeth hyt might have graze:  
In the and me and over alle  
Both Vegetables and Sophistical:  
On Hills hie and Valleys low,  
He groweth who cowde hyt know,  
Take this for an information,  
In Caryt and in Proportion,  
Lyth alle who so coude seek out,  
In Bus and Nubi is alle the doubt:  
He that puts himself in pres,  
To Genis and to Species:  
Qualitas and every quantity,  
To mane a man hyt wol not be,  
To bring about this treseur,  
I mean hour Stone of such valour;  
And yet who coude well understand,  
May found hit ready at his hand:  
For Fowls that in the Air done flee,  
And also Fisches in the See:  
The moister of the read Grape  
And of the white, who could him take:  
Virtues of Erbes vegetyff,  
And souls of Bestes sensytyff:  
Raisins of Angels that doth discern,  
Goude and Yeul Man to govern,  
All brings to thine house  
This Noble Ston so precious,  
And Soverente of alle this work,  
Both to Lewd and to Clerk:  
This lieth alle by discretion,  
In Fire, and in Decoction:  
The craft recordeth yif he can read,  
How all and sum who shall speed;  
In Books eler as ye may see,  
Stat in Ignis regimine:  
To bring fosth at my devies,  
This rich Ruby, this Ston of pries:  
Hard hevy and piercing,  
Now is this a wonder thing:  
I coude never such on a spy;  
Save that I find how on Marie:  
Fyrst found hyt wythouten lese,  
The which was sister to Moysez:  
But who hyt be that schall hyt work,  
Let him not begenn in the dark:  
For he mai fail for fault of light,  
But the Sun schyne full bright:  
Advyse the well ere thou begene,  
Or else little schalt thou win.    

THE HUNTING OF the GREENELYON.  

ALL hail to the noble Company  
Oftrue Students in holy Alchemy,  
Whose noble practice doth him teach  
To veil their secrets with misty speech;  
Might it please your worshipfulnes  
To hear my silly soothfastnes,  
Of that practice which I have seen,  
In hunting of the Lion Greene:  
And because you may be paid,  
That is truth, that I have said;  
And that you may for surety ween,  
That I know well this Lion green:  
I pray your patience to attend  
Till you see my short writ end,  
Wherein I'll keep my noble Master's read,  
Who while he lived stood me in steed;  
At his death he made me swear him to,  
That all the secrets I schould never undo  
To no one Man, but even spread a Cloud  
Over my words and writes, and so it shroud,  
That they which do this Art desire,  
Should first know well to rule their Fire:  
For with good reason it doth stand,  
Swords to keep fro mad men's hand:  
Lest th'one should, kill th'other burne,  
Or either do some sore shroud turn:  
As some have done that I have seen,  
As they did hunt this Lion green.  
Whose colour doubtless is not so,  
And that your wisdoms well do know;  
For no man lives that ever hath seen  
Upon four feet a Lion coloured green:  
But our Lion wanting maturity,  
Is called green for unripenes trust me,  
And yet full quickly can he run,  
And soon can overtake the Sun:  
And suddenly can him devour,  
If they be both shut in one tower:  
And him Eclipse that was so bright,  
And make this red to turn to white:  
By virtue of his crudytie,  
And unripe humours which in him be,  
And yet within he hath such heat,  
That when he hath the Sun up eat,  
He bringeth him to more perfection,  
Than ever he had by Nature's direction.  
This Lion maketh the Sun sith soon  
To be joined to his Sister the Moon:  
By way of wedding a wondrous thing,  
This Lion should cause him to beget a King:  
And 'tis as strange that this King's food,  
Can be nothing but this Lion's Blood;  
And 'tis as true that this is none other,  
Than is it the King's Father and Mother.  
A wonder a Lion, and Sun and Moon,  
All these three one deed have done:  
The Lion is the Priest, the Sun and Moon the wed,  
Yet they were both borne in the Lion's Bed;  
And yet this King was begot by none other,  
But by Sun and Moon his own Sister and Brother.   

O noble Master of pardon I you pray,  
Because I did well-near bewray  
The secret which to me is so dear,  
For I thought none but Brothers were here:  
Than schould I make no doubt  
To have written plainly out,  
But for my fealty I must keep aye,  
I'll turn my pen another way,  
To speak under Benedicite  
Of this noble Company:  
Wych now perceives by this,  
That I know what our Lion is.   

Although in Science I am no Clerk,  
Yet have I laboured in this work:  
And truly withouten any nay,  
If you will listen to my lay:  
Some thing thereby you may find,  
That well may content your mind,  
I will not swear to make you give credence,  
For a Philosopher will find here in evidence,  
Of the truth, and to men that be Lay,  
I skill not greatly what they say.  
For they ween that our Lion is  
Common Quick silver, but truly they miss:  
And of this purpose evermore shall fail,  
And spend his Thrift to little avail,  
That weeneth to work his will thereby,  
Because he doth so ready fly;  
Therefore leave off ere thou begin,  
Till thou know better what we mean;  
Which when thou dost than wilt thou say  
That I have taught thee a good lay,  
In that which I have said of thee before,  
Wherefore listen and mark well my lore.   

When thou hast thy Lion with Sol and Luna well fed,  
And laid them cleanly in their Bed;  
An easy heat they may not miss,  
Till each the other well can kiss;  
And that they shroud them in a skin,  
Such as an Egg yelke lieth in:  
Than must thou draw from thence away,  
A right good secret withouten any nay:  
Wych must serve to do thee good,  
For it is the Lion's Blood:  
And therewith must the King be fed,  
When he is risen from the dead:  
But long time it willbe,  
Or ere his death appear to thee;  
And many a sleep thou must lack,  
Or thou him see of Colour black.  
Take heed you move him not with ire,  
But keep him in an easy fire;  
Until you see him separate,  
From his vile Earth vituperate;  
Wych willbe black and light withal,  
Much like the substance of a fusball:  
Your magnet in the midst willbe,  
Of Colour fair and white trust me;  
Then when you see all this thing,  
Your fire one degree increasing;  
Until you well may see thereby,  
Your matter to grow very dry:  
Then it is fit without delay,  
The excrements be ta'en away;  
Prepare a Bed most bright and shine  
For to lodge this young Child in:  
And therein let him alone lie,  
Till he be throughly dry;  
Than is time as I do think,  
After such drought to give him drink:  
But thereof the truth to show,  
Is a great secret well I know;  
For Philosophers of time old,  
The secret of Imbibition never out told;  
To create Magnesia they made no care,  
In their Books largely to declare;  
But how to order it after his creation,  
They left poor men without consolation;  
So many men thought they had had perfection,  
But they found nothing in their Projection:  
Therefore they marred what they had made before,  
And of Alchemy they would have no more.  
Thus do old Fathers hide it from a Clerk,  
Because in it consisteth the whole subtle work;  
Wych if ye list of me to know,  
I shall not fail the truth to show.  
When your pure matter in the glass is fit,  
Before that you your vessel shitt;  
A portion of your Lion's sweat  
Must be given it for to eat:  
And they must be grounded so well together,  
That each from other will flee no whither;  
Then must you seal up your Glass,  
And in his Furnace where he was,  
You must set them there to dry.  
Which being done then truly,  
You must prepare like a good Physician,  
For another Imbibition:  
But evermore look that you dry  
Up all his drink, that none lie by,  
For if you make him drink too free,  
The longer will your working be,  
And if you let him be too dry,  
Than for thirst your Child may die;  
Wherefore the mean to hold is best,  
'twixt overmoyst and too much roast;  
Six times thy Imbibitions make,  
The seaventh that Saboaths rest betake:  
Eight days 'twixt ilke day of the six,  
To dry up moist and make it fix;  
Then at the nynth time thy Glass up seal,  
And let him stand six weeks each deal:  
With his heat tempered so right,  
That Blacknes passed he may grow white;  
And so the seaventh week rest him still,  
Till thou Ferment after thy will;  
Which if thou wilt Ferment for white,  
Thereby thou 'gainst no great profit;  
For I assure thee thou needest not dread,  
To proceed with fire till all be Red;  
Than must thou proceed as did Philosophers old  
To prepare thy Ferment of peure Gold,  
Which how to do though secret that it be,  
Yet will I truly teach it thee.   

In the next Chapter as erst I did say,  
That so the truth find you may,  
Therefore of Charity and for our Lord's sake,  
Let no man from my writings take  
One word, nor add thereto,  
For certainly if that he do,  
He shall show malice from the which I am free,  
Meaning truth and not subtlety;  
Which I refer to the Judgement  
Of those which ken the Philosopher's intent:  
Now listen me with all your might,  
How to prepare your Ferment right.   

O noble Work of works that God has wrought,  
Whereby each thing of things are forth aye brought;  
And fitted to their generation,  
By a noble fermentation;  
Which Ferment must be of such a thing,  
As was the works begyning;  
And if thou do progress aright  
When thou hast brought the work to white;  
And than to stay is thy intent,  
Do after my Commandment;  
Work Luna by herself alone,  
With the blood of the green Lion:  
As erst thou didst in the beginning,  
And of three didst make one thing,  
Orderly yielding forth right,  
Till thy Magnet show full white;  
So must thou work all thy Ferment,  
Both White and Red, else were it shent.  
Red by it self and so the White,  
With the Lion's Blood must be deight;  
And if thou wilt follow my lore,  
Set in thy Ferment the same hour,  
Of Sol for Redd, of Luna for White,  
Each by himself let work tied;  
So shall thy Ferment be ready edress,  
To feed the King with a good mess  
Of meats that fit for his digestion,  
And well agreeing to his Complexion;  
If he be of Colour White,  
Feed him than with Luna bright;  
If his flesh be perfect Red,  
Than with the Sun he must be fed,  
Your Ferment one fourth part must be,  
Into your Magnet made evenly,  
And join him warm and not cold,  
For raw to ripe you may be bold  
Have disagreement so have heat and cold:  
Therefore put him warm into thy Glass,  
Then seal it up even as it was:  
And Circle all till it be won,  
By passing degrees every each one:  
Both black and white, and also red,  
Than of the Fire here have no dread;  
For he will never dread the fire,  
But ever abide thy desire.   

And here a secret to thee I must show,  
How to Multeplie that thou must know,  
Or else it willbe over micle pain  
For thee to begin thy work again:  
I say to thee that in no fashion,  
It's so well Multeplied as with continual Firmentation:  
And sure far it willbe exalted at the last,  
And in Projection ren full fast:  
There for in fire keep Firment always,  
That thy Medicine augment master aye;  
For if the maid do not her leaven save,  
Then of her Neighbour's sche must needs go crave;  
Or sche must stay till sche can make more,  
Remember the Proverb that store is no sore:  
Thus have I taught thee a lesson, full of truth,  
If thou be wicked therefore my heart is ruth:  
Remember God his blessing he can take,  
When he hath given it, if abuse any you make,  
For surely if thou be a Clerk,  
Thou wilt find truth in this work:  
But if so be that thou be lay,  
And understond not what I say,  
Keep Council then and leave thy Toy,  
For it befitts no Lymmer loy,  
To meddle with such great secrecy:  
As is this high philosophy.  
My Council take, for ●how schalt find it true,  
Leave of seeking this Lion to pursue,  
For him to hunt that is a pretty wile,  
Yet by his Craft he doth most Folk beguile,  
And him devour and leave him full of care,  
Wherefore I bid thee to beware.  
And Council give thee as my friend,  
And so my Hunting here I end.  
Praying God that made us we may not myss  
To dwell with him in his Heavenly blyss.    

THE BREVIARY OF NATURAL PHILOSOPHY.  
Compiled by the unlettered Scholar THOMAS CHARNOCK.  
Student in the most worthy science of Astronomy and Philosophy. The first of january Anno. Dom. 1557.  
Anno. Dom. 1557. The first day of the new year This Treatise was begun as after may appear.  

The Book Speaketh.  

COme hither my Children of this Discipline,  
Which in natural Philosophy have spent so long time;  
To ease your painful Study I am well willed  
And by the grace of God it shall be fulfilled;  
If he in me (my Author) will shed one drop of grace,  
The better he shall finish me and in shorter space.  
And if you will know what I am surely,  
I am named the The Breviary of natural Philosophy.  
Declaring all Vessels and Instruments,  
Which in this Science serve our intents.  
For more things belong unto the same,  
More than any Author hath written the Name;  
Which hath brought many a one in great doubt,  
What is the Implements that longeth thereabout;  
Wherefore in good order, I will anon declare,  
What Instruments for our Art you need to prepare.     

The Preface of the Author.  

Go forth little Book in volume but small,  
Yet hast thou in thee that is not in them All,  
For satisfying the minds of the Students in this Art,  
Then art thou worth as many Books, as will lie in a Cart:  
Glad may he be that hath thee in his keeping,  
For he may find through diligent seeking,  
All things in thee which shall be necessary,  
As Vessels and Instruments belonging to Alchemy;  
Which would set many a Man's heart on fire,  
To have the same knowledge they have so great desire.  
And no marvel though they be glad and fain,  
For they have spent many a pound in vain;  
In making of Vessels of many divers sorts,  
And have brought them out of many strange Ports:  
Because they did not well understand,  
That all things we need we have in England.  
Now think you that this will not save many a Mark,  
Unto those that have wrestled so long in our Work?  
Yes some would spend all the Money in their pouch,  
If they knew but this or half so much.  
Wherefore of pity I will no longer refrain,  
But declare all things their purpose to attain.  
Wherefore if you do happen on my Book,  
Either by Casualty, Hooke, or by Crook:  
Yet pray for my Soul when I am dead and rotten,  
That of Alchemy Scyence the door hath let open;  
Sufficient for thee if thou have any Brain,  
Now sharpen thy wits that thou mayst it attain.    

The Breviary of Philosophy.  

The first Chapter.  

NOw will I declare all things at large,  
Of Implements of this Work and what is the charge:  
And first with the Potter I will begin,  
Which cannot make that which he hath never seen;  
Whether that thy Vessels be made to thy mind,  
Stand by while he worketh more surety to find,  
And show him what to do by some sign or similitude,  
And if his wits be not to dull nor rude,  
He will understand what thou dost mean,  
For I think few Potters within this Realm  
Have made at any time such cunning ware,  
As we for our science do fashion and prepare;  
And when he hath form them unto thy purpose,  
For what occasion thou needest not disclose:  
But if he say unto you, Good Master mine,  
Tell me for what purpose or what engine  
Shall these Vessels serve that thou cause me to make,  
For all my life hitherto I dare undertake  
I never form such, nor the like of them;  
Yet are they but plain without wrinkle or hem,  
One within another, it is a pretty feat,  
The third without them to guide up the heat:  
Then say unto him to satisfy his mind,  
That ye have a Father which is somewhat blind,  
Who if it please God you will endeavour,  
To still a water his blindness to dissever:  
Which is the Elixir of life as wise men say,  
And in this doing God send me my prey;   

Then will he say this or the like,  
I pray God to send ye that which you seek,  
And thus with the Potter thou hast now done,  
Without thou break thy Pots with the heat of the Sun:  
Which if it do it turns thee to pain,  
And there is no way but to make them new again.   

As soon as with the Potter thou hast made an end,  
Then with a joiner thou must Condescend,  
Who also must have this Council and wit,  
To make a Tabernacle the Vessel to fit;  
Which willbe also in great doubt,  
For what purpose it will serve about;  
In that he never made nor framed none such,  
Although it be made like to a Hutch:  
Then tell him a Tale of a roasted Horse,  
Unto the which he will have no remorse:  
And laugh and say it is a Borough for a Fox,  
Although it be made sure with Keys and lock,  
And thus with the joiner thou hast made an end,  
Without thou set it on fire as I did mine.   

As for Glassemahers they be scantin this land,  
Yet one there is as I do understand:  
And in Sussex is now his habitation,  
At Chiddinsfold he works of his Occupation:  
To go to him it is necessary and meet,  
Or send a servant that is discreet:  
And desire him in most humble wife  
Ito blow thee a Glass after thy devise;  
If were worth many an Arm or a Leg,  
The could shape it like to an egg;  
To open and to close as close as a hair,  
If thou have such a one thou needest not fear.  
Yet if thou hadst a number in to store,  
It is the the better, for Store is no sore.    

The second Chapter.  

NOW LORD of thy grace I beseech thee suffer me,  
To finish my pretence in this rude Study:  
For this nor aught else without thy help can be done,  
As neither the Conjuntion of Sun nor Moon:  
Nor yet other Planets can motion themselves an hour,  
Without thy providence and thy divine power:  
Wherefore in all things that we do begin,  
Let us with prayer call for help of him:  
That he bring our doings to effect,  
Which must be done very Circumspect:  
Wherefore if you think to obtain your intent,  
Fear God and keep his Commandment:  
And beware of Pride and let it pass,  
And never be looking too much in thy Glass;  
Deceive no man with false measure,  
For truly that is ill gotten treasure:  
But let thy weights be true and just,  
For weight and measure every man must  
Unto his Neighbour yield uprightly,  
And so must thou in the work of Philosophy:  
And also feed him which is hungry,  
And give him drink which is thirsty.  
Give liberally I say as riches do arise,  
And from thirsty body turn not away thy Eyes.   

What and two poor Men at one time come unto thee  
And say, Master; for the love of God and our Lady,  
Give us your Charity whatsoever you please,  
For we have not one penny to do us ease;  
And we are now ready to the Sea pressed,  
Where we must abide three months at the least;  
All which time to Land we shall not pass,  
No although our Ship be made but of Glass,  
But all tempest of the Air we must abide,  
And in dangerous roads many times to ride;  
Bread we shall have none, nor yet other food,  
But only fair water descending from a Cloud:  
The Moon shall us burn so in process of time,  
That we shallbe as black as men of Ind:  
But shortly we shall pass into another Climate,  
Where we shall receive a more purer estate;  
For this our Sins we make our Purgatory,  
For the which we shall receive a Spiritual body:  
A body I say which if it should be sold,  
Truly I say it is worth his weight in Gold:  
Son give these two, one penny in their Journey to drink,  
And thou shalt speed the better truly as I think.    

The third Chapter.  

NOw have I good will largely to write,  
Although I can but slenderly indite;  
But whether I can or cannot indeed,  
With the Chapter of Fire I will proceed:  
Which if thou knowest not how to govern and keep,  
Thou wert as good go to bed and sleep,  
As to be cumbered therewith about,  
And therefore I put thee most certainly out of doubt;  
For when I studied this science as thou dost now,  
I fell to practise by God I vow:  
I was never so troubled in all my life before,  
As intending to my Fire both Midday Eve and Morn:  
And all to keep it at an even stay;  
It hath wrought me woe moe than I will say.  
Yet one thing of truth I will thee tell,  
What great mishap unto my Work befell;  
It was upon a Newyeares' day at Noon,  
My Tabernacle caught fire, it was soon done:  
For within an hour it was right well,  
And straight of fire I had a smell.  
I ran up to my work right,  
And when I come it was on a fire light:  
Then was I in such fear that I began to stagger,  
As if I had been wounded to the heart with a dagger;  
And can you blame me? no I think not much,  
For if I had been a man any thing rich,  
I had rather have given 100 Marks to the Poor,  
Rather than that hap should have chanced that hour.  
For I was well onward of my Work truly,  
God save my Master's life, for when he thought to die,  
He gave me his work and made me his Heir,  
Wherefore always he shall have my prayer:  
I obtained his grace the date herefro not to vary,  
In the first and second year of King Philip & Queen Mary.   

Yet lewdly I lost it as I have you told,  
And so I began the new and forgot the old,  
Yet many a night after I could not sleep in Bed  
For ever that mischance troubled my head,  
And fear thereof I would not abide again;  
No though I should reap a double gain,  
Wherefore my charge rose to a greater sum,  
As in hiring of a good stout Groom;  
Which might abide to watch and give attendance,  
Yet often times he did me displeasance,  
And would sleep so long till the Fire went out,  
Then would the Knave that whoreson Lout,  
Cast in Tallow to make the fire burn quicker,  
Which when I knew made me more sicker;  
And thus was I cumbered with a drunken sot,  
That with his hasty fire made my Work too hit;  
And with his sloth again he set my work behind;  
For remedy thereof to quiet my Mind,  
I thrust him out of doors, and took myself the pain,  
Although it be troublesome it is the more certain;  
For servants do not pass how our works do frame,  
But have more delight to play and to game.  
A good servant saith Solomon let him be unto thee,  
As thine own heart in each degree.  
For it is precious a faithful servant to find,  
Esteem him above treasure if he be to thy mind;  
Not wretchles, but sober, wise, and quiet,  
Such a one were even for my diet:  
Thus having warned thee of an ill servant sufficient,  
But a good servant is for our intent.    

The fourth Chapter.  

WHen my Man was gone I began it anew,  
And old troubles then in my mind did renew;  
As to break sleep oftentimes in the night,  
For fear that my Work went not aright;  
And oftentimes I was in great doubt,  
Lest that in the night, my fire should go out:  
Or that it should give to much heat,  
The pensiveness thereof made me to break sleep:  
And also in the day lest it should miscarry,  
It hath made my mind oftentimes to vary;  
Wherefore if thou wilt follow my reed,  
See thy fire safe when thou goest to Bed:  
At Midnight also when thou dost arise,  
And in so doing I judge thee to be wise:  
Beware that thy Fire do no man harm,  
For thou knowest many a man's House and Barn  
Have been set on fire by mischance,  
And specially when a Fool hath the governance;  
Our Fire is chargeable, and will amount  
Above 3. pound a week, who hath list to cast account,  
Which is chargeable to many a poor man,  
And specially to me as I tell can:  
And Geber bids poor men be content,  
Haec Scientia pauperi & agento non convenit  
Sed potius est illis inimica, and bids them beware,  
Because their money they may not well spare;  
For thou must have Fires more than one or two,  
What they he George Ripley will thee show;  
Above a hundred pounds truly did I spend,  
Only in fire ere 9 months came to an end;  
But indeed I begun when all things were dear,  
Both Tallow, Candle, Wood, Coale and Fire:  
Which charges to bear sometimes I have sold,  
Now a Jewel, and then a ring of Gold:  
And when I was within a Month's reckoning,  
Wars were proclaimed against the French King.   

Then a Gentleman that ought me great malice,  
Caused me to be pressed to go serve at Callies:  
When I saw there was none other boot,  
But that I must go spite of my heart to't;  
In my fury I took a Hatchet in my hand,  
And broke all my Work whereas it did stand;  
And as for my Potts I knocked them together,  
And also my Glasses into many a shiver;  
The Crow's head began to appear as black as jet▪  
Yet in my fury I did nothing let:  
But with my work made such a furious fair,  
That the Quintessence flew forth in the Air.  
Farewell quoth I, and seeing thou art gone,  
Surely I will never cast of my Falcon,  
To procure thee again to put me to hindrance,  
Without it be my fortune and chance,  
To speak with my good Master or that I die;  
Master I. S. his name is truly:  
Nigh the City of Salisbury his dwelling is,  
A spiritual man for sooth he is;  
For whose prosperity I am bound to pray,  
For that he was my Tutor many a day,  
And understood as much of Philosophy,  
As ever did Arnold or Raymund Lullie:  
Geber, Hermes, Arda, nor yet King Caleb,  
Understood no more than my good Master did.  
I traveled this Realm Est and West over,  
Yet found I not the like between the Mount and Dover:  
But only a Monk of whom I'll speak anon,  
Each of them had accomplished our White Stone:  
But yet to the Red Work they never came near,  
The cause hereafter more plainly shall appear;  
And thus when I had taken all this pains,  
And then could not reap the fruit of my gains:  
I thought to myself, so to set out this Work,  
That others by fortune may hit right the Mark.    

The fifth Chapter.  

I am sorry I have nothing to require my Master's gentleness,  
But only this Book a little short Treatise;  
Which I dare say shall as welcome be to him,  
As if I had sent him a Couple of Milch Kine:  
And here for his sake I will disclose unto thee,  
A great seacret which by God and the Trinity,  
Since that our Lord this world first began,  
Was it not so opened I dare lay my hand,  
No, all the Philosophers which were before this day,  
Never knew this secret I dare boldly say.   

And now to obtain thy purpose more rather.  
Let thy Fire be as temperate as the Bath of the bath.  
Oh what a goodly and profitable Instrument,  
Is the Bath of the bath for our fiery intent!  
To seek all the World throughout I should not find,  
For profit and liberty a Fire more fit to my mind.  
Go or ride where you list for the space of a year  
Thou needest not care for the mending of thy Fire.  
A Monk of Bath which of that house was Pryor,  
Told me in seacret he occupied none other fire,  
To whom I gave credit even at the first season,  
Because it depended upon very good reason:  
He had our Stone, our Medicine, our Elixir and all,  
Which when the Abbey was suppressed he hid in a wall:  
And ten days after he went to fetch it out,  
And there he found but the stopple of a Clout.  
Then he told me he was in such an Agony,  
That for the loss thereof he thought he should be frenzy,  
And a Toy took him in the head to run such a race,  
That many year after he had no settling place;  
And more he is dark and cannot see,  
But hath a Boy to lead him through the Country.   

I happened to come on a day whereas he was,  
And by a word or two that he let pass,  
I understood straight he was a Philosopher,  
For the which cause I drew to him near;  
And when the Company was all gone,  
And none but his Boy and he and I alone,  
Master quoth I for the love of God and Charity,  
Teach me the secrets of Natural Philosophy.   

No Son, quoth he, I know not what thou art,  
And shall I reveal to thee such a precivos Arte?  
No man by me shall get such gains,  
No not my Boy which taketh with me such pains,  
That to disclose it lies not in my Bands,  
For I must surrender it into the Lords hands,  
Because I hear not of one that hath the same;  
Which lifts up his mind and is apt for the same,  
Which if I could find I would ere I die,  
Reveal to him that same great mystery:  
Yet one there is about the City of Salisbury,  
A young man of the age of Eight and Twenty,  
Charnock is his name of Tennet that Isle,  
His praise and Commendations soundeth many a Mile;  
That for a Young man he is toward and apt,  
In all the seven liberal Scyences set none apart:  
But of each of them he hath much or title,  
Whereof in our science he may claim a title:  
His praise spreads also for his good indighting,  
And of some of his doings I have heard the reciting,  
Both of Prose and Meeter, and of Verse also,  
And sure I commend him for his first show,  
I think Chancer at his years was not the like,  
And Skelton at his years was further to seek;  
Wherefore for his knowledge, gravity and wit,  
He may well be Crowned Poet Laureate.   

Cease Father quoth I and hear me speak,  
For my name is Charnock upon whom you treat;  
But this which you say to me is great wonder,  
For these qualities and I am far asunder;  
I am no such Man as you have made reckoning,  
But you shall speak for me when I go a wiving:  
Your praise will make me speed, though it be not true,  
Nor yet my substance worth an old horse shoe.   

Is your name Charnocke, and the same Man?  
Yea Sir quoth I: then stumbled he to give me his hand:  
And talked an hour with me in the Philosopher's speech,  
And heard that in no question I was to seeche,  
My Son quoth he let me have thy prayer,  
For of this Science I will make thee mine heir;  
Boy quoth he lead me into some secret place,  
And then depart for a certain space,  
Until this man and I have talked together:  
Which being done, quoth he, now gentle Brother,  
Will you with me to morrow be content,  
Faithfully to receive the blessed Sacrament,  
Upon this Oath that I shall here you give,  
For ne Gold ne Silver as long as you live,  
Neither for love you bear towards your Kin,  
Nor yet to no great Man preferment to win:  
That you disclose the seacret that I shall you teach,  
Neither by writing nor by no swift speech;  
But only to him which you be sure  
Hath ever searched after the secrets of Nature?  
To him you may reveal the secrets of this Art, (depart.  
Under the Covering of Philosophy before this world ye  
What answer will you give me: let me hear?  
Master quoth I, I grant your desire.  
Then Son quoth he keep this Oath I charge thee well  
As thinkest to be saved from the pit of Hell.   

The next day we went to Church, and after our devotion  
A Priest of his Gentleness heard both our Confessions;  
Which being done, ●o Mass straight we went,  
And he ministered to us the holy Sacrament;  
But he never wist what we meant therein:  
For with a contrary reason I did him blind,  
And so home to dinner we went to our host,  
All which refection I paid for the Cost.  
When dinner was done I walked in the field  
Large and plain, where people pass by but seld,  
And when we were in the midds, Boy quoth he go pick a Thistle  
And come not again before I for thee whistle.   

Now Master quoth I the Coast from hearers is clear,  
Then quoth he my son hearken in thine Ear;  
And within three or four words he revealed unto me,  
Of Minerals prudence the great Mystery.  
Which when I heard my Spirits were ravished for Joy,  
The Grecians were never gladder for the winning of Troy:  
As I was then remembering my good Master thee,  
For even the self same secret he did me show:  
Nine days and no more I tarried with him sure,  
But Lord in this time what secrets of Nature  
He opened to me at divers sundry times,  
As partly I have told thee in my former Rhymes:  
The rest is not to be written on pain of Damnation,  
Or else in this Book truly I would make relation;  
Now Father quoth I, I will depart you fro,  
And for you I will pray whether soever I go;  
Son quoth he God's blessing go with thee and thine,  
And if thou speed well, let me hear of thee again.    

The sixth Chapter.  

WHen I was gone a mile or two abroad,  
With fervent prayer I praised the Lord:  
Giving him thanks for that prosperous Journey,  
Which was more leaver to me then an 100 l. in money:  
Surely quoth I my Master shall know all this,  
Or else my Brains shall serve me amiss;  
Which if they were so good as the Monk made mention,  
Then would I write to my Master with a better invention,  
O Lord quoth I what a solemn Oath was this given!  
Surely in sheets of Brass it is worthy to be graven;  
For a perpetual memory ever to remain  
Among the Philosophers, for an Oath certain:  
And when I was two day's Journey homeward,  
To ask him a question to him again I fared,  
Which I had forgotten, and would not for my Land,  
But that doubt truly I might understand.   

I thought it not much to go back with all speed,  
To seek him out, & to the house where I left him I y,  
And there in a Chamber anon I found him out,  
Praying upon his Beads very devout:  
Father quoth I a word with you I do beseech:  
Who is that quoth he? my Son Charnock by his speech:  
Yea forsooth quoth I, I am come back to you,  
Desiring you heartily to tell me one thing true:  
Which is this. Who was in Philosophy your Tutor,  
And of that Seacret to you the Revealer?  
Marry quoth he and speak it with hearty Joy,  
Forsooth it was Ripley the Canon his Boy:  
Then I remembered my good Master again,  
Which told he did it never attain  
Of no manner of Man but of God, he put it in his head,  
As he for it was thinking lying in his Bead:  
And thus I tarried with him all that night,  
And made him as good Cheer as I might.  
In the morning I took my leave of him to depart,  
And in the process of time came home with a merry heart;  
But that mirth was shortly turned to care,  
For as I have told you so my Work did far.   

Once I set it on fire which did me much woe,  
And after my Man hindered me a Month or two;  
Yet the Gentleman did me more spite than the rest,  
As when he made me from work to be pressed,  
Then Bedlam could not hold me I was so fret,  
But soused at my work with a great Hatchett;  
Rathing my Potts and my Glasses altogether,  
I wisse they cost me more or I got them thither:  
The ashes with my stir flew all about,  
One Fire I spilt and the other I put out:  
All the Rubbish to the dunghill I carried in a Sack,  
And the next day I took my Coats with the Cross at the back;  
And forth I went to serve a Soldiers room  
And surely quoth I, there shall come the day of Dome;  
Before I practise again to be a Philosopher,  
Wherefore have me Commended to my good Master.  
And now my students in this Art, my promise I have kept justly,  
And that you shall find true when you understand me truly;  
Which before that day never think to speed,  
For a plainer Book than this never desire to read:  
And true it is also if you can pick it out,  
But it is not for every Cart slave or Lout;  
This to understand, no though his wits were fine,  
For it shallbe hard enough for a very good Divine  
To Construe our meaning of this worthy science,  
But in the study of it he hath taken great diligence:  
Now for my good Master and Me I desire you to pray,  
And if God spare me life I will mend this another day.   
Finished the 20th of JULY, 1557. By the unlettered Scholar THOMAS CHARNOCK, Student in the most worthy science of ASTRONOMY and PHILOSOPHY.    

Aenigma ad Alchimiam.  

When seven. times xxvi. had run their race,  
Then Nature discovered his black face:  
But when an C. and L. had overcome him in fight,  
He made him wash his face white and bright:  
Then came xxxvi. with great rialltie,  
And made Black and White away to i'll:  
Me thought he was a Prince off honour,  
For he was all in Golden armour;  
And one his head a Crown off Gold  
That for no riches it might be sold:  
Which till I saw my hartte was cold  
To think at length who should wine the field  
Till Black and White to Red did yield;  
Then heartily to God did I pray  
That ever I saw that joyful day.   
1572. T. Charnocke.   

Aenigma de Alchimiae.  

WHen seven times xxvi had run their race,  
Then Nature discovered his black face.  
But which an C. and L. came in with great blost  
And made Black nigh to fly the Coste:  
Yet one came after and brought 30. off great might,  
Which made Black and White to flee quite;  
Me thought he was a Prince off honour,  
For he was all in Golden Armour,  
And one his head a Crown off Gold:  
That for no riches it might be sold,  
And truly with no Philosopher I do mock;  
For I did it my sellffe Thomas Charnocke:  
Therefore God coomforte the in thy work  
For all our wrettinge are very dark,  
Despise all Books and them defy,  
Wherein is nothing but Recipe & Accipe;  
Few learned men with in this Realm,  
Can tell the aright what I do mean;  
I could find never man but one,  
Which cold teach me the secrets off our Stone:  
And that was a priest in the Close off Salesburie,  
God rest his sol in heaven full miry.   
1572. T. CHARNOCKE.   

BLOOMEFIELDS BLOSSOMS: OR, The Camp of PHILOSOPHY.  


WHen Phoebus was entered the sign of the Ram,  
In the Month of March when all things do spring;  
Lying in my bed an old Man to me came,  
Laying his hand on my buisy head flumbering;  
I am, said he, Time, The Producer of all thing:  
Awake and rise, prepare thyself quickly,  
My intent is to bring thee to the Camp of Philosophy.   

Blooms and Blossoms plentifully in that field,  
Been pleasant flourishing dickt with Colour gay,  
Lively water fountains eke Beasts both tame and wild;  
Over shadowed with Trees fruitful on every spraye,  
Melodiously singing the Birds do sit and say:  
Father Son and holy Ghost one God in persons three,  
Empery and honour be to thee O holy Trinity,   

Lo thus when he had said I arose quickly,  
Doing on my Clothes in haste with agility,  
Towards the Camp (we went) of Philosophy:  
The wonderful sights there for to see;  
To a large great Gate father Time brought me,  
Which closed was than he to me said,  
Each thing hath his Time, be thou than nothing dismayed.   

Then great admiration I took unto myself,  
With sore and huge perturbation of mind,  
Beholding the Gate fastened with locks twelve:  
I fantised but smally that Time should be my friend:  
Why studiest thou man, quoth he, art thou blind?  
With a rod he touched me. whereat I did down fall  
Into a strong sleep, & in a Dream he showed me all.   

Igitur audite somnium meum quod vidi.  
In the thousand year of Christ five hundred fifty and seven  
In the Month of March a sleep as I did lie,  
Late in the night, of the clock about Eleven,  
In spirit wrapped I was suddenly into Heaven:  
Where I saw sitting in most glorious Majesty  
Three I beholding: adored but one Deity.   

A Spirit incircumscript, with burning heat incombustible,  
Shining with brightness, permanent as fountain of all light.  
Three knit in one with Glory incomprehensible;  
Which to behold I had a great delight:  
This truly to attain to, surmounteth my might:  
But a voice from that Glorious brightness to me said,  
I am one God of immensurable Majesty; be not afraid.   

In this Vision clear, that did itself so extend  
With a voice most pleasant being three in one;  
Pierced my Mind, and taught me to Comprehend  
The dark sayings of Philosophers each one;  
The Altitude, Latitude, and Profundity of the Stone,  
To be three in Substance, and one in Essence;  
A most Heavenly Treasure procreate by Quintessence.   

Then studied I what this Quintessence should be,  
Of visible things apparent to the Eye;  
The fifth being even a strange privetie,  
In every substance resting invisibly;  
The invisible Godhead is the same thought I;  
Primer cause of being, and the Primer Essence:  
And of the Macrocosmy the most sovereign Quintessence.   

This is that heavenly seacret potential,  
That divided is, and resteth invisible  
In all things Animal, Vigetall and Mineral;  
Whose virtue and strength in them is indivisible:  
From God it cometh, and God maketh it sensible,  
To some Elect, to others he doth it denay,  
As I sat thus musing a voice to me did say.   

Study thou no more of my Being, but stead fastly  
Believe this Trinity equally knit in One;  
Further of my Secrets to muse it is but folly,  
Passing the Capacity of all humane reason;  
The Heavens closed up again at that season:  
Then Father Time set me at the Gate,  
And delivered me a Key to enter in thereat.   

The Key of knowledge and of Excellent Science;  
Whereby all secrets of Philosophy are reserate;  
The secrets of Nature sought out by diligence;  
Avoiding fables of envious fools inveterate:  
With Recipe and Decipe this science is violate.  
Therefore to me this Key he did dispose  
The secrets of this Art to open and disclose.   

Thus said Father Time this Key when he me took;  
Unlock quoth he this Gate now by thyself,  
And then upon him sorrowfully did I look,  
Saying that one Key could not undo Locks twelve,  
Whose Axe quoth he is sure both head and helve  
Hold will together, till the Tree down fall,  
So open thou the first Lock and thou hast opened all.   

What is the first Lock named tell me then  
I pray thee, said I, and what shall I it call?  
It is said he the Seacret of all wise Men;  
Chaos in the bodies called the first Original:  
Prima materia, our Mercury, our Menstrual:  
Our Vitriol, our Sulphur, our Lunary most of price;  
Put the Key in the Lock, 'twill open with a trice.   

Then the Key of knowledge I busily took in hand  
And began to search the hollowness in the Lock,  
The words thereof I scarce did understand,  
So craftily conveyed they were in their stock;  
I proved every way, and at last I did unlock  
The crafty Gynns thus made for the nonce,  
And with it the other Locks fell open all at once.   

At this Gate opening even in the entry  
A number of Philosophers in the face I met,  
Working all one way the secrets of Philosophy  
Upon Chaos dark that among them was set,  
Sober men of living, peaceable and quiet;  
They buisily disputed the Materia Prima,  
Rejecting clean away Simul stulta & frivola.   

Here I saw the Father of Philosophers, Hermes,  
Here I saw Aristotle with cheer most jocund;  
Here I saw Morien, and Senior in Turba more or less,  
Sober Democritus, Albert, Bacon and Ramund,  
The Monk and the Cannon of Bridlington so profound,  
Working most seacretly, who said unto me;  
Beware thou believe not all that thou dost see.   

But if thou wilt enter this Camp of Philosophy  
With thee take Time to guide thee in the way;  
For Bypaths and Broad ways deep Valies and hills high  
Here shalt thou find, with sights pleasant and gay,  
Some thou shalt meet with, which unto thee shall say,  
Recipe this, and that; with a thousand things more,  
To Decipe thyself, and others; as they have done before.   

Then Father Time and I by favour of these men  
Such sights to see passed forth towards the Camp,  
Where we met disguised Philosophers lean,  
With Porpheries, and Mortars ready to grind and stamp,  
Their heads shaking, their hands full of the Cramp:  
Some lame with Spasmer, some feeble, wan and blind  
With Arsenic and Sulphus, to this Art most unkind.   

These were Brook the Priest, and York with Coats gay,  
Which rob KING HENRY of a Million of Gold,  
Martin Perien, Major, & Thomas De-la-hay  
Saying that the King they greatly enrich would,  
They whispered in his Ear and this Tale they him told.  
We will work for your highness the Elixir vitae,  
A princely work called Opus Regale.   

Then brought they in the Vicar of Malden  
With his Green Lion that most Royal seacrett,  
Richard Record, and little Master Eden,  
Their Metals by Corrasives to Calcine and fret;  
Hugh Oldcastle and Sir Robert Greene with them met.  
Roasting and boiling all things out of kind,  
And like Foolosophers left of with loss in the end.   

Yet brought they forth things beautiful to sight,  
Deluding the King thus from day to day,  
With Copper Citrinate for the Red, and albified for the White.  
And with Mercury rubified in a glass full gay,  
But at the last in the fire they went away.  
All this was because they knew not the verity,  
Of Altitude, Latitude and Profundity.   

Thence Father Time brought me into a Wilderness,  
Into a Thicket having by-paths many one;  
Steps and footeings I saw there more and less  
Wherein the aforesaid men had wandered and gone,  
There I saw Marcasites, Minerals, and many a stone.  
As Iridis, Talc, and Alum, lay digged from the ground  
The Mines of Lead, and Iron, that they had out found.   

No marvel I trow though they were much set by  
That with so great Riches could endue the King,  
So many Sundry ways to fill up his Treasury;  
With filty matters great charges in to bring,  
The very next way a Prince to bring to begging;  
And make a noble Realm and Common wealth decay,  
These are Royal Philosophers the clean contrary way.   

From thence forth I went (Time being my guide,)  
Through a green Wood, where Birds sing clearly,  
Till we came to a field pleasant large and wide  
Which he said was called The Camp of Philosophy;  
There down we sat to hear the sweet Harmony  
Of divers Birds in their sweet Notes singing,  
And to receive the Savour of the flowers springing.   

Here Juno, here Pallas, here Apollo do dwell;  
Here true Philosophers take their dwelling place  
Here duly the Muses nine drink of Pyrenes Well,  
No boasting broyler here the Art can deface;  
Here Lady Philosophy hath her royal Palace:  
Holding her Court in most high Consistory,  
Sitting with her Councillors most famous of memory.   

There one said to me, an ancient Man was he,  
Declaring forth the Matter of the Stone;  
Saying that he was sent thither to Council me,  
And of his Religion to choose me to be one;  
A Cloth of Tishue he had him upon,  
Verged about with Pearls of Colour fresh and gay,  
He proceedeth with his Tale, and again he did thus say.   

Here all occult secrets of Nature known are,  
Here all the Elements from things are drawn out;  
Here Fire, Air and Water in Earth are knit together:  
Here all our seacret work is truly brought about,  
Here thou must learn in thy business to be stout,  
Night and day thou must tend thy work buisily,  
Having constant patience never to be weary.   

As we sat talking by the Rivers running clear,  
I cast mine Eye aside and there I did behold  
A Lady most excellent sitting in an Arbour  
Which clothed was in a Robe of fine Gold,  
Set about with Pearls and Stones manifold.  
Then asked I Father Time what she should be?  
Lady Philosophy quoth, hemost excellent of beauty.   

Then was I stricken with an ardent Audacity,  
The place to approach to where I saw this sight,  
I rose up to walk and the other went before me,  
Against the Arbour, till I came forth right,  
There we all three humbly as we might,  
Bowed down ourselves to her with humility,  
With great admiration extolling her felicity.   

She showed herself both gentle and benign,  
Her gesture and Countenance gladded our coming:  
From her seat imperial she did herself decline,  
As a Lady loving perfect wisdom and Cunning,  
Her goodly Poems, her Beauty was surmounting:  
Her speech was decorate with such aureat sentence,  
Far excelling famous Tully's Eloquence.   

Then Father Time unto that Lady said,  
Pleaseth it your highness this poor Man to hear,  
And him to assist with your most gracious aid:  
Then she commanded him with me to draw near  
Son, said the Lady, be thou of good Cheer.  
Admitted thou shalt be among great and small  
To be one of my Scholars principal.   

Then she committed me to Raymund Lullie,  
Commanding him my simpleness to instruct,  
And into her Secrets to induce me fully,  
Into her privy Garden to be my conduct:  
First into a Tower most beautiful construct,  
Father Raymund me brought, and thence immediately  
He led me into her Garden planted deliciously.   

Among the fair Trees one Tree in special,  
Most vernant and pleasant appeared to my sight.  
A name inscribed, The Tree Philosophical,  
Which to behold I had great delight:  
Then to Philosophy my troth I did plight  
Her Majesty to serve; and to take great pain,  
The fruits of that Tree with Raymund to attain.   

Then Raymund showed me Budds fifteen  
Springing of that Tree, and fruits fifteen more,  
Of the which said Tree proceeds that we do mean;  
That all Philosophers covet to attain unto  
The blessed Stone; one in Number and no moe:  
Our great Elixir most high of price,  
Our Azot, our Basaliske, our Adrop, and our Cockatrice.   

This is our Antimony and our Red Lead  
Gloriously shining as Phoebus at midday,  
This is our Crown of Glory and Diadem of our head;  
Whose beams resplendent shall never fade away;  
Who attains this Treasure, never can decay:  
It is a Jewel so abundant and excellent,  
That one grain will endure ever to be permanent.   

I leave thee here now our secrets to attain,  
Look that thou earnestly my Council do ensue,  
There needs no blowing at the Coal, business nor pain:  
But at thine own ease here mayst thou continue,  
Old Ancient writers believe which are true:  
And they shall thee learn to pass it to bring.  
Beware therefore of too many, and hold thee to one thing,   

This one thing is nothing else but the Lion green,  
Which some Fools imagine to be Vitriol Roman,  
It is not of that thing which Philosophers mean,  
For nothing to us any Corosive doth pertain,  
Understand therefore or else thy hand refrain  
From this hard science, lest thou do work amiss,  
For I will tell thee truly; now mark what it is.   

Green of color our Lion is not truly  
But vernant and green evermore enduring  
In most bitterness of death, he is lively:  
In the fire burning he is evermore springing;  
Therefore the Salamander by the fire living,  
Some men do him call, and some na other name,  
The Mettasline Menstrual, it is ever the same.   

Some call it also a Substance exuberate,  
Some call it Mercury of Mettaline essence,  
Some Lincus deserti from his body evacuate,  
Some the Eagle flying from the North with violence:  
Some call it a Toad for his great vehemence.  
But few or none at all do name it in his kind,  
It is a privy Quintessence; keep it well in mind.   

This is not in sight, but restest invisible;  
Till it be forced out of Chaos dark,  
Where he remaineth ever indivisible,  
And yet in him is the foundation of our work,  
In our Lead it is, so that thou it mark.  
Drive it out of him so out of all other,  
I can tell thee no better if thou wert my Brother.   

This Chaos dark the Metals I do call,  
Because as in a Prison it resteth them within,  
The seacret of Nature they keep in thrall:  
Which by a mean we do warily out-twyne,  
The working whereof the easier to begin.  
Lift up thy head and look upon the heaven,  
And I will learn thee truly to know the Planets seven.    

The second part of the BOOK.  

SAturne in all, to this Art hath most respect,  
Of whom we draw a Quintessence most excellent,  
Unto our Magistery himself he doth connect,  
United in quality, and also made equipolent  
In strength and in virtue; who lists to be diligent,  
Shall find that we seek an heavenly treasure  
And a precious Jewel that ever shall endure.   

Jupiter the gentle, endued with Azure blue,  
Examiner by Justice declareth true Judgement,  
Altering his Colours ever fresh and new,  
In his occult Nature to this Art is convenient;  
To Philosophy is serviceable and also obedient,  
Joined with Lunary after his own kind,  
Containeth this Art and leaveth nothing behind.   

Mars that is Martial in City and Town,  
Fierce in Battle, full of debate and strife,  
A noble Warrior, and famous of renown,  
With fire and sword defendeth his own life,  
He staineth with blood and slaieth with a knife  
All spirits and bodies, his Arts be so bold,  
The hearts of all others he wyns to him with Gold.   

The Sun most glorious shining with power potent,  
Above all other fair Planets seven,  
Shedding his light to them all indifferent,  
With his glorious Beams and glistering shine,  
He lighteneth the Earth and the Firmament of Heaven:  
Who can him dissolve and draw out his Quintessence,  
Unto all other Planets he shall give influence.   

Lady Venus of love the fair Goddess  
With her Son Cupid appertaineth to this Art,  
To the love of the Sun when she doth her address,  
With her Darts of love striketh him to the heart,  
Joined to his seed of his substance she taketh part:  
Herself she endueth with excellent Tissue,  
Her corrupt nature when she doth renew.   

Mercury this seeing beginneth to be fugitive,  
With his rod of Enchantment little doth he prevail,  
Taken often Prisoner himself doth revive;  
Till he be snared with the Dragon's Tail  
Then doth he on a hard Coat of Male,  
Soudred together with the Sun and Moon,  
Then is he Mastered and his Enchantment done.   

The Moon that is called the lesser Lunary,  
Wife unto Phoebus, shining by Night,  
To others gives her Garments through her herb Lunary,  
And from the North to the South shineth full bright,  
If you do for her look she hideth from your sight.  
But by fair entreaty she is won at the last,  
With Azot and Fire the whole Mastery thou hast.   

The Mastery thou gettest not yet of these Planets seven,  
But by a misty meaning known only unto us;  
Bring them first to Hell, and afterwards to Heaven:  
Betwixt life and death than thou must discuss,  
Therefore I council thee that thou werke thus.  
Dissolve and Separate them, Sublime, Fix and Congeal,  
Then hast thou all: therefore do as I thee tell.   

Dissolve not with Corrosive nor use Separation  
With vehemence of Fire, as Multiplyers do use,  
Nor to the Glass top make thou Sublimation;  
Such ways inordinate Philosophers refuse,  
Their sayings follow, and wisely them peruse:  
Then shalt thou not thyself lewdly delude  
In this goodly science: Adieu, I thus conclude.   

Incipit Theorica.  

WE intent now through grace divine  
In few words of Chaos for to write,  
Light from Darkness to cause forth to shine,  
Long before hidden as I shall recite,  
In every thing unknown it is requisite  
A Seacret to search out which is invisible,  
Material of our Mastery, a substance insensible.   

Because I should not seem to enclose  
Long hidden secrets unto me committed,  
Of my Lord God. Therefore plainly of Chaos,  
My purpose shallbe thereof to be acquitted,  
For dangerous burdens are not easily lighted.  
In faith therefore I shall myself endeavour,  
Lightly to discharge me before God for ever.   

Devotely therefore unto thee O Lord I call,  
Send me thy Grace to make explication  
Of Chaos: For thou art opener of secrets all:  
Which ever art ready to hear the Supplication  
Of thy meek Servants, which with hearty humiliation  
To thee do I apply: send me now thy grace  
Of thy Secrets, to write in due order time and place.   

Chaos is no more to say, this is doubtless,  
(As Ovid writeth in his Metamorphosin)  
But a certain rude substance, indigestaque; moles,  
Having divers Natures resting it within,  
Which with the Contrary we may it out twyne.  
By Philosopher's Art, who so the feat doth know  
The four Elements from Chaos to out draw.   

This Chaos as all things hath Dimensions three,  
Which well considered shall follow the effect,  
That is Altitude, Latitude and Profundity,  
By which three all the Water is direct:  
Unto these Dimensions who hath no respect  
Shall never divide the Chaos in his kind,  
But after his labour shall find fraud in the end.   

Chaos is to us the Vine-tree white and red,  
Chaos is each Beast, Fish and Fowl in his kind,  
Chaos is the Oar, and Mine of Tinn and Led,  
Of Gold and Silver that we out find,  
Iron and Copper which things do bind:  
And hold our sights and wits unto them bound,  
The secrets hid in them which we ne understand.   

Out of this misty Chaos, the Philosopher's expert,  
Do a substance draw called a Quintessence.  
Craftily deviding the four Elements by Art:  
With great Wisdom study and Diligence,  
The which high Seacreat hath a divine Influence;  
That is supernatural of Fools thought impossible,  
An Oil or such like called Incombustible.   

The mastery of this plainly to show thee,  
In form hereafter I will it declare:  
Setting forth here the Philosopher's Tree,  
Wherein now the whole Art I shall Compare:  
In this fair Tree Sixteen fruits are,  
More precious than Gold in the Stomach to digest,  
Put thy hand thereto and take of the best.   

And lest the fault imputed should be,  
In me, or nothers that of this Art doth write.  
I set before thee the true figure of the Tree,  
Wherein orderly the Art I will recite;  
Understand my Sentence that thou mayst work right,  
Consider that I said that Chaos is all thing  
That we begin of, the true way of working.   

Put case thy Chaos be Animal, Vegitall or Mineral,  
Let reason guide thee to work after the same;  
If thou workest out of kind, than losest thou all:  
For Nature with Nature rejoiceth and maketh true game,  
Work Animal with his kind and keep thee out of blame;  
Vegetable and Mineral in their Order due,  
Then shalt thou be counted a Philosopher true.   

When thou hast found what it is indeed,  
Then knowest thou thy form by reason it must be,  
Search it wittily and draw from him his seed:  
Then is there thy Altitude superficial to see,  
The Latitude shall appear anon believe me.  
When thou hast divided the Elements asunder,  
Then the Profundity amongst them lieth hid under.   

Here is Materia Prima, and Corpus confusum,  
But not yet the Matter of which Philosophers do treat,  
Yet this one containeth the other in Somme:  
For Forma, Materia and Corpus together are knit;  
With the Menstrual Water first thou must them fret:  
That the Body first be finely Calcinate,  
After dissolved and purely evacuate,   

Then is it the true Mercury of the Philosophers,  
Unto the mastery apt needful and serviceable;  
More of this thing I need not much rehearse:  
For this is all the Secret most Commendable;  
Materia Prima it is called Multiplicable,  
The which by Art must be exuberate,  
Than it is the Matter of which Metals were generate▪   

Sulphur of Nature and not that which is common,  
Of Metals must be made; if that thou wilt● speed,  
Which will turn them to his kind every each one;  
His Tincture into them abroad he will spread,  
It wili fix Mercury common at thy need.  
And make him apt true Tincture to receive.  
Work as I have told thee, and it shall not thee deceive.   

Then of Sun and Moon make thou Oil incombustible,  
With Mercury vegetable or else with Lunary,  
Inserate therewith and make thy Sulphur fluxible  
To abide thy Fire and also thy Mercury  
Be fixed and flowing, than hast thou wrought truly.  
And so hast thou made a Work for the nonce,  
And got a Stone more precious than all Stones.   

Fix it up now with perfect Decoction,  
And that with easy heat, and not vehement,  
For fear of Induration, and Vitrification,  
Lest thou lose all and thy labour misspent:  
With Eight days and nights, this Stone is sufficient,  
The great Elixir most high of price,  
Which Raymond called his Basilisk and Cockatrice.   

To this excellent work great Cost need not be,  
Many Glasses or Potts about it to break,  
One Glass, one Furnace and no more of necessity,  
Who more doth spill, his wits are but weak,  
All this is stilled in a Limbeck with a Beak.  
As touching the Order of Distillation,  
And with a blind head on the same for Solution.   

In this thy Mercury taketh his true kind,  
In this he is brought to Multiplication;  
In this made he his Sulphur, bear it well in mind,  
Tincture he hath herein, and inceration,  
In this the Stone is brought to his perfect Creation;  
In one Glass, one Thing, one Fire and no more,  
This Work is Complete. Dagloriam Deo.    

Incipit Practica.  

WE have sufficiently declared the Theoric,  
In words mystical making declaration.  
Let us now proceed plainly with the Practic,  
Largely of the Matter to make explanation:  
I will therefore that you mark well my Narration,  
As true Disciples my Doctrine to attend  
My Testament, and last Will to you I do commend.   

Be you Holy therefore, Sober, Honest, and Meek;  
Love God and your Neighbour, to the Poor be not unkind;  
Overcome Satan, God's Glory see you seek,  
My Son be gentle to all men, as a Friend;  
Fatherless and Widow have always in thy mind,  
Innocent love as Brothers, the wicked do eschew,  
Let Flasehood and Flattery go, lest thou it rue.   

Devoutely serve God, call daily for his grace,  
Worship him in Spirit with heart contrite and pure,  
In no wise let Satan thy prayers deface:  
Look thou be steadfast in faith and trust most sure,  
Lay up treasure in heaven which ever shall endure:  
In all Adversity be gentle in thy heart  
Against thy Foe; so shalt thou him convert.   

Most heartily therefore O Lord to thee I call,  
Beseeching thee to aid me with thy heavenly grace,  
Lovingly thy Spirit upon me down let fall;  
Overshaddowing me that I at no time trespass,  
My Lord and my God grant me to purchase  
Full knowledge of thy Secrets, with thy mercy to wine,  
Intending thy truth this Practice I begin.   

Listen thou my Son, and thine Ears incline.  
Delight have thou to learn this Practice sage and true,  
Attend my saying, and nor well this Discipline:  
These Rules following do as it doth ensue,  
This labour once begun thou must it continue  
Without tedious sluggardice, and slothful weariness:  
So shalt thou thereby acquire to thee great Riches.   

In the name of God this Seacret to attain,  
Join thou in one Body with a perfect unity:  
First the red Man, and the white Woman these twain:  
One of the Man's substance; and of the Woman's three,  
By Liquefaction joined together must they be:  
The which Conjunction is called Diptative,  
That thus is made between Man and Wife.   

Then after that they be one Body made,  
With the sharp teeth of a Dragon finely,  
Bring them to Dust, the next must be had,  
The true proportion of that Dust truly,  
In a true Balance weighing them equally;  
With three times as much of the fiery Dragon  
Mixing altogether, then hast thou well done.   

Thy Substance thus together proportionate,  
Put in a Bed of Glass with a bottom large and round,  
There in due time to die, and be regenerate  
Into a new Nature, three Natures into one bound,  
Then be thou glad that ever thou it found.  
For this is the Jewel shall stand thee most in stead,  
The Crown of Glory, and Diadem of thy head.   

When thou hast thus mixed thy Matter as is said,  
Stop well the Glass that the Dragon go not out;  
For he is so subtle that if he be overlaid  
With Fire unnatural, I put thee out of doubt,  
For to escape he will search all about;  
Therefore with gentle Fire look that thou keep it in,  
So shalt thou of him the whole mastery win.   

The whole mastery hereof duly to fulfil,  
Set thy Glass and Matter upon thine Athenor;  
Our Furnace called the Philosopher's Dunghill,  
With a temperate heat working evermore;  
Night and day continually have Fuel in store,  
Of Turf, of Sawdust, or dry chopped sedges,  
That the heat be equipolent to the Hen upon her Eggs.   

Such heat continually look thou do not lack,  
Forty days long for their perfect union  
In them is made; For first it turns to Black,  
This Colour betokens the right Putrefaction,  
This is the beginning of perfect Conception  
Of your Infant into a new generation,  
A most precious Jewel for our Consolation.   

Forty days more the Matter shall turn White,  
And clear as Pearls; which is a declaration,  
Of voiding away of his Clouds dark night;  
This showeth our Infant's full organization,  
Our White Elixir most clear in his Creation.  
From White into all Colours withouten fail,  
Like to the Rainbow or the Peacock's Tail.   

So forth augment thy Fire continually,  
Under thy Matter easily they must be fed,  
Till these Colours be gone use it wisely;  
For soon after appeareth Yellow the messenger of the Red,  
When that is come then hast thou well sped,  
And hast brought forth a Stone of price,  
Which Raymund calls his Basilisk and Cockatrice.   

Then 40 days to take his whole Fixation,  
Let it stand in heat most temperate,  
That in that time thou spare thy Fermentation,  
To increase him withal that he be not violate,  
Beware of Fire and Water, for that will it suffocate.  
Take one to a hundred of this Confection,  
And upon crude Mercury make thou Projection.   

One of thy Stone I mean upon an hundred fold,  
After the first and second right Fermentation,  
Of Mercury crude, turneth it to fine Gold,  
As fine, as good, and as natural in ponderation,  
The Stone is so vehement in his penetrations,  
Fixed and Fusible as the Goldsmith's Souder is,  
Work as I have said, and thou canst not do amiss.   

Now give thanks to the blessed Trinity,  
For the benefit of this precious Stone,  
That with his grace hath so much lightened thee,  
Him for to know being three in one,  
Hold up thy hands to his heavenly Throne.  
To his Majesty let us sing Hosanna,  
Altissimo Deo sit honour & gloria.     

The Conclusion.  
OUr Magistery is Three, Two, and One:  
The Animal, Vegetable and Mineral Stone.  
First I say in the name of the holy Trinity,  
Look that thou join in One, Persons Three.  
The Fixed, the Variable and the Fugitive,  
T●ll they together taste Death and Live.  
The first ●● the Dragon fell,  
That shall the other twain both slay and quell:  
The Sun and Moon shall lose their light,  
And in mourning Sables they shall them dight,  
Threescore days long or near thereabouts:  
Then shall Phoebus appear first out,  
With strange Colours in all the Firmament,  
Then our Joy is coming and at hand present:  
Then Orient Phoebus in his hemisphere  
To us full gloriously shall appear:  
Thus who can work wisely  
Shall attains unto our Mastery.   
FINIS.   

SIR EDWARD KELLE'S WORK.  

ALL you that feign Philosophers would be,  
And night and day in Geber's kitchen broil,  
Wasting the chips of ancient Hermes Tree,  
Weening to turn them to a precious Oil,  
The more you work the more you loose and spoil.  
To you I say, how learned soever you be,  
Go burn your Books and come and learn of me.   

Although to my one Book you have red ten,  
That's not enough, for I have heard it said,  
The greatest Clerks are not the wisest men,  
A Lion once a silly Mouse obeyed,  
In my good will so hold yourselves apaid:  
And though I write not half so sweet as Tully,  
Yet shall you find I trace the steps of Lul.   

It doth you good to think how your desire,  
And self-conceit doth warrantise vain hope,  
You spare no cost, you want no coals for fire,  
You know the virtues of the Elitrope,  
You think yourselves far richer than the Pope.  
What thing hath being either high or low,  
But their Materia prima you do know.   

Elixir vitae, and the precious Stone,  
You know as well as how to make an Apple;  
If'te come to the working then let you alone,  
You know the colours black brown bay and dapple,  
Control you once then you begin to fraple.  
Swearing and saying, what a fellow is this?  
Yet still you work but ever work amiss.   

No no, my friends, it is not vaunting words,  
Nor mighty oaths that gains that sacred skill;  
It is obtained by grace and not by swords;  
Nor by great reading, nor by long sitting still,  
Nor fond conceit nor working all by will.  
But as I said by grace it is obtained,  
Seek grace, therefore, let folly be refrained.   

It is no costly thing I you assure,  
That doth beget Magnesia in her kind.  
Yet is herself by leprosy made pure:  
Her eyes be clearer being first made blind:  
And he that can Earth's fastness once unbind,  
Shall quickly know that I the truth have told,  
Of sweet Magnesia, Wife to purest Gold.   

Now what is meant by Man and Wife is this,  
Agent and Patient, yet not two but one,  
Even as was Eva, Adam's Wife I wisse:  
Flesh of his Flesh and Bone of his Bone,  
Such is the Unionhood of our precious Stone.  
As Adam slept until his Wife was made,  
Even so our Stone, there can no more be said.   

By this you see how thus it came to pass,  
That first was Man, and Woman then of him:  
Thus Adam here as first and chiefest was,  
And still remaineda Man of perfect limb,  
Then Man and Wife were joined together trim.  
And each in love to other strait addressed them,  
And did increase their kind when God had blessed them.   

Even so the Man our Stone is said to sleep,  
Until such time his Wife be fully wrought;  
Then he awakes, and joyfully doth keep  
His new made Spouse, which he so dear bought,  
And when to such perfection they be brought,  
Rejoice the beauty of so fair a bride,  
Whose worth is more than half the world beside.   

I doubt as yet you hardly understand,  
What Man or Wife doth truly signify,  
And yet I know you bear yourselves in hand,  
That out of doubt it Sulphur is and Mercury,  
And so it is, but not the common certainly:  
But Mercury essential is truly the true Wife,  
That kills herself to bring her Child to life.   

For first and foremost she receaves the Man,  
Her perefct love doth make her soon conceive:  
Then doth she strive with all the force she can,  
In spite of love, of life him to bereave,  
Which being done, then will she never leave,  
But labour kindly like a loving Wife,  
Until again she him have brought to life.   

Then he again her kindness to requite,  
Upon her head doth set a Crown of glory,  
And to her praise he Poems doth indite,  
Whose Poems make each Poet write a story,  
And that she slew him then she is not sorry.  
For he by virtue of his loving Wife,  
Not only lives, but also giveth life.   

But here I wish you rightly understand,  
How here he m●k●s his Concubine his Wife,  
Which if you know not, do not take in hand,  
This work which unto fools is nothing rife,  
And look you make atonement where is strife.  
Then strip th● Man into his shi●t of T●shew,  
And her out of her smock to engender issue.   

To tell you troth he wanteth for no Wives  
In Land, or Sea, in Water, Air, or F●re,  
Without their deaths he wa●eth not their lives.  
Except they live he wants his chief desire,  
He binds them apprentice to the righte●● D●er,  
And when they once all Sorrows have abidden,  
Then find they joys which from them first were hidden.   

For than they find the Joy of sweet increase,  
They bring forth Children beautiful to sight.  
The which are able Prisoners to release;  
And to the darkest Bodies give true light,  
Their heavenly Tincture is of such great might.  
Oh! he that can but light on such a treasure,  
Who would not think his Joys were out of measure?   

Now by this question I shall quickly know  
If you can tell which is his Wife indeed:  
Is she quick footed, fair faced yea or no,  
Flying or fixed as you in Books do read?  
Is she to be fed or else doth she feed?  
Wherein doth she joy, where's her habitation?  
Heavenly or Earthly, or of a strange nation?   

What is she poor? or is she of any wealth?  
Bravely of her attire, or mean in her apparel?  
Or is she sick? or is she in perfect health?  
Mild of her Nature? or is she given to quarrel?  
Is she a Glutton? or loves she the Barrel?  
If any one of these you name her for to be,  
You know not his Wife, nor never did her see.   

And that will I prove to you by good reason,  
That truly no one of all these is she,  
This is a question to you that is geason:  
And yet some part of them all she must be,  
Why then, some part is not all you may see.  
Therefore the true Wife which I do mean,  
Of all these Contraries is the Mean between.   

As Meal and Water joined both together,  
Is neither Meal nor Water now but Dow;  
Which being baked, is Dow nor Water neither:  
Nor any more will each from other go,  
The mean between is Wife, our Wife even so:  
And in this hidden point our seacret lies,  
It is enough, few words content the wise.   

Now by this simile here I do reveal,  
A mighty Seacret if you mark it well;  
Call Mercury Water, imagine Sulphur Meal,  
What Meal I mean I hope the wise can tell:  
Bake them by craft, make them together dwell,  
And in your working make not too much haste,  
For Wife she is not while she is in Paste.   

This lesson learned now give me leave to play,  
I shall the fitter be to learn another,  
My mind is turned clean come another way.  
I do not love sweet secret thoughts to smother,  
It is a Child you know that makes a Mother.  
Sith so it is then must we have a Child,  
Or else of Motherhood we are beguiled.   

What will you say if I a wonder tell you,  
And prove the Mother is Child and Mother too?  
Do you not think I go about to sell you  
A bargain in sport, as some are wont to do?  
Is't possible the Mother, to wear her Infant's shoe?  
In faith it is in our Philosophy,  
As I will prove by reason by and by.   

Ripley doth bid you take it for no scorn,  
With patience to attend the true Conjunction,  
For saith he in the Air our Child is borne,  
There he receiveth the holy Unction,  
Also with it a heavenly function.  
For after death revived again to life,  
This all in all both Husband Child and Wife.   

Whilst all is Earth Conception it is termed,  
And Putrefaction time of lying in,  
Perfect Conjunction (by artesmen is affirmed)  
The woman's Childing where doth all joy beg  
Who knows not this, his wits are very thin.  
When she is strong and shineth fair and bright,  
She's termed the Wife most beautiful to sight.   

Lo thus you see that you are not beguiled;  
For if you mark it I have proved by Reason,  
How both is one the Mother and the Child,  
Conception, Breeding, Childing, every season:  
I have declared to you without all Treason,  
Or any false ambiguous word at all;  
And hewn you work then find it true you shall.   

This is that Mercury essential truly,  
Which is the principal of the Stone material,  
And not those crude Amalgames began newly;  
These are but Mercury's superficial,  
This is that Menstrue of perfect ●incturiall:  
This is most truly that One thing,  
Out of the which all profit must springe.   

If this content you not, abide displeased for me,  
For I have done. If Reason take no place,  
What can be said, but that there doubts will be,  
Do what one can, where folly wins the race.  
Let it suffice, this is the perfect Base,  
Which is the Stone that must dissolved be.  
How that is done I will declare to thee.   

This is the Stone that Ripley bids you take,  
(For until thus it be it is no Stone)  
Be ruled by me, my council not forsake,  
And he commands, Let Crudities alone,  
If thou have grace to keep thee free from moan.  
Then stick to this, let Fancy not o'resway thee,  
Let Reason rule, for Fancy will betray thee.   

Take thou this Stone, this Wife, this Child, this All.  
Which will be Gummous, crumbling, silken, soft:  
Upon a Glass or Porphire beat it small,  
And as you grind, with Mercury feed it oft,  
But not so much that Mercury swim aloft,  
But equal parts, nipped up their seed to save;  
Then each in other are buried within their grave.   

When thus and there you have it as is said,  
Work in all points as Nature wrought at first:  
For Blacknes had thou needest not be afraid,  
It willbe White, than art thou passed the worst,  
Except th' ou break thy Glass and beaccurst;  
But if through Blackness thou to Whiteness march,  
Then will it be both White and soft as Starch.   

This very place is called by many names,  
As Imbibition, Feeding, Sublimation,  
Climbing high Mountains, also children's Games;  
And rightly it is termed Exaltation,  
When all is nothing else but Circulation  
Of the four Elements whatsoe'er fools clatter,  
Which is done by heat upon Form and Matter.   

Earth is the lowest Element of All  
Which Black, is exalted into Water,  
Then no more Earth but Water we it call;  
Although it seem a black Earthy matter,  
And in black dust all about will scatter,  
Yet when so high as to Water it hath clymed,  
Then is it truly said to be Sublymed   

When this black Mass again is become White,  
Both in and out like snow and shining fair,  
Then this Child, this Wife, this Heaven so bright,  
This Water Earth sublimed into Aire,  
When there it is it further will prepare  
Itself into the Element of Fire,  
Then give God thanks for granting thy desire.   

This Black, this White, do we call Separation,  
Which is not manual but Elemental;  
It is no crude Mercurial Sublimation,  
But Nature's true work consubstantial,  
The White is called Conjunction natural,  
Secret and perfect Conjunction not gross;  
Which bringeth profit all other loss.   

When thrice ye have turned this Wheel about,  
Feeding and working it as I have said,  
Then will it flow like Wax without doubt:  
Giving a Tincture that will not vade.  
Abiding all trials that can be made.  
If wisely Project you can and keep free,  
Both profit and credit to you it willbe.   

Your Medicine fixed and perfectly flowing,  
White you must think will Whiteness increase;  
So Red begets Red as Seed in the sowing  
Begetteth his like or as kind doth in Beasse,  
And fire must be the true maker of peace:  
For white or red Ferment your Medicine augmenteth,  
And perfectly tinckteth and soon it relenteth.   

That is to say, your Medicine ended,  
If White melt down Silver and thereon Project it,  
If Red melt down Sol, for so it is intended;  
Like unto like in no wise reject it,  
And out of the purest look you elect it.  
Medicen one parte upon Ferment ten,  
That One on one Thousand of Jupiter then.   

Your Jupiter standing red hot on the fire,  
So soon as your Medicine upon him is cast,  
Presently standeth so hard as a Wire,  
For than he is fixed and melteth by blast,  
And of all your working thisis the last.  
Then let it by Test or strong water be tried,  
The best Gold or Silver no better shall bide.   

Mercury erude in a Crucible heated,  
Presently hardeneth like Silver anealed;  
And in the high Thrown of Luna is seated,  
Silver or Gold as Medicine hath sealed:  
And thus our great Secret I have reveled.  
Which divers have seen, and myself have wrought,  
And dear I prise it, yet give it for nought.   
E. K.  
FINIS.   

SIR ED: KELLEY CONCERNING the Philosopher's Stone written to his especial good Friend, G. S. Gent.  

THe heavenly Cope hath in him Natures four,  
Two hidden; but the rest to sight appear:  
Wherein the Spermes of all the Bodies lower;  
Most secret are, y●tt spring forth once a year,  
And as the Earth with Water, Authors are,  
So of his part is Dryness end of care.   

No Flood so great as that which floweth still,  
Nothing more fixed than Earth digested thrice:  
No Wind so fresh as when it serveth will;  
No Profitt more, then keep in, and be wise,  
No better hap, then dry up Air to dust,  
For than thou mayst leave of, and sleep thy lust.   

Yet will I warn thee lest thou chance to fail,  
Sublyme thine Earth with stinkeing Water erst,  
Then in a place where Phoebus' only tail  
Is seen at midday, see thou mingle best:  
For nothing shineth that doth want his light,  
Nor doubleth beams, unlosse it first be bright.   

Let no man lead, unless he know the way  
That wise men teach, or Adrop leadeth in,  
Whereof the first is large and easiest prey;  
The other hard, and mean but to begin.  
For surely these and no one more is found,  
Wherein Apollo will his harpstrings sound.   

Example learn of GOD that placed the Skies,  
Reflecting virtues from and t'every point,  
In which the mover wherein all things lies,  
Doth hold the virtues all of every Joint:  
And therefore Essence fifth may well be said,  
Containing all and yet himself a Maid.   

Remember also how the Gods began,  
And by Descent who was to each the Sire,  
Then learn their Lives and Kingdoms if you can,  
Their Manners eke, with all their whole Attire;  
Which if thou do, and know to what effect;  
The learned Sopheiss will thee not reject,   

If this my Doctrine bend not with thy brain,  
Then say I nothing though I said too much:  
Of truth 'tis good will moved me, not gain,  
To write these lines: yet write I not to such  
As catch at Crabs, when better fruits appear,  
And want to choose at fittest time of year.   

Thou mayst (my Friend) say, what is this for lore?  
I answer, such as ancient Phyficke taught:  
And though thou read a thousand Books before,  
Yet in respect of this, they teach thee Naught:  
Thou mayst likewise be blind, and call me Fool  
Yet shall these Rules for ever praise their School.    

TESTAMENTUM JOHANNIS DEE PHILOSOPHI SUMMI ad Johannem Gwynn, transmissum 1568.  
THis Letter third and last I mind to make,  
At your request for very virtues sake;  
Your written pangs, and methods set aside,  
From that I bid, look that you never slide.  
Cut that in Three, which Nature hath made One,  
Then strengthen hyt, even by itself alone,  
Wherewith then Cut the powdered Son in twain,  
By length of time, and heal the wound again.  
The self same Sun twys yet more, ye must wound,  
Still with new Knives, of the same kind, and ground;  
Our Monas true thus use by nature's Law,  
Both bind and lewse, only with ripe and raw,  
And ay thank God who only is our Guide,  
All is ynugh, no more then at this Tide.   

THOMAS ROBINSONUS DE LAPIDE PHILOSOPHORUM.  

THe Heavens, the Earth, and all that in them is,  
Were in six Days perfected from Abyss:  
From One sprung four; from four a second One;  
This last a Gritt; that first the Corner Stone.  
Without the First the Last may not be had;  
Yet to the First the Last is too too bad.  
When from the Earth the Heavens were separated,  
Were not the Heavens with Earth first cohobated?  
And when the Heavens, and Earth and all were not;  
Were only Heavens create; and Earth forgot?  
No: Heavens, and Earth sprung all from one at first:  
Then who can say or Heavens, or Earth is worst?  
Is not the Earth the Mother of them all?  
And what the Heavens, but Earth's essential?  
Although they have in Heaven no Earthly residence,  
Yet in the Earth doth rest their Heavenly influence:  
Were not the Earth, what were the other Three?  
Were not the Heavens, what on the Earth could be?  
Thus as they came, so shall they pass together;  
But unto Man not known from whence, or whither.  
And for the time of Earth's Heaven purifying,  
Six thousand years they live, and have their dying:  
Then all shall rest eternal and divine,  
And by the beauty of the Godhead shine.  
I swear there is no other truth but this  
Of that great Stone; which many seek and miss.   
FINIS.   

EXPERIENCE AND PHILOSOPHY.  

HAve you not heard ye Princes great, you Lords & Ladies all,  
Of the mishap and heavy chance that now of late did fall?  
A woeful Tale to tell  
Who could express it well:  
Oh that some learned Poet had been  
With me, to see that I have seen:  
Or else some other standing by,  
That well could write a Tragedy  
Of lasting fame and memory.  
For yet not since this World began,  
Such cry, such clamour as was than  
Herd never any earthly Man.   

Experience that Princess great, I saw her in her Throne  
Of glory, where her Majesty delights to sit upon;  
And on her waiting by  
A blessed Company  
Of Virgins pure, that as I guess,  
Were Children to that great Goddess:  
Their Princely port, their Comly grace,  
Their pierles featured hands and face  
Did show them of most Noble race:  
But of their prudent skill to tell,  
In Arts where in they did excel,  
No earthly Tongue can do it well.   

And as I gazed thus upon that strange and dreadful sight,  
I saw how that Experience did teach these Ladies right,  
The seven Arts Divine,  
With descent discipline,  
By divers rules and orders grave,  
As she thought good for them to have.  
But for to see how diligent  
And buisily their time they spent  
To learn those Arts most excellent,  
The endless travels that they took  
From place to place, from book to book,  
Amazed me on them to look.   

For some in divers Languages did reason and dispute,  
And other some did sing and play on Organ, Harp and Flute;  
And some with Compass found  
All Measures square and round:  
And some by Cyphering could tell  
Infinite Sums and Numbers well:  
And some with Eloquence began  
As Poets and Orators to scan  
The Causes between Man and Man:  
And some upon the Stars did gaze,  
And other some sat in a Maze,  
To judge of Secrets that there was.   

So that nothing created was under the Firmament,  
That hath a Being or Life by any Element,  
No Simple nor Compound  
In all the World is found  
Under the Sky, or Clouds that fly,  
But they sought out the privity:  
This Rocky Earth, this heavy Mass,  
This Arctic Virgin, this let not pass  
To seek the thing that therein was:  
But put themselves in press to creep  
Into the Centre of the Deep,  
Where sundry Souls and Spirits do sleep.   

This thing Experience 'gan prudently to debate,  
With cheerful look and voice full mild, as seemed to her state.  
And soon decreed she  
Of her benignity:  
Not for their sundry pains I take,  
But only for her Glory sake,  
That all these Ladies in a row  
Should further of her Secrets know,  
That from her Majesty did grow;  
Wherewith to Council called she  
A Lady grave of great degree,  
That named was Philosophy.   

And after their discourse and talk, that Lady fell down flat  
On hands & knees before the Queen in heaven where she sat.  
And looking upon her face  
Did say unto her grace:  
Blessed be thou Experience,  
Full mighty is thy Influence;  
Thy wondrous works records full well  
In wordell of wordels where thou dost dwell,  
In Earth, in Heaven, and in Hell;  
That thou art now the very same,  
That of Nothing All things did frame,  
Wherhfore now blessed be thy Name.   

Wherewith the Heavens opened, and fiery flames did fall  
Down from the Throne of endless Joy and seat imperial,  
Where Angels infinite  
Like glistering Stars did fit:  
So pure and simple was the Light,  
As all the World had burnt bright;  
The flames and floods began to roar,  
And did present their hidden store,  
Of Spirits that sing for evermore,  
All glory and magnificence,  
All humble thanks and reverence  
Be given to EXPERIENCE.   

Then silence fell upon the face of Heaven Crystalline  
Where all the Powers mustered full ready ●o incline;  
To that most Sapient,  
The high Omnipotent:  
That said be it, and it was done,  
Our Earth, our Heaven were begun;  
I am said it the most of might,  
In word in life and eke in light.  
I am Mercy and Judgement right,  
The Depth is mine so is the Hight:  
The Cold, the Hot, the Moist, the Dry,  
Where All in All is there am I   

What thing can tell when I began, or when I make an end?  
Wherewith I wrought, and what I might, or what I did intend?  
To do when I had done  
The work I had begun.  
For when my Being was alone  
One thing I made when there was none,  
A Mass confused darkly clad  
That in itself all Nature had  
To form and shape the good and bad;  
And then as Time began to fall,  
It pleased me the same to call  
The first Matter, Mother of all.   

And from that Lump divided I four sundry Elements,  
Whom I commanded for to reign in divers Regiments:  
In Kind they did agree,  
But not in Quality.  
Whose simple Substance I did take,  
My seat invisible to make:  
And of the Qualites compound,  
I made the Starry Sky so round  
With living Bodies on the ground;  
And blessed them infinitely,  
With life and long prosperity,  
And bade them grow and Multiply.   

Respecting these divided things so created by me,  
Their light and lively spreading forth of them in their degree;  
Returning to the Mass,  
Where there beginning was,  
And saw the refuse of the same,  
How Void and Empty it became,  
All dark, and nothing to remain,  
I put with wrath and great disdain,  
My only Curse there for to reign;  
For I the Author of all Light  
Did banish Darkness from my sight,  
And blessed all things that shined bright,   

So that I marred nothing I made, for that I made is still,  
And so shallbe unto the end, only to work my will:  
One thing was first employed,  
And shall not be destroyed,  
It compasseth the World so round,  
A Matter easy to be found:  
And yet most hardest to come by:  
A Secret of Secrets pardy,  
That is most vile and least set by,  
And it my Love and my Darling,  
Conceived with all living thing,  
And travels to the World's ending.   

What need have I of man's Devise of Penny or of Pound,  
Of Gold or Silver, Led or Tynn, or Copper in the ground,  
Iron or Silver Quick,  
Whereat the blind do prick;  
Of Cankered corrosives that rust,  
By Salts and sulphurs all to dust?  
Seek out therefore my darllng dear;  
For unto me it is most near,  
My spouse my Love and my Compeare:  
And unto it look thou direct  
My seven Children long elect,  
That all things else they might reject.   

A Child begetting his own Father, and bearing his Mother,  
Killing himself to give life, and light to all other:  
Is it that I do mean,  
Most mild and most extreme.  
Did not the Word that dwelled in me  
Take form and walked visibly;  
And did not I then dwell in it,  
That dwelled in me for to unite  
Three powers in one seat to sit?  
And then Experience did say  
Now knowest thou all, here lies the Key,  
And then she vanished clean away.   

There with arose Philosophy as one filled with grace,  
Whose looks did show that she had been in some Heavenly place:  
For oft she wiped her Eyes,  
And oft she bowed her knees.  
And oft she kissed the Steps with dread,  
Whereon Experience did tread;  
And oft she cast her Head on high  
And oft full low she cast her Eye  
Experience for to espy:  
But when she saw that she was gone,  
And that herself was left alone:  
I never hread thing make such moan.   
FINIS.   

THE MAGISTERY.  

THrough want of Skill and Reasons light  
Men stumble at Noon day;  
Whilst buisily our Stone they seek,  
That lieth in the way.   

Who thus do seek they know not what  
Is't likely they should find?  
Or hit the Mark whereat they aim  
Better than can the Blind?   

No, Hermes Sons for Wisdom ask  
Your footsteps she'll direct:  
she'll Nature's way and secret Cave  
And Tree of life detect.   

Son and Moon in Hermes vessel  
Learn how the Colours show,  
The nature of the Elements,  
And how the Daisies grow.   

Great Python how Apollo slew,  
Cadmus his hollow-Oake:  
His new raised army, and jason how  
The Fiery Steers did yoke.   

The Eagle which aloft doth fly  
See that thou bring to ground;  
And give unto the Snake some wings,  
Which in the Earth is found.   

Then in one Room sure bind them both,  
To fight till they be dead;  
And that a Prinee of Kingdoms three  
Of both them shallbe bred.   

Which from the Cradle to his Crown,  
Is fed with his own blood;  
And though to some it seemeth strange,  
He hath no other Food.   

Into his Virgin-mothers' womb,  
Again he enter must;  
So shall the King by his new-byrth,  
Be ten times stronger just.   

And able is his foes to foil,  
The dead he will revive:  
Oh happy man that understands  
This Medicen to atchive!   
Hoc opus exigium nobis fert ire per altum. DECEMBER, 1633. W. B.   

ANONYMI: OR, SEVERAL WORKS OF unknown Authors.  


NOw I schall here begin,  
To teach the a Conclusion;  
In the name of the Trenete  
Send us grace that well hit be;  
Now take two Onces as much of another,  
And dyssolve on there with the toder,  
Y tell the truth as my brother,  
Put in to a Glass with owtten oder:  
Than take three Onces of the bitter,  
And meng him with the swetter;  
And put them than into a Glass,  
Even right as the toder was:  
Than take a unc of the best,  
And do with him as thou didst erst,  
In a Glass than thou him put,  
And look thy mowth be well I shut;  
Now thou hast here Glasses three,  
Even like unto the Trynete,  
Than hem stop these everychon,  
Even a suit as thou hast on:  
About thy Glasses a wall thou make,  
Last the wound ham all to crack,  
Than thy Glassys now all I three,  
With yn that grave they schal be;  
Now this I fed with moisty heat,  
To make that Glassys swink and sweet,  
Then let him stoned thus wekys three;  
And well the better they schal be.  
Than put him all now into on,  
The which is like than be a stone;  
Than let him stoned so therein,  
When thou hast made thy Conjunction:  
Till sevyn days be all I done,  
Much the better wool be thy Ston;  
Than upon thy Glass thou set  
A fair heed and well I met,  
Draw up thy water with esy fire,  
Within a Rotunde good and cler,  
Till thy Mater wol still no mere,  
Than set thou him in dry Fyr,  
Than see thou still with reasonabyl heat,  
Till thy Mater wol no more lete.  
When he is there both good and dry,  
Full fain would he than be moisty;  
Than weigh that Stone within the Glass,  
And put him his Lecur has it was;  
Now when this fryst drawte is done,  
Thou must Embybe with good proporciun:  
Now look thou well what is his white,  
And with the fourth part than him dight,  
And evermore with parties fowr,  
Now till he be of white colowr;  
And thus look thou make good wache,  
Till the Body thy Spirit can cache;  
And also thy Soul so must he,  
Than understand thou hast three.  
Now schyt thy Glass as hyt was oer,  
And work hyt forth on this manner;  
When though three to gedur been knyte,  
With much joy than thou mayst sit.  
For than art thou ricchar than the King,  
But he have the same thing.  
Thus is alle thy Medicine wrought,  
Evyn after thin own thoght;  
How this Medicine thou schalt encres,  
And make hyt mor till thou list sees;  
The trowth I schall now the certify,  
How thou schalt hyt thus multiply:  
Look as thou did thy work before,  
Encres hit forth with mor and mor:  
As thou did at the begynnyng,  
So continue forth to the ending:  
Thus for sooth infynytely  
Thou mayst this craft forth Multiply:  
Like as a man hath little Fyr,  
And mor to make ys his desyr;  
He be hovyth this is no nay,  
More Wooed or Cole there to lay:  
And thus he may his Fyr increases,  
That he schall never be fyreles.  
One the same wise thou understand,  
Ever thy Medicine must be growande;  
And when the list Projecciun make,  
Look to this lesson good tent thou take;  
When thy Medicine is very perfect,  
Thou schalt him cast on his like;  
Als evyn than as thou can gese,  
On part on Ten look thou not mess,  
The truth if thou will wete,  
Than is thy Lexer evyn complete;  
And than of that On part thou take,  
The true Projection thus schalt thou make;  
Cast that on Ten of Tyn or lead,  
Or Coper or Mercury there in that steed,  
Into fine Lun hit schal be brought,  
Or into Sol evyn after thy thoght:  
After that thy Lexer is,  
Be hit White or Reed I wis,  
If thou hit cast on Iren also,  
If it schal be Lun or Sol there to:  
This are the Secrets of Philosophy,  
I council the keep hit secretly;  
And serve thy God both night and day,  
The better thou shalt speed, this is no nay.  
Now I have taught the how thou schalt do,  
The bliss of hevyn God bring hus to.    

 drawing of lunary plant  

HER is an Erbe men calls Lunayrie,  
I blesset mowte his maker be.  
Asterion he is, I callet alle so,  
And other namys many and more;  
He is an Erbe of great might,  
Of Sol the Sun he taketh his light,  
He is the Fader, to Crop and Rote;  
With fragrant flowers that been sote,  
Flowries to bear in that stead,  
Swm ben white, and swm ben Red:  
His Lewis grwyth, both day and night,  
Like to the Ferment that is so bright:  
I shall declare, this Erbe so light,  
To many a man hyt is a fair seyght;  
Frist at the Rote I wool be gynne,  
That cawsyth alle thing for to spring;  
A groweth a 'pon a Mowntayne brim,  
Where Febis hath great domination:  
The Sune by day, the Moon by night,  
That maketh him both fair and bright,  
The Rote groweth on stonns clear,  
white and Reed, that is so peyre:  
The Rote is black, the Stalk ys red;  
The which schall there never be deed,  
The Lewis been round, as a Nowbel son,  
And wexsyth and wanyth as the Mon:  
In the meddes a mark the breed of a peni,  
Lo this is like to hour sweght Lunayre:  
His Flowries schynith, fair and cler,  
In alle the World thaye have non pere,  
He is not found in no manner wise,  
But of a Schepeherd in Godis servyse:  
The good Schepeherd that I her mean,  
Is he that keepeth his Soul clean:  
His Flowries been great and sum been small,  
Like to him that groweth in Dale;  
With many a virtue both fair and cler,  
As there been days in alle the year,  
From falling Ewel and alle Sekeneys,  
From Sorrow he brengyth man to Bless;  
Unto that bless that we may come,  
Byth' the help of mary Son:  
And of his Mother that is so free,  
Amen good Lord for cherite.    


Spiritus, Anima, Corpus.   

I Schal you tell with heart mode,  
Of three Kynggys that been so goude,   

And how thaye come to God almight,  
The which was there a sweet sight.   

I figure now hour besset Stone,  
Fro Heaven wase send down to Solomon:   

By an Angelo both goude and still,  
The who wase than Christis will.   

The present of him in Bedlam than,  
To Cryst brwght Aurum Tus & Myrham.   

Hour Sol and Sulphir with his Mercuri,  
Both Bodi and Soul with our Luneyre.   

Aurum betokeneth here, hour Bodi than,  
The who was brwght to God and Man.   

And Tus alleso hour Soul of life,  
With Myrham hour Mercury that is his Wife   

Here be the three namies fair and good  
And alle thaye been but one in mode.   

Like as the Trenite is but on,  
Right so conclude the Phylosofeers Stone.   

Thou mayst a see her now in sight,  
Off hour Stone figuriet a right.   

How send he wase out of Heaven,  
By an Angelo with mild Stefyn.   

And by his figure thou mayst see  
That hyt is like to personis Three.   

To Fader and Son and holi Ghost,  
The who was and is of mytis most;   

Into his blyse now come we,  
Amen goud Lord for cheyte.    


Ishew you here a short Conclusion,  
To understand it if ye have grace,  
Wrighten without any delusion;  
Comprehended in a little space.  
All that in this Book wrighten is,  
In this place comprehended is,  
How Nature worketh in her kind,  
Keep well this Lesson in your mind:  
I have declared micle thing,  
If you have grace to keep in mind,  
How that our Principle is One thing,  
More in Number and One in kind;  
For there been things Seven  
That in a Principle do dwell,  
Most precious under Heaven,  
I have so sworn I may not tell.  
In this Book I show to you in wrighting,  
As my brethren do each one,  
A similitude of every like thing,  
Of the which we make our Stone.  
Our Stone is made of one simple thing,  
That in him hath both Soul and Life,  
He is Two and One in kind,  
Married together as Man and Wife:  
Our Sulphur is our Masculine,  
Our Mercury is our Feminine,  
Our Earth is our Water clear;  
Our Sulphur also is our Fire,  
And as Earth is in our Water clear,  
So is Aer in our Fire.  
Now have ye Elements four of might,  
And yet there appeareth but two in sight;  
Water and Earth ye may well see,  
Fire and Aer be in them as quality:  
This science may not be taught to every one,  
He were accursed that so schould done:  
How schould ye have Servants than?  
Than none for other would aught done,  
To till the Land or drive the Plough,  
For ever each man would be proud enough;  
Lerned and lewd would put them in Press,  
And in their works be full busy,  
But yet they have but little increase,  
The writings to them is so misty.  
It is full hard this science to find,  
For Fools which labour against kind;  
This Science I pray you to conceal,  
Or else with it do not you meal,  
For and ye cannot in it prevail,  
Of much sorrow then may you tell:  
By sudden moving of Elements Nature may be letted,  
And where lacks Decoction no perfection may be,  
For some Body with leprosy is infected;  
Raw watery humours cause superfluity:  
Therefore the Philosopher in his reason hath contrived  
A perfect Medicine, for bodies that be sick,  
Of all infirmetyes to be relieved,  
This healeth Nature and prolongeth life eak;  
This Medicine of Elements being perfectly wrought,  
Receypts' of the Apothecary we need not to buy,  
Their Drugs and Dragms we set at nought,  
With quid pro quo they make many a lie.  
Our Aurum potabile Nature will increase,  
Of Philosopher's Gold if it be perfectly wrought,  
The Physicians with Mineral putteth him in press:  
Little it availeth or else right nought.  
This science shall ye find in the old book of Turb;  
How perfectly thisMedicine Philosophers have wrought,  
Rosary with him also doth record,  
More than four Flements we occupy nought;  
common Mercury and Gold we none occupy,  
Till we perfectly have made our Stone,  
Then with them two our Medicine we Multiply,  
Other recepts of the Apothecary truly we have none.  
A hundred Ounces of Saturn ye may well take;  
Seethe them on the fire and melt him in a mould,  
A Projection with your Medicine upon him make,  
And anon ye shall alter him into fine Gold;  
One Ounce upon a hundred Ounces is sufficient,  
And so it is on a thousand Ounces perfectly wrought,  
Without dissolution and Subtillant;  
Increasing of our Medicine else have we nought.  
joy eternal and everlasting bliss,  
Be to almighty God that never schal miss.    

In some Copies I found these following Verses set before this Worke.  

EArth out of Earth cleansed pure,  
By Earth of himself through his nature,  
Rectified by his Milk who can it tie,  
And afterward united with Water of life truly:  
A Dragon lying in his deep den,  
Rotting in Water to Putrefy then:  
Leprouse huge and terrible in sight,  
By bathing and balning the Dragon cometh to light;  
Evermor drowned in the bottom of his Well,  
Till all his Leprosy will no longer dwell,  
In his own Nature he altereth clean  
Into a pure substance, ye what what I mean.  
I show you here a short Conclusion, etc.   

WHy art thou so Poor and I so Rich,  
Abundance of Treasure in me thou mayst  
In all the World I am nothing so liche;  
As Man that is so proginitous to my kind,  
The Rich man on the Poor hath no pity,  
In me therefore have thou affiance,  
It is oft times seen in Town and City:  
He is evil at ease that hath no Craft nor science.  
The Rich men of the Poor now have great despite,  
That they should with thyr cunning any good thing win;  
And to give to the Poor alms they have no delight,  
little is the Charity that is them within,  
And Ensample of Dives as the Scripture can tell,  
Poor Lazerus at his Gate for default died;  
Had he given him Alms he had not gone to hell,  
Now for to repent him truly it is too late.  
Man thou hast no goods but God doth them send,  
Depart with thy Brother as God doth thee Command.  
Thy life that will the better amend,  
Death will with thee make a sudden hand,  
Thy worldly goods thou schalt forsaken:  
Give every Beast again his due,  
And than schall thy body be full naked:  
Death on the will nothing rue.   

Why so far and I so near?  
Hast thou no grace Man me to meet,  
So often as I to the do appear;  
And yet of me thou takest no keep,  
In common Mercury thou dost me seek:  
In Alkali and in Alembroke,  
In common Sulphur and Arsenic eke,  
Which makes many a man to dote.  
Common Mercury is not good,  
It bringeth many a man to care;  
It makes his Hair grow through his hood,  
And his Purse both thin and bare.  
Mercury and I are of ally,  
But she with me may not compare;  
In nature she is both cold and dry,  
Therefore I council thee to beware:  
Many a man she makes full bare,  
Because she lacks humidity,  
On her to spend they would spare,  
She brings many a man to poverty.  
I am she which wise men seek,  
Mercury which is most of might;  
Hot and moist, light and weak,  
Of the Elements I am full right,  
Water, Earth, Aire and Fire,  
Quality, and Quantity, you can never have your desire,  
Without Concoction perfectly,  
Great riches in us be,  
Who hath grace us for to know,  
By virtue of her humidity,  
In the Fire our Stone doth grow.   

Thou needy man, where is thy mind?  
I council thee this lesson lere:  
Our Mercury is but of one thing,  
In our Vessel thin and clear.  
Common Mercury in him is none,  
Neither Gold nor Silver in him none is;  
Of Metals we make not our Stone,  
By proportion more or less,  
All manner of Metals we deny,  
Until the time our Stone be wrought,  
All other Receipts we defy  
That of the Potecaryes' be bought,  
With all Spices, save only Mercury.  
Gould with him stands us in steed,  
Our Medicine for to Multiply,  
After our Physics Stone be Red.   

A true Lesson I have thee taught,  
Pray for me and forget it nought:  
Many Books mayst thou see,  
That is not writ so openly.  
And as I am true Christian man,  
A truer Book findest thou none;  
And thou wilt of this science lere  
In riches thou shalt have no pear;  
He that made this Book hath it well preved,  
The better therefore he may be believed;  
Therefoee I pray you for charity,  
To keep this Book very secretly.  
If any man this Science of you will crave,  
Know he be Sapient that the Copy shall have  
I made it not for every man,  
Neither for them that little good can,  
But for me and for my Brother,  
Such as have Reason and no other;  
Keep this Lesson well in mind,  
Beware thou work not against Kind;  
And in thy Work make no great haste,  
That thou labour not in waist:  
Work in light and not in dark,  
And ask Council of a Clerk:  
Else may you both lightly fail,  
Without you have both good Counsel.    


TAke our Rose with the red Flower,  
Which thou mayst know by his Colour;  
And him knock into Plates small,  
A like thin beat over all.  
And with a Corosive good and fine,  
Forthwith draw the same tyne;  
Of things that be new and good,  
And divers in Nature and one in Mood,  
And put together with strong grinding,  
In Horse womb ever abiding;  
In a Vessel good and strong,  
Thou so it rule and think it not long,  
For within a Month or little moe,  
And with his might the Body slo;  
Thy Corrosive will thy Rose so fret,  
Till he be thin as Milk in Meat.  
But how the Corrosive made shallbe,  
I will it show plainly to thee;  
As I said to thee before,  
Else knowest thou little of this lore.   

Take Maidens Urine young of age,  
Ashes, Salt, and Lyme,  
Of him together make a marriage.  
Then the Corrosive is both good and fine:  
For without this Corrosive shortly said,  
Well compound together in One,  
All your Work is but void;  
As Philosophers write every each one:  
For Doctors both to lay and Clerk,  
Written that our first Work  
Is to bring our Body all and some;  
And him to reduce in Mercurium.  
Then is our Work well begun,  
If the first love be thus won.   

Now say Philosophers much more,  
Our second Work if thou wilt know,  
Labour with pain and travel therefore:  
And God is ready thee it to show,  
To bring our Water into Air,  
Of Philosophers the second verse,  
Spare not to work and be not afraid;  
For so it will be without less,  
But yet be wise in the Work,  
For hasty men never lack woe:  
And ask the Councll of a Clerk,  
For sober thrift is best thereto,  
And so Continue night and day  
I thee charge, and sleep thee not,  
For in six Weeks truly in faith,  
All into Earth it willbe brought:  
So the Fire continued be,  
Every Decoction to even measure,  
And after that fire his quality,  
Thou must all the Work rule,  
For when it is in Earth full black,  
Then is it our black Stone,  
He is so strong he may not lack,  
Till all thy Work be y done.   

The third degree as I thee say,  
Of our Stone now black as pitch,  
Thou must him wash with waters gay;  
And make him white for so did Ich;  
And when thou hast washed him clean,  
Then is his blackness gone;  
Then is he bright and shine,  
As Carbuncle or Beril stone:  
But ere he come to that degree,  
It willbe labour but think not long,  
For many a Colour change will he,  
Browne, Red, Russet, ever among:  
After that to many other more,  
Greene, Blue, Pale and white,  
But all these let them go,  
They are not to thy profit,  
And when thou hast thus wrought,  
By six weeks and a day,  
Then is the Earth truly sought,  
A white powder collored in faith:  
But then spare the fire,  
And bate him even to measure;  
And within a month and little more,  
The white Stone hath nigh sure done,  
Which will shine and melt as wax,  
He must needs Masteries do,  
The Spirit and Soul make him so lax;  
That all other kinds he turn him to.  
Then Ferment him with his like,  
By joining of true Decoction,  
And feed him forth by little and light,  
That both together be brought in one,  
In Colour sight and Demean,  
That there be no division:  
As thou hast wrought so will it prove,  
Take heed how thou hast done  
In this work of Conjunction;  
Thou shalt see marvels great,  
Both going up and coming down,  
Of Colours springing by the heat:  
For the soul that is so withheld,  
Andthe spirit that is so bright,  
I men it seen say they would,  
Certain it were a wondrous sight,  
And all this is past,  
That God and Kind hath done his cure,  
Of the white Stone be not aghast,  
He will not flee but bide the Fire.  
Now farther if thou wilt Work,  
To have the ready way,  
Take good heed and be not dull,  
For i'll tell thee the truth in faith:  
Hold always as thou did  
Before in the other Stone,  
Thou cannot fail God be thy speed,  
As Clerks write every one,  
For your Fire will him dear,  
So it be dry and lastingly;  
Save other while the changing cheer,  
Till he have sottill fasting and sly.  
First I wot well change he wool,  
Into Citrine and pure degree;  
And after that Colour is full,  
He shall never but be White ay,  
After that Tawny and Colour de Pale,  
He changeth often in such lay:  
Till he be Red withouten fail,  
As good Coral or Rose in May.  
Then dread he nothing I wis,  
Of this World's adversity,  
An Emperor of conquest than he is,  
The Philosophers sayne worthy to be:  
And when thou hast thus done,  
And thereof seen the privity,  
Thank God and Christ his only Son.  
Together with our blessed Lady.    


TAke of the eager blood that is so Red,  
And distil that by Lymbic till it be bright,  
Therewith dissolve the Philosphers lead,  
Filtering it till it be clear in sight,  
Evaporating it if ye do right.  
And from the Medicine with strong Fire,  
D●still our Mercury most of might,  
Reed as blood and strong of Eyre,  
And there you have your Stone I wysse,  
Containing in them all that you need,  
The Earth thereof true Ferment is.  
Of our purpose if you will speed,  
In other Books whatsoever you Reed,  
From this Doctrine you never flit,  
But further with these Stones proceed;  
Into four Elements dividing it,  
Air, Water and Oil well rectified,  
The Earth by boiling make white as Whale bone,  
Again together them neatly join,  
And of them make a precious stone;  
The matter goeth to the White alone,  
This Aristotle taught Alexander his lore,  
The Stone thus fixed make fugitive,  
Again with Aer reserved in Store;  
And then again make fix belyve:  
Multiply it in one and more,  
With Nature and Oil reserved in store,  
Both white and red as you did first,  
This secret made me study full sore,  
Many a night ere I it wist;  
For my Master from me it hid.  
Now is one point yet behind,  
With this Stone that must be done:  
Engendering him of Water, Ayr and Wind,  
The Red on Sun the White on Moon,  
Molten look thou cast full soon;  
And Multiply in them their Tincture,  
And then take of the powder with a spoon,  
And strain it on Mercury hit and pure;  
And a marvellous Battle thou shalt see soon  
Between that and the said Mercury,  
Either it will turn it Sun or Moon,  
And then thou shalt the Mastery unfold,  
And thus proceeding Multiply,  
In every thing as I have told;  
And thus endeth our PHILOSOPHY.    


THe World is in a Maze, and wot you why?  
Forsooth of late a great rich Man did die;  
And as he lay a dying in his Bed,  
These words in secret to his Son he said.  
My Son quoth he, 'tis good for thee I die,  
For thou shalt much the better be thereby;  
And when thou seest that life hath me bereft,  
Take what thou findest, and where I have it left  
Thou dost not know, nor what my riches be,  
All which I will declare, give Ear to me.  
An Earth I had all Venom to expel,  
And that I cast into a mighty Well;  
A Water eke to cleanse what was amiss,  
I threw into the Earth and there it is;  
My Silver all into the Sea I cast,  
My Gold into the Air, and at the last  
Into the Fire for fear it should be found,  
I threw a Stone worth forty thousand pound:  
Which Stone was given me by a mighty King,  
Who bade me wear it in a fore-fold Ring:  
Quoth he this Stone is by that Ring found out,  
If wisely thou canst turn this Ring about:  
For every Hoop contrary is to other,  
Yet all agree and of the Stone is Mother.  
And now my Son I will declare a wonder,  
That when I die this Ring must break asunder:  
The King said so, but then he said withal,  
Although the Ring be broke in pieces small;  
An easy Fire shall soon it close again;  
Who this can do he need not work in vain.  
Till this my hidden Treasure be found out  
(When I am dead) my Spirit shall walk about;  
Make him to bring your Fire from the Grave,  
And stay with him till you my Riches have;  
These Words a worldly man did chance to here,  
Who daily watched the Spirit but ne'er the near;  
And yet it meets with him and every one,  
Yet tells him not where is this hidden STONE.    

A Dialogue betwixt the FATHER and the SON, Concerning the two Principles of the BLESSED STONE.  Father. 
MY Son if that Sulphur be absent away,  
Our work is reproved what ever they say,  
And it is Water & Fire as true as your Creed  
Which constraineth a Body till it be dead:  
Of him shalt thou never have your desire,  
Till he be blue as Led through his own Fire,  
I do liken our Sulphur to the Magnet Stone,  
That still draweth to her Naturally,  
So with our Sulphur the fiery Woman Mercury,  
When she would from her husband fly.  Son. 
Father I pray you for Charity,  
Where shall I this Sulphur find?  
For I never did him see with Eye;  
Nor never knew him in his kind.  Father. 
In our Water my Son keep it in your mind,  
Where he will appear so white as any snow,  Son. 
Gramercy Father ye be full kind,  
For through your teaching full well I know.  
Now teach me the Red stone when it is in mind,  
How it is made by Natures Law.  Father. 
The White and Red be both of one kind,  
Now hast thou my Son all thy desire,  
Whose tincture by growing thou shalt it so find,  
Through virtue of the Sun and regiment of Fire  
His riches there he doth increase,  
far passing all that I can name,  
If they in Fire shall come in press:  
Gune is their glory but he the same,  
For the virtues of the Planets seven  
Shall have, and also from the Pole of heaven,  
Since the World began no Gem is found  
Equal him till in virtues all,  
The Saphir, nor the Diamond,  
The Ruby rich behind shall fall,  
So shall the Turkey and Carbuncle:  
If they in fire together shall fight,  
All One except shall lose their might,  
The fire on him hath power none,  
His Elements be so coequal,  
An Incombustible Oil is this our Stone  
In power far passing others all.  Son. 
In what Element Father is our Sulphur bright?  
Is it in all, or is it in one?  Father. 
In all Son he must need be of right,  
For Separation of Elements we make none:  
And yet in them we can it not see,  
For sensual matter is he none,  
But equality only intellectual,  
Without which our Stone never fixed be shall.  
Quality Son alsoe groweth in the fire;  
Betwixt the White stone and the Read,  
For Colours many to you shall appear,  
Until the time the Woman be dead:  
The which things if ye shall not see,  
Red shall your Stone at no time be;  
For where the Woman is in presence,  
There is much moisture and Accidence:  
Watery humours that in her bee  
Will drown and devour our quality,  
Remember and think of Noah's flood,  
For too much Water was never good:  
And yet as quality is hid in quantity,  
So must in Water our Earth be:  
Riches in him thou shalt much find,  
After alterations all due to his kind;  
When Oil in him is coagulate,  
Then is our Stone body made liquefact:  
When Sulphur Water and Oil be one,  
Endued with riches then is our Stone.  
I cannot thee tell a richer thing;  
Then is our Stone when he is fire dureing,  
Our Fire maketh her so strong.  Son. 
Father how to make our Stone,  
Fayne would I know that have we done;  Father. 
My Son with lent and easy heat,  
The Elements together will kindly meat:  
Haste not to fast whilst they be raw,  
Keep well the Fie, beware of the low.  
Shutt well the Vessle lest out pass the Spirit,  
So shall you all things the better keep;  
For if the Spirits do pass you from,  
Remedy to get them again have you none:  
And how marveilous it is the Elements to meet  
Keep this as your principal secret,  
At your beginning give God the praise;  
And keep your Matter in heat forty days,  
But so that all things be made clear,  
Or else you are never the near:  
And within this time itt will be Black;  
And oft change colour till it be White,  
There you may cease and further proceed,  
By mending the heat to your measure indeed;  
And there withal now will I end,  
And to God only thee Commend.    

JOHN GOWER CONCERNING The PHILOSOPHER'S STONE.  

AND also with great diligence,  
They fond thilk Experience:  
Which cleped is Alconomie,  
Whereof the Silver multeplie;  
They made, and eke the Gold also.  
And for to tell how itt is so:  
Of bodies seven in Special,  
With four Spirits joint withal;  
Stant the substance of this matter,  
The bodies which I speak of here,  
Of the Planets ben begun,  
The Gold is titled to the Son:  
The Moon of Silver hath his part,  
And Iron that stoned upon Mart:  
The Lead after Saturn groweth,  
And Jupiter the Brass bestoweth;  
The Copper set is to Venus:  
And to his part Mercurius  
Hath the Quicksilver, as it falleth,  
The which after the Book it calleth,  
Is first of thilk four named  
Of Spirits, which been proclaimed,  
And the Spirit which is seconde,  
In Sal Armoniake is found:  
The third Spirit Sulphur is,  
The fourth Sewende after this,  
Arcennium by name is hot  
With blowing, and with fires hot:  
In these things which I say,  
They worchen by divers way.  
For as the Philosopher told,  
Of Gold and Sylver they been hold,  
Two principal extremities,  
To which all other by degrees,  
Of the metals ben accordant,  
And so through kind resemblant:  
That what man couth away take,  
The rust, of which they waxen black,  
And the savour of the hardness;  
They shoulden take the likeness;  
Of Gold or Silver perfectly,  
But for to work it sickerly,  
Between the Corpse and the Spirit,  
Ere that the Metal be perfect,  
In seven forms itt is set  
Of all, and if one be let,  
The remnant may not avail,  
But otherwise it may nought fail;  
For they by whom this Art was found,  
To every point a certain bound,  
Ordeinen that a man may find,  
This Craft is wrought by weigh of kind;  
So that there is no fallace in;  
But what man that this work begin;  
He moat await at every tide,  
So that nothing be left aside.   

Fyrst of the Distillation,  
Forth with the Congelation,  
Solution, Disscention,  
And keep in his entencion,  
The point of Sublimation,  
And forthwith Calcination,  
Of very Approbation,  
So that there be Fixation,  
With temperate hetes of the fire,  
Till he the perfect Elixir,  
Of thilk Philosopher's Stone,  
May get, of which that many one  
Of Philosophers whilom write:  
And if thou wolt the names wit,  
Of thilk Stone with other two,  
Which as the Clerks maden tho;  
So as the Books itt recorden,  
The kind of him I shall recorden.   

These old Philosopher's wise,  
By weigh of kind in sundry wise;  
Three Stones made through Clergy,  
The fyrst I shall specify,  
Was cleped Vegetabilis;  
Of which the proper virtue is,  
To man's heal for to serve,  
As for to keep, and to preserve,  
The body from sickness all,  
Till death of kind upon him fall.  
The second Stone I the behote,  
Is Lapis Animalis hot:  
The whose virtue, is proper and couth,  
For Ear and Eye, Nose and Mouth;  
Whereof a man may here, and see,  
And smell and taste, in his degree,  
And for to feel and for to go,  
Itt helpeth a man of both two:  
The wits five he underfongeth  
To keep, as it to him belongeth.   

The third Stone in special  
by name is cleped Mineral,  
Which the Metals of every mine,  
Attempreth, till that they ben fine;  
And pureth him by such a weigh,  
That all the vice goth away,  
Of Rust, of stink, and of Hardness:  
And when they been of such cleanness,  
This mineral so as I found,  
Transformeth all the fyrst kind,  
And maketh him able to conceive,  
Through his virtue and receive  
Both in substance and in figure,  
Of Gold and Silver the nature.  
For they two been the extremities,  
To which after the properties,  
Hath every mettle his desire,  
With help and comfort of the fire.  
Forth with this Stone as it is said,  
Which to the Son and Moon is laid:  
For to the Red, and to the White,  
This Stone hath power to profit;  
It maketh Multiplication  
Of Gold and the fixation,  
It causeth and of this babite,  
He doth the work to be perfect:  
Of thilk Elixir which men call  
Alconomy, as is befall  
To him, that whilom were wise;  
But now it stant all otherwise:  
They speken fast of thilk Stone,  
But how to make it now wot none.  
After the sooth Experience,  
And nathles great diligence,  
They setten up thilk deed,  
And spillen more than they speed;  
For always they found a let,  
Which bringeth in povetee and Debt;  
To him that rich were to fore,  
The Loss is had the Lucre is lore:  
To get a pound they spenden five,  
I not how such a Craft shall thrive:  
In the manner as it is used,  
It were better be refused,  
Then for to worchen upon ween,  
In thing which stant not as they ween:  
But not for thy who that it knew,  
The Science of himself is true:  
Upon the form as it was founded,  
Whereof the names yet be grounded;  
Of him, that first it founden out:  
And thus the fame goth all about,  
To such as soughten business,  
Of virtue and of worthiness,  
Of whom if I the names call,  
Hermes was one the first of all,  
To whom this Art is most applied,  
Geber thereof was magnified,  
And Ortolane and Morien,  
Among the which is Avicen.  
Which found and wrote and great party,  
The practice of Alconomie,  
Whose books plainly as they stoned,  
Upon this Craft few understand.  
But yet to put him in assay,  
There been full many now a day,  
That known little that they mean,  
It is not one to wit and ween,  
In form of words they it treat;  
But yet they failen of beyet.  
For of to much, or of to light,  
There is algate found a wit:  
So that they follow not the line,  
Of the perfect Medicine,  
Which grounded is upon nature;  
But they that written the Scripture;  
Of Greek, Arabe, and Caldee,  
They were of such authority,  
That they first founden out the weigh,  
Of all that thou hast herd me say,  
Whereof the Chronic of her Lore,  
Shall stoned in price for evermore.    

THE VISION OF Sr: GEORGE RIPLEY: CANNON of BRIDLINGTON.  
WHen busy at my book I was upon a certain night,  
This Vision here expressed appeared unto my dimmed sight,  
A Toad full rudde I saw did drink the juce of grapes so fast,  
Till over charged with the broth, his bowels all to braced;  
And after that from poisoned bulk he cast his venom fell,  
For grief and pain whereof his Members all began to swell,  
With drops of poisoned sweat approaching thus his secret Den,  
His cave with blasts of fumous air he all be-whyted then;  
And from the which in space a golden humour did ensue,  
Whose falling drops from high did stain the soil with ruddy hue:  
And when this Corpse the force of vital breath began to lack,  
This dying Toad became forthwith like Coal for colour black:  
Thus drowned in his proper veins of poisoned flood,  
For term of eighty days and four he rotting stood:  
By trial than this venom to expel I did desire,  
For which I did commit his carcase to a gentle fire:  
Which done, a wonder to the fight, but more to be rehear'st,  
The Toad with Colours rare through every side was pear'st,  
And White appeared when all the sundry hues were passed,  
Which after being tincted Rudde, for evermore did last.  
Then of the venom handled thus a medicine I did make;  
Which venom kills and saveth such as venom chance to take.  
Glory be to him the granter of such secret ways,  
Dominion, and Honour, both with Worship, and with Praise.  
AMEN.   

VERSES BELONGING TO AN EMBLEMATICAL SCROLL: Supposed to be invented by GEO: RIPLEY.  


I Shall you tell with plain declaration,  
Where, how, and what is my generation:  
Omogeni is my Father,  
And Magnesia is my Mother:  
And Azot truly is my Sister,  
And Kibrick forsooth is my Brother:  
The Serpent of Arabia is my name,  
The which is leader of all this game:  
That sometime was both wood and wild,  
And now I am both meek and mild;  
The Sun and the Moon with their might,  
Have chastised me that was so light:  
My Wings that me brought,  
Hither and thither where I thought  
Now with their might they down me pull,  
And bring me where they wool,  
The blood of mine heart I wiss,  
Now causeth both Joy and bliss:  
And dissolveth the very Stone,  
And knitteth him ere he have done;  
Now maketh hard that was lix,  
And causeth him to be fix.  
Of my blood and water I wis,  
Plenty in all the World there is.  
It runneth in every place;  
Who it findeth he hath grace:  
In the World it runneth over all,  
And goeth round as a ball:  
But thou understand well this,  
Of the work thou shalt miss.  
Therefore know ere thou begin,  
What he is and all his kin,  
Many a Name he hath full sure,  
And all is but one Nature:  
Thou must part him in three,  
And then knit him as the Trinity:  
And make them all but one,  
Lo here is the Philosopher's Stone.   

THe Bird of Hermes is my name,  
Eating my wings to make me tame.    


IN the Sea withouten less,  
Standeth the Bird of Hermes:  
Eating his Wings variable,  
And thereby maketh himself more stable;  
When all his Feathers be agone,  
He standeth still there as a stone;  
Here is now both White and Red,  
And also the Stone to quicken the dead,  
All and sum withouten fable,  
Both hard, and nesh and malleable  
Understand now well aright,  
And thank God of this sight.    


TAKE thou Phoebus that is so bright,  
That sitteth so high in Majesty;  
With his beams that shineth so light,  
In all places where ever that he be,  
For he is Father to all living things,  
maintainer of Life to Crop and Root,  
And causeth Nature forth to spring;  
With his wife being soot,  
For he is salve to every sore,  
To bring about this precious work;  
Take good heed unto his lore,  
I say to learned and to Clerk,  
And Omogeny is my Name:  
Which God shaped with his own hand,  
And Magnesia is my Dame;  
Thou shalt verily understand,  
Now here I shall begin,  
For to teach thee a ready way:  
Or else little shalt thou win,  
Take good heed what I say;  
Divide thou Phoebus in many a part;  
With his beams that been so bright,  
And thus with Nature him Coarte,  
The which is mirror of all light:  
This Phoebus hath full many a Name,  
Which that is full hard for to know;  
And but thou take the very same,  
The Philosopher's Stone thou shalt not know,  
Therefore I council ere thou begin:  
Know him well what it be,  
And that is thick make it thin;  
For than it shall full well like the.  
Now understand well what I mean,  
And take good heed thereunto,  
The work shall else little be seen:  
And turn thee unto mikle woe,  
As I have said in this our Lore,  
Many a Name I wiss it have,  
Some behind, and some before;  
As Philosophers of yore him gave.    


ON the Ground there is a Hill,  
Also a Serpent within a Well:  
His Tail is long with Wings wide,  
All ready to fly on every side,  
Repair the Well round about,  
That the Serpent pass not out;  
For if that he be there agone,  
Thou losest the verve of the Stone,  
What is the Ground thou mayst know here,  
And also the Well that is so clear:  
And eke the Serpent with his Tail,  
Or else the work shall little avail,  
The Well must burn in Water clear,  
Take good heed for this thy Fire,  
The Fire with Water brent shal●e,  
And Water with Fire wash shall he;  
Then Earth on Fire shallbe put,  
And Water with Air shallbe knit,  
Thus ye shall go to Putrefaction,  
And bring the Serpent to reduction.  
First he shallbe Black as any Crow,  
And down in his Den shall lie full low:  
I swelled as a Toad that lieth on ground,  
Burst with bladders sitting so round,  
They shall to braced and lie full plain,  
And thus with craft the Serpent is slain:  
He shall show Colours there many a one,  
And turn as White as willbe the bone,  
With the Water that he was in,  
Wash him clean from his sin:  
And let him drink a little and a light,  
And that shall make him fair and white,  
The which Whiteness is ever abiding,  
Lo here is the very full finishing:  
Of the White Stone and the Red,  
Lo here is the true deed.    
  

THE MYSTERY OF ALCHEMISTS, Composed by Sir Geo: Ripley Cannon of Bridlington.  

WHen ☉ in ♈ and Phoebus shines bright,  
The Elements reviving the new Year springing  
The Son by his virtue gives Nature & Light,  
And moisture refresheth all things growing:  
In the season of the Year when the Sun waxeth warm,  
Freshly and fragrante the Flowers do grow,  
Of Nature's subtle working we cannot discern,  
Nor yet by our Reason we can it not know,  
In four Elements is comprehended things Three,  
Animals, Vegetabills, Minerals must be,  
Of this is our Principle that we make our Stone,  
Quality and Quantity is unknown to many one.   Son. 
Quality (Father) would I fain know,  
Of what nature it is and what it hath in his kind.  Father. 
As Colours divers which on the ground do grow,  
Keep well this secret (Son) and mark it in thy mind.  Son. 
Without Proportion (Father) how should I it know,  
This working now is far from my mind.  Father. 
Nature and kind ▪ Son) together do grow,  
Quality by weight (Son) shalt thou never find.  Son. 
To separate Elements (Father) I must needs know,  
Either in Proportion which be more or less.  Father. 
Out of our Principle four Elements thou shalt draw,  
Thou shalt need nothing else that needful is;  
Our Principle in quality is so perfectly mixed,  
By virtue of the Son and his quality,  
So equally Joined, so throughly fixed,  
As nothing so well mixed may be.  Son. 
This Principle (Father) is but one thing,  
Good (Father) tell me where it doth grow.  Father. 
In every place (Son) you shall him well find;  
By Taste and by Colour thou shalt him well know;  
Fowls in the Air with it do fly,  
And Fishes do swim there with in the Sea,  
With Reason of Angels you may it discern,  
Both Man and Woman to govern,  
With our fixed Body (Son) we must thus begin.  
Of him make Mercury and Water clear,  
Man and Woman is them within,  
Married together by virtue of our Fire,  
The Woman in her working is full wild,  
Be well aware she go not out;  
Till she have conceived and borne a Child,  
Then all his Kin on him shall lout;  
In their works they be unstable,  
The Elements they be so raw;  
And in their Colour so variable,  
As some time like the head of a Crow,  
When he is black ye may well like,  
Putrefaction must go before,  
After Black he willbe White,  
Then thank ye God the Child is borne.  
This Child is both King and Emperor,  
Through his region both far and near;  
All the World doth him honour,  
By the virtue he hath taken of the Fire:  
His first Vesture is White and pure,  
As any Crystal shining clear,  
Of White tincture then be you sure;  
By virtue taken of our Fire,  
His first Vesture that is so White,  
Betokeneth his Virginity,  
A similitude even thereto like,  
And according to the Trinity:  
Our Medicen is made of things Three,  
Against which the Philosophers cannot say nay,  
The Father, the Son in one degree,  
Corpus, Spiritus & Anima.  
When Nature is with Nature, thou mayst fruit find,  
By proportion more or less,  
In practice hereof many men be blind,  
Because they understand not what Nature is;  
His second Vesture as Gold is Red,  
In his Vessel bright shining,  
A Diadem set on his head,  
Richer than any earthly thing.  
His third Vesture is Purple pure,  
Like Sunbeams he shineth bright and clear,  
Of Red tincture then be you sure:  
By the virtue he hath taken of our Fire.  
My beloved Son I command thee,  
As thou wilt have my love and blessing,  
That thou to God kneel on thy knee,  
Unto him give laud and thankeing;  
For these gifts of grace given unto thee,  
To have true knowledge of this worthy science,  
That many men seek by land and sea,  
And cannot find it for any expense:  
I shall show thee my Son here a hid Secret,  
Because thou art virtuous in thy living,  
Of me else shouldst thou never it weet,  
And for thou art wise in thy Council keeping,  
And therefore I charge thee on my blessing,  
Not to show it to any man living,  
For it is the first Principle of our blessed Stone,  
Through which our noble work is relieved,  
Note well that I show now to thee my Son,  
If Sulphur be absent our work is deprived;  
Our Sulphur my Son is Water and Fire,  
Constraining the Body till it be dead,  
Of hem thou hast never thy desire,  
Till he be blow as any Lead,  
After all this he doth revive,  
That in his Vessel before was dead;  
I can no better in my reason contrive,  
Then to figure him to the great God head.  
For as there died no more than One,  
Howbeit that there be persons Three,  
The Father, the Son by might is one:  
The holy Ghost make our full Trinity:  
A similitude like unto our Stone,  
In him been things three which be concluded all in one,  
Our Sulphur is likened to the holy Ghost,  
For he is quick, called the Spirit of Slyfe,  
In his working of might he is most.  
He raiseth our Body from death to life,  
Many (my Son) with him do rise,  
The holy Gospel therein is expert,  
The number my reason cannot contrive,  
Multum & quantum fructum adfert:  
I liken our Sulphur to the Adamant Stone,  
That Steel draws to him naturally,  
So doth our Sulphur the woman,  
When she from her husband would fly.  Son. 
I muse greatly (Father) and marvel in mind,  
Whereof this Stone is engendered,  
And also of what manner of kind,  
For I have travelled many a Country,  
In valleys low and on hills high,  
And spurred therefore of foes and friend,  
Yet could I never that Sulphur see,  
Nor in any place what I where him to find.  Father. 
Son he is made of the Elements,  
That God hath given both soul and life,  
From Mettle he may never be absent,  
For he rules both man and wife.  Son. 
Father I pray you for charity,  
Where shall I this Sulphur find,  
For perfectly I know him not by quality,  
Nor yet to fore know him by kind.  Father. 
In our Water Son keep this in mind,  
For there he will appear as white as snow.  Son. 
Gramercy Father to me ye be full kind,  
For through your teaching full well I it know,  
Now Father I pray you for charity,  
The while it is in your mind,  
To ken the red Sulphur that you will teach me,  
And then I trust your Doctrine to find.  Father. 
White and Red Son be both one in kind,  
Now hast thou all thy desire,  
Keep well this secret and close it in thy mind,  
His tincture and growing is by virtue of our Fire,  
For in our Fire our Stone will grow,  
And there his riches he doth increase,  
And so doth no Stone that I do know,  
That in the fire will put him in press;  
We liken him therefore unto the Sun,  
That to all Elements giveth light.  
Never sith the World was begun,  
Was any but he of so much might,  
Were he never of so high degree,  
Saphir, Diamond or Emarald Stone,  
The Turcas, or the rich Ruby,  
Of all virtuous Stones set ower alone,  
The greatest Carbuncle that is full of light,  
May not with our Stone Compare,  
For if they in the Fire should fight,  
The Carbuncle of virtue should be full bare,  
To destroy our Stone, Son that will not be,  
The Elements in him be so equal;  
He is an Oil incumbustible,  
And of all things most imperial.  Son. 
In which Elements (Father) is our Sulphur in?  
Is he in all, or in any one?  Father. 
In all (Son) he needs must be,  
For Separation of Elements make we none,  
Sulphur in Elements Son we may not see,  
By Nature in them he is so privily mixed,  
In Elements he is a quality,  
Our Stone will never else be perfectly fixed.  
Quality (Son) grows also in fire,  
Betwixt the White Stone and the Red,  
For many Colours there will appear,  
While the time the Woman be dead.  Son. 
Father must the Woman needs be dead?  Father. 
Our Stone else my Son will never be Red;  
For whereas a Woman is in presence,  
There is much moisture and accidence,  
Wetnes and humours in her be,  
The which would drowned our Quality;  
Perceive well (Son) by Noah's flood,  
To much moisture was never good.  
Like as quality is hid in quantity,  
So must our Earth in Waters be,  
The riches in him thou shalt find,  
After alteration of kind,  
His Oil in him is congelate,  
This makes our Body liquefact,  
Sulphur and Oil all of one kind,  
Which makes our Stone rich and couloring;  
I cannot tell thee Son a richer thing,  
Then he is in the Fire during,  
The Fire to him may do no wrong,  
Sulphur of Nature makes him so strong.  Son. 
How to make our Stone (Father) I would fain know.  Father. 
In soft heats my (Son) Elements will meet,  
Hast not to fast whilst they be raw,  
In the Vessel (Son) the better thou shalt him keep,  
Rule well the Fire and and beware of the Law,  
Shut well the Vessel for going forth of the Spirit;  
So shall you all things the better keep;  
For how to get him again it is strange to know,  
It is hard for some men to make Elements mere,  
Keep well this Secret Son and God daily praise,  
Put into thy Vessel Water clear,  
And set it in Fire full forty days,  
And then in the Vessel blackness will appear,  
When that he is black he will change tyte,  
Many Colers in him then will appear,  
From colour to colour till it be white,  
Then it is time Son to change the Fire,  
And melt the heat to your desire;  
And if you will have him White still,  
Then must you your Medicine apply,  
A dry Fire put him till,  
And a moist Fire naturally,  
Till he be made fixed,  
For to take Mercury before his flight,  
As he is by nature privily mixed,  
Of fusion than he shallbe light,  
And if you to his proportion take,  
Fine Luna then will he make,  
So micle of piercing will he be,  
Both fluxible with penetrability;  
And (Son) if thou wilt have thy Medicine Red,  
In a dry Fire thou shalt him keep,  
Ever still in one steed,  
That never your Vessel come to wet.  Son. 
So hard, so heavy and so piercing,  
(Father) this a wondrous thing,  
So hot, so moist, so light, so wet,  
This great Secret Father will I keep,  
So white, so red, so profitable,  
Of all Stones most incomparable.  Father. 
He may do more than any King,  
He is so rich Son in his working,  
Gould and Silver men would fain have,  
Poor and rich for it do crave,  
They that of it have most abundance,  
Of the people have most obaisance,  
To serve them both day and night,  
And in the field will for it fight,  
Therefore Son upon my blessing,  
Keep secretly this precious cunning,  
Of thy Council make neither King nor Knight,  
If they knew they would set it light;  
For when they have what they will,  
God's curse will come they say the until,  
For had I wist and had I wend,  
That cometh evermore behind,  
Our Mercury my (Son) is white and thin,  
In our Vessel shining bright and clear,  
Our Sulphur is in him within,  
Burning him more than our dry Fire,  
He fixes him more in one year,  
By his natural working I understand,  
Then doth the Son by his dry Fire,  
In years a long thousand,  
In short space we may have done,  
When our Medicine thou wilt assay,  
Thou mayst make both Sol and Lune.  
In less space than in one day.  Son. 
Father is it Water in the well springing,  
Or is it Water in the river running?  
Other Water (Father) can I not find.  Father. 
No (Son) it is of another kind,  
Howbeit it is Water clear,  
Our Sulphur in him is so cleving,  
He may not be departed by any fire,  
I tell thee the throath in this thing.  Son. 
By no fire (Father) how may that be?  Father. 
Fire he is ever brenning,  
Our Sulphur is made of the Sun and such humidity  
That in the Fire he is ever during.  Son. 
The time of our working would I know,  
In what space might be made our Stone,  
By Corn and by Fruit (Son) thou mayst it welknow.  
Once in a year it is afore thee done;  
The Sun in the Zodiac about doth gone,  
Through the twelve Signs once in a year,  
So long it is e●e we can make our Stone.  Father. 
Haste not to fast but rule well thy Fire,  
The virtue of our Stone few men can tell,  
The Elements in him be so mighty,  
Abundance of treasure in him do dwell;  
For in riches all Stones exceeds he.  
FINIS.   

The Preface prefixed to Sir Geo: Ripley's MEDULLA;  
Which he wrote Ann. Dom. 1476. and Dedicated to Geo: Nevell then Archbishop of York.  

RIGHT noble Lord, and Prelate Dear,  
Vouchfafe of me these Verses take,  
Which I present unto you here,  
That mention of the Stone doth make,  
Of wise men meetered for your sake,  
For which of you thus much I crave,  
Your gentle favour for to have.   

This Stone divine of which I write,  
Is known as One, and it is Three;  
Which though it have his force and might,  
Of Triple nature for to be,  
Yet do they Metals judge and try.  
And called is of Wise men all,  
The mighty Stone that Conquer shall.   

Disdain you not nor yet refuse,  
To learn the virtues of them now,  
By which you may if you them use,  
Yourself preserve and eke know how,  
Old age to hide, and Youth out show.  
And Brass by them transmuted is,  
And eager Bodies cleansed I wis.   

Fined also and made full pure,  
And Aurified be at the last.  
The first of these I you assure,  
Right hurtful is for Man to taste,  
For Life it will resolve and waste.  
Of Corrosives made corrupting all,  
And named is the Mineral.   

But Animal the second is,  
The third forsooth the Vegetable,  
To cure all things their virtue is,  
In every cause what so befall,  
Mankind in health preserve they shall:  
Reneweth Youth and keepeth it sound,  
As true by proof the same is found.   

And here I will teach you plain,  
How for to make their Mixtures pure:  
In order fair without disdain.  
I will tell you no Dream be sure,  
Believe me while my life may dure.  
Look what with mouth to you I say,  
My deeds shall prove it true always.   

Yet shall some Figure my Meeter hide,  
Lest the Art with wings should fly aw●y,  
And so as vile abroad to slide,  
Whose sense, or Truth cannot decay,  
And without fraud I will display  
The matter plain on every side,  
And true likewise what so betid.   

Although ere this you have heard say,  
That such as practice doth this Art,  
Their thrift in Ashes seek always:  
And learn at length with heavy heart,  
Not more but less to make their part,  
Yet be not you dismayed therefore;  
Ne fear nor shrink for it the more.   

But trust the words which ay you tell,  
For truly I do flatly say,  
I have both seen and known it well,  
And witness will the same always,  
This the Marrow called is I say,  
A truer Text full well I wot,  
In all this World find shall you not.   

Then as this writing of our Wine,  
Whereof I bring you here a taste;  
Whose heavenly Water pure and fine,  
Doth all things work withouten waste,  
To your desire the bodies fast  
It doth dissolve, make light and open  
With other things, not yet of spoken.   

Against Nature yet is it not,  
But natural as may men trow,  
Which being cleansed from his spot,  
There Phoebus' splendour shall forth show,  
And cause it fragrantly to grow;  
For how more fragrant it shallbe,  
So much of Valour more is he.   

For Phoebus' nature doth surpass,  
And bodies pure, and eke the sky,  
It doth beshine both Corn and Grass,  
The son reneweth from on hie,  
And causeth things to fructify.  
Doth mix, and fix, and natureth,  
Drives plagues away and nourisheth.   

Abandoneth, draweth, and cleanseth the Air,  
Maketh dews sweet, floods and humours dry,  
Maketh soft, hard, sweet and fair;  
And purifieth Natures perfectly,  
By his working incessantly;  
It maketh all things to grow I say,  
And chaseth Ugly things away,   

In Laurel Tree, it is full green,  
In Gold it lodgeth glistringly;  
It decketh Stones with brightness sheen,  
The shinening bodies are made thereby:  
But if you will more certainly,  
Of Phoebus' virtue have knowledging,  
Then Satur's Child must issue bring.   

O Pastor meek draw Water clear,  
From buds of Vines out of a Glass,  
As red as blood as Gold it were;  
Which will you give a Gummy Mass,  
As precious as ever was.  
Thus without fraud made open is by wise,  
The Art which you shall not despise.   

It multiplieth and maketh also,  
Gold Potable know this for true,  
By it are things increased so,  
That health thereby you may renew,  
To learn those Secreats daily sue,  
Which formally prolong well may  
Your Life in joy from day to day.   

For although many hate this Art,  
Yet it is precious over all;  
Try and discern within your heart,  
By all the Lessons mystical;  
A Gift it is Celestial  
Which here is taught to you him by  
That proved it hath Assuredly.   

This have I written for your sake,  
Not in vain stile, but order plain,  
This little Book of him you take,  
Which frankly doth bestow his pain.  
To God committing you again,  
And all that doth wish well to thee,  
In any place wheresoever they be.   

If you unbroken long would keep,  
In perfect health, your Vessel still;  
Then for your Cannon look you seek,  
Remembering him that hath good will,  
By your assistance to fulfil:  
And in such sort your Work display,  
As sound may to your lawd always.    

A SHORT WORK That beareth the Name of the aforesaid Author, Sir G. RIPLEY.  

TAke Heavy, Soft, Cold, and Dry;  
Cleanse him, and to Calx grind him subtly:  
Dissolve him in Water of the Wood;  
If thou can do any good  
Thereof, take a Tincture  
And Earthy Calx good and pure.  
Of this mayst thou have with thy travail,  
Both Mercury, Water, and Oil;  
Out of the Air with Flames great,  
Fire into the Earth doth Creep;  
In this Work if thou wilt win,  
Take heed wherewith thou dost begin,  
And in what manner thou dost work,  
For losing thy way in the dark;  
And where, with what, and how, thy matter shall end;  
I tell and Council thee as my Friend:  
Make Water of Earth, and Earth of Water;  
Then art thou well onward in the matter.  
For thou shalt find hid in the mire,  
Both Earth, Water, Air, and Fire:  
I tell thee my Brother, I will not flatter,  
Of our Earth is made our Water:  
The which is clear white as Snow;  
And makes our Earth Calcine and grow.  
Blackness first to thee doth show,  
As by thy practice thou shalt know:  
Dissolve and Calcine oft, and oft;  
With Congelation till the Body to whiteness be brought:  
Make the Body fluxible, and flowing;  
With the Earth, perfect, and teyning.  
Then after Ferment is once done;  
Whither thou wilt with Sun or Moon,  
Dissolve him with the Water of life,  
called Mercury withouten strife:  
Put the Soul with the Body, and Spirit  
Together in one that they may meet  
In his Dams belly till he wax great,  
With giving Drink of his own sweat:  
For the Milk of a Cow to a Child my brother  
Is not so sweet as the Milk of his Mother:  
This Child that is so marveilously wrought,  
Unto his Heritage must be brought:  
His livelihood is so worthy a thing,  
Of ability to spend with a King:  
He that beareth all this in mind,  
And understandeth these Parables all;  
With Separation he may find,  
Poor and Rich, great and small;  
With our Sulphur we make our Antimony, White and Red;  
And thereof we make our Mercury quick, & dead.  
This is a Mettle that I speak of one of the seven,  
If thou be a Clerk read what I mean.  
There is no Planet of six neither great nor small,  
But if he be put to them, he will Calcine them all.  
Unto red blood he must be brought;  
Else of him thou gettest right nought:  
Reach him then with the Wood Water,  
Man, and Woman Clothed under one hatter,  
In and of them is conceived a Child  
Lovely of beauty, meek and mild;  
Out of the Earth with drops strong,  
Nourish the Child in his Mother's womb;  
Till he be come to full age;  
And then make thou a Marriage,  
Between the Daughter, and the Son,  
And then thou hast the Mastery won.  
The beginning of this Work, if thou wilt crave,  
In holly Writ thou shalt it have:  
Both in Mass Book and in Psalter  
Yea wrighten before the Priest at the Altar:  
And what is Antimony that thou shalt work,  
I have written to thee if thou be a Clerk;  
Look about before if thou canst find  
Plainly written, which maketh men blind:  
Our work is bringing again our Mercury,  
And that Philosophers call Solution;  
And if thou lose not the unclean body,  
Thou werkest without discretion;  
The Inbibition of Water, is not the losing;  
But bringing the Body into water again turning▪  
That is to say into such water,  
That is turning the Body into his first Matter:  
The second work is to bring,  
Earth and Water to Congealing;  
The cleansing of the Third is another  
Unto Whiteness; my own Brother;  
With this Water of his own,  
That is full marvalous to be known:  
The fourth work is distilling  
Of Water, and Earth upsweating.  
And thus hast thou by one assent,  
Earth, Air, Water, and Fire; the four Elements:  
The Ashes that are in the bottom of the Vessel,  
Look thou despise them not though left,  
For I tell thee right well,  
There is the Diadem of our Craft.   
FINIS.   

JOHN LYDGATE MONK OF St. EDMUND'S BURY, In his Translation of the second Epistle that King Alexander sent to his Master ARISTOTLE.  

When Alysaundre as is rehearsed here  
This Phylosophre for virtues manyfoold,  
Sent unto him a secret Messengeer,  
Without exskus to come to his housoold,  
But he again for he was feeble and old,  
And impotent on the t'other side,  
And unwieldy for to goon or ride.   

But chief cause why Alysaundre sent,  
A purpoos take and a fantasy,  
To declare plainly what it ment;  
He wist in sooth that in philosophy,  
With other secrets of astronomy:  
He was expert and most cowde understand,  
This was in chief Cause of the Kings sonde.   

Powder of Planetys' and meving of all stars,  
And of every heavenly Intelligence;  
Dysposition of Pees and eke of Werrys,  
And of each othyr strange hyd science,  
As the sevene Goddies by their Influence  
dispose the Orders of Incantations,  
Or of sevene Metallies the Transmutations.   

With other Craftys which that besecre,  
Calculation and Geomancye,  
Dyfformations of Circe's and Meed:  
Looking of Facies and Pyromancye,  
On Lond, and water, Craft of geometry.  
height and deepness with all Experience,  
Therefore the King desires his presence.   

But for all this within himself a thing  
There was a Secret he kept not to disclose;  
Nor to publish opynly to the King,  
Takeing Example by two things in a Roose,  
First how the Flower greet sweetness doth dispoose:  
Yet in the Thorn men find great sharpness,  
And thus in Konning there may been a likeness.   

In Herb and Flour, in Writing, Word and Stoon,  
Each hath his virtue of God and of Nature,  
But the knowing is hyd froo many oon:  
And not declared to every Creature,  
Wherefor he cast twen Reason and Measure:  
To shape away both the King to please,  
Somewhat to unclose and set his heart at ease.   

There is of right a greet difference,  
'Tween a Prince's royal Dignity,  
And a twen Commons rude Intelligence,  
To whom not longeth to meddle in no degree,  
Of Konnynges that should be kept secre,  
For to a Kings famous magnificence,  
And to Clerkies which have Experience.   

Itt cordeth well to search out Scripture,  
Mysteries hid of Fowlys, beast, and Tree,  
And of Angellys most sotyl of Nature;  
Of Minerals, and Fish in the See,  
And of Stonies specially of Three.  
Oon Myneral another Vegetatyff,  
parted on Four to length a Mannies life.   

Off which I read oonies among other Stonies,  
There was oon calyd Anymal;  
Four Elements wrought out for the noonies:  
Earth, water, and Air, and in especial,  
Joined with Fire proportion maad equal.  
I dar seyn briefly and not tarry,  
Is noon swych Stone found in the Lapidarye.   

Irad Oonies of a Phylosophre,  
again each sickness of value doth most cure,  
All the Treasure and Gold in Croesus coffer;  
Nor all the Stoonies that grow by Nature,  
Wrought by Craft or forgyd by Picture.  
Lapis & non Lapis, Stoon of greetest fame,  
Aristotiles gaff it the same name.   

And for I have but little rad or say,  
To write or meddle of so high mateeries,  
For presumption some would have disdain;  
To be so bold or climb in my desires:  
To scale the Laddere above the nine Speeries,  
Or meddle of Rubies that yeve so clear a light,  
On holy shrines in the dirk night.   

I was nevir noon expert Joweleere,  
In suych mateeries to put my self in prees,  
With Philosophres mine Eyes were nat clear,  
Nowthir with Plato nor with Socratees:  
Except the Prince Aristotilees.  
Of Philosophres to alexander King,  
Wrote of this Stone the mervaylle in all werking.   

In prevy wise lich to his Ententies,  
Secretys' hyd closes in philosophy,  
Fyrst departing of the four Elementies;  
And aftyrward as he doth speceffye,  
Every each of him for to recteffye.  
And after this lyk his opinion,  
Of this four to make a Conjunccyon.   

In suych wise perform up this Stoon,  
Seen in the joining there be noon outrage  
But the falls erring hath founyd many one;  
And brought him after in full greet rerage,  
By Expensys and outrageous Costage.  
For lak of brain they wern maked so wood,  
Thing to begin which they not understood.   

For he that list put in Experience,  
Forboode secrees I hold him but a fool,  
Like him that temptyth of wilful negligence,  
To stoned up right on a three foot stool,  
Or sparyth a stew, or fyssheth a barren pool.  
When all is done, he get noon othir grace,  
Men will scorn him and mock his foltish face.   

Itt is no Crafft poor men t'assail,  
It causeth Coffers and Chesties to be bare,  
Marryth wits, and brains doth affray;  
Yet by writing this book doth declare,  
And be Reasons list not for to spare,  
With Golden Resouns in taast moost lykerous,  
Thing per Ignotum prevyd per Ignocius.   

Title of this Book Labour Philosophorum,  
named alsoe De Regimine principum,  
Of Philosophres Secreta Secretorum,  
treasure compiled omnium Virtutum;  
Rewle directory set up in a some,  
As Complexions in health and sickness,  
dispose them sylf to morning or to gladness.   

The which book direct to the King  
Alysaundre both in the were and pees,  
Like his request and royal commanding,  
Full accomplished by Aristotiles,  
Feeble for Age and impotent doubtless,  
Hoole of courage and true in his intent;  
T'obeye his bidding this book he to him sent.    

How Aristotle declareth to King Alysaundre of the Stonies.  

touching the Stone of Philosophres Oold,  
Of which they make most Sovereyn mention;  
But there is oon as Aristotle toold,  
Which alle excelleth in Comparison,  
Stoon of Stoonies most Sovereyn of renown;  
touching the virtue of this rich thing,  
Thus he wrote to the most sovereyn King.   

O Alysaundre greatest of dignity,  
Of all this World Monarch and Regent,  
And of all nations hast the Sovereynte;  
Echoon to obey and been obedient,  
And to conclude the fyn of our intent,  
All worldly Treasure breesly shut in oon,  
Is declared in virtue of this Stoon.   

Thou must first conceiven in substance,  
By a maneer uncouth dyvysion;  
water from Eyr by a disseverance:  
And fyr from Eyr by a departition,  
Echoon preservyd from all corruption.  
As Philosophres a form have speceffyed,  
Which by Reason may not be denied.   

water from Eyr departed prudently,  
Eyr from Fyr and Fyr from Earth done,  
The Craft conceyved divided truly,  
Withouten Error or deception,  
Pure every Element in his Complexion.  
As it pertaineth plainly to his part,  
As is remembered perfectly in this Arte.   

This Stone of Colour is sometime Citrynade,  
Like the Son stremyd in his kind,  
Gold tressyd maketh hertes full glade;  
With more treasure than hath the King of Ind,  
Of pretyous Stoonies wrought in their kind.  
The Cetryn Colour for the Son bright,  
white for the Morn that shineth all the night.   

This philosopher brought forth in Paris,  
Which of this Stoonies wroot fully the nature,  
All the Dyvysion set by great advies;  
And thereupon did his busy cure,  
That the perfection long should endure,  
Like the intent of Aristotle's sonde,  
Which none but he cowd well bring on hand.   

For though the mateer opynly not toold,  
Of this Stoonies what Phylosophres ment,  
Aristotiles that was expert and Oold;  
And he of Paris that forth this present sent,  
And in all his behest faithful true of Intent:  
With Circumstances of Araby Ind & Perce,  
touching the Stoonies that Clerkies can rehearse.   

Hermogenes had himself alloone,  
With the said Phelip that with him was secre,  
Knewh the virtue of every prevy Stone;  
As they were dispoosyd of Degree,  
From him was hyd noon uncouth prevyte.  
This Hermogenes and he knewh every thing,  
Of alle suych virtues as long to a King.    


THE FIRST CHAPTER.  

IN the name of the holy Trinity,  
I will write of this Work briefly;  
Leaving matters of circumstance,  
And promise the truth to advance:  
I will not write Figuratively,  
But declare the Matter plainly,  
And how things must be made to accord,  
By Nature's true work and the help of our Lord:  
The World is but one enclosed with heavens round,  
Though divers matters and forms be therein found:  
The Earth this world's Centre borne up by the Air,  
In kind hath no more but being baire,  
And nearest to not being, Philosophers have told,  
In kind of Complexion is full dry and cold;  
And now for my Figure of rotundity,  
I will show how Elements accord and disagree:  
And though the Elements be so contrary,  
Yet by heaven's Influence they are brought to unite,  
And when once together a body they bind,  
Nought may them loosen without wreck to the kind.  
First Fire in Nature is hit and dry,  
Air differs from Fire in moisture only:  
Earth only for coldness from Fire disagrees,  
This Concord and discord every man sees:  
Aire hot and moist of complexion and kind,  
Water differs from Air but in heat we find:  
So that in moisture we find them both one;  
Natural heat in Water we find none;  
Water cold and moist of Complexion is,  
Earth differs from Water in dryness I wis:  
Earth agrees with Fire in dryness no doubt,  
Thus one in another the Wheel turns about.  
From this round Circle proceeds a quadrant,  
Each line unto another an equal distant:  
And as the round Figure concludes all in One,  
So the Quadrant of four things makes distinction.  
From this Quadrant a Fire must proceed,  
Which is Animal, Vegetable and Mineral we reed:  
And with the Fire I will begin;  
Pray God I be not too bold therein.  
The whole Composition of this world is framed,  
Of the Three things which before I have named:  
Now to make things of Excellency,  
We must take things nearest Nobility;  
And as this great Mass contains things Three,  
So Blood, Flesh and Bone in the least World we see;  
Yet less World and great World is all but One;  
Thus still we keep an Unyon:  
Whatsoever itt is that is alive,  
Without Blood they may not thrive.  
sperm is Generation of each thing,  
Of what kind soever itt been;  
Blood is sperm be itt White or Redd,  
For without Blood each thing is dead:  
Blood containeth the three things I have told,  
And in his Tincture hath Nature of Gold:  
Without Gold no Mettle may shine bright,  
Without Blood no Body hath been fit of light:  
Thus doth the great and less World still,  
Hold the Union according to Gods will:  
Now of all things Blood Noblest is,  
For nothing in the World may itt miss,  
Blood hath true proportion of the Elements four,  
And of the three species I spoke of before:  
The Blood must be the principal matter of each thing,  
Which hath any manner of increasing:  
Mercury in Metals is the Blood certain,  
sperm in Animals gets the like again;  
Vegetable moisture from heaven so good,  
Yet all these three are but Blood:  
Then Blood in procreation is nearest of kind,  
This Secret good Brother keep close in thy mind:  
And upon that Condition,  
Which Blood thou shalt take I will make repetition;  
The true Blood of Metals is hard to have,  
And long time of getting itt doth crave:  
Blood of Vegetables hath moisture great store,  
And therefore to have itt requireth much labour:  
The true Blood to find without labour and cost,  
Thou know'st where to have it ere thy wits be lost.  
Seek out the noblest as I said before,  
For now of the Matter I dare say no more.  
This Secret was never revealed till this time,  
By any Man's writings that ere I could find,  
But I which by practice have found itt true,  
Knew how things caused things to renew:  
God grant no Alchemists meet with my Book,  
For they would have Elixir by hook or by crook;  
And he would spend what his Friends wan,  
And be as near at the last as when he began,  
And would promise to give men Gold great store,  
But beware thou of Expense, as I said before.    

CHAP. II. Of the manner of the Worke.  

NOW after the Matter the Manner compute,  
How to bring this our Work about:  
First take the Matter crude as itt is,  
Which will cost you little or nought I wis:  
Searce it so clean as it may be,  
Until from filth itt is all free,  
Which willbe done in hours three or four,  
Then will it be clear from his ill humour:  
Then take the Faces which you shall find,  
In the same which the Matter left behind:  
Purge him also with the noblest Element,  
Until that he to Earth be brent:  
Then have you a Stone of wonderful might,  
With small Cost a secret right.  
Take ye this Stone and use Miller's Craft,  
Till it be fine powder and made very soft:  
Then give him the moisture which from him ye took,  
Then use him as ye shall find in this book.  
But give him no other Drink but of his own kind,  
For else you do not after my mind.  
Let him drink no more than will suffice,  
Beware of Floods I you advise:  
Then search him twice again as you did before,  
And still put upon his own liquor:  
Thus their first Order to pass is brought,  
And your foulest Work fully wrought.    

CHAP. III. Of the second Order.  

NOW the second Manner I will show plain,  
How you shall work it with little pain:  
When your three searsing be done after my lore,  
Then break the Stone as you did before:  
Then must you have one Veschell,  
Which must be made like an Eggshell,  
Into the which Vessel the Matter you must put,  
Then see that itt be well closed up:  
The Vessels divided in parts three,  
Whereof two still void must be:  
This Vessel must be set in a kind heat,  
That the Matter may kindly sweat;  
The Spirits must not be oppressed with Fire,  
For than thou shalt never have thy desire;  
Neither must thy Vessel have cold,  
For then itt will spoil as Philosophers have told;  
But keep itt in a temperate heat always,  
For the space of forty days:  
Then Blackesse will appear to sight,  
That Blackness thou must bring to be White.  
ache out t he Glass at the forty day's end,  
And see that from cold thou do itt defend;  
And set itt in a Furnace with dry fire,  
Till itt be White after thy desire,  
Which willbe done in Weeks three,  
And dried from his moisture utterly:  
Then with the first Water thou first didst imbibe  
Again thou mayst feed it at this tide,  
But give itt no more, nor you do think  
May suffice at once for itt to drink,  
This done putrefy as you did before,  
Even in the very self same manner,  
And in the said time which it stood before,  
Itt will become of black Colour,  
And in the same Order if it congeal White,  
Then is your Work both perfect and right;  
Now you must go learn the Baker's occupation,  
How he Leavens Bread by Fermentation;  
And truly to Ferment take no plate of Gold,  
But part of that the plates do hold.  
You know that if Sol show not a fair Tincture,  
Itt will be had but in little honour,  
Then Tincture of Gold is a most noble thing,  
With a grace to noble men of our working,  
For that true proverb doth well accord,  
Base things befitt not a noble Lord.  
Now have I told you what Ferment is,  
To teach you to Ferment I will not miss;  
This Chapter is now brought to an end,  
And now the third Order to show I intent.    

CHAP. IU. Of the third Order of this Worke.  

RECIPE Sol that is pure and good,  
And see that from him you take his pure blood,  
Your Stone you must divide in parts three,  
And the fourth of the Ferment must be.  
If you will have for Red, and White too,  
To Red after this Order you must do,  
And the White after the same,  
Must be ferment with Lune by name,  
And the matter equally divyde  
One for the Red, the other for the White.  
Another like Vessel for the White you must look,  
As before is taught you in this Book.  
When your Ferments to your matters be put,  
Then your Vessel close you must shut;  
And set it to putrefy as you did before,  
The full time as I said of yore:  
And use itt in every degree,  
As in the next Chapter before you may see.  
But look that you know your two Ferments asunder,  
Or else of your folly itt were great wonder:  
And when from his Blackness you have brought itt White,  
Then have you Elixir of wonderful might:  
Your Red to his perfection is not fully brought,  
But your White is perfectly wrought.  
Your Red with most strong heat must be fed  
In a close Furnace until itt be Redd:  
When itt is Redd and will melt like wax,  
Then of all that should be nothing lax.  
Now have you a Stone of wonderful might,  
Which will take Mercury before his flight,  
And command him to stay, and cause him to bring  
All Metals unto him, and call him their King,  
And make such obedience without Digression,  
That of him they shall all take Impression;  
Now have you a Stone of wonderful power,  
Which containeth the three Species and the Elements four:  
Fire in Colour, Water by Effusion,  
Earth to sight without delusion,  
Air is in Water all men do know,  
And thus the four Elements acordeth now:  
As for the three Species I will show,  
How in your Stone you may them know:  
Tincture for Blood pertaineth to the Animal,  
Moisture the Vegetable part possess shall;  
All Earth is Mineral without any doubt,  
Thus keep we in one Circle and never go out.  
Now have I my Figure perfectly wrought,  
Yet of the Centre I have said right nought.  
A Centre is a prick of whatsoever itt be,  
Without any manner of divisibility;  
And made as Nature doth well provide,  
So as no Accident may itt divide:  
Only by hand but in the Quantity,  
But by no Element separate the Quality;  
If in great Fire you set it down,  
A true Salamander itt willbe found;  
If in the Water thou throw I wis,  
It will live there as doth a Fish;  
If in the Air you cast it up hie,  
There will it live, and never die:  
If in the Earth thou bury itt fast,  
Then will it remain there, and ever last.  
Thus can no Element divide without doubt,  
The Centre which our Wheel turns about:  
Now how to Multiply your Medicine I trow,  
Would do you much good for to know;  
For unless you know how to Multiply,  
Your Medicine will be spent quickly:  
Then would itt put thy mind to much pain,  
To think that thou must make itt again:  
Therefore the next Chapter shall teach thee right,  
To Multiply this Stone of wonderful might.    

CHAP. V. How to Multiply.  

NOW in this Chapter I mean to show,  
How to Multiply that thou may know:  
If Iron to the Loadstone be not put certainly,  
Itt will decrease wonderfully;  
The Species of all things both more and less each one,  
Are maintained by reason of Multiplication;  
Then if they be not Multiplied they decay,  
But Multiplication makes them be all away.  
All things after Conception receive natural Food,  
To maintain their kind as Nature seeth good:  
So likewise our Stone must needs Multiply,  
Or else the Species of that Stone will die:  
And Multiplication must needs be of such thing,  
As the thing multiplied takes best liking.  
Fire which burneth perpetually,  
If Matter want Fire will die;  
But for to feed our Stone rightly,  
The way I will show presently.  
Take your Glass and Medicine withal,  
And in a warm Fire set itt you shall;  
And when itt begins to liquefy,  
Put common Mercury to itt by and by;  
And itt willbe devoured anon  
By virtue of heat that is in our Stone,  
And as much as you put in quantity,  
So much doth your Medicine augment truly:  
Yet you must have reason not for to cloy,  
With overmuch cooling, kind heat thereby:  
And as of a dram you will make a Pound,  
You may well do itt, if you keep round;  
And when it is Multiplied sufficiently,  
Then from the Fire set it by.  
A man in this Land once I knew,  
That marred that he made, and so may yowe;  
Except ye do as I have taught,  
And then need you to fear nought.  
Another I knew which wanted good direction,  
And at once spent all at one projection.  
These knew not how itt should be multiplied,  
Which things I have taught you at this tide;  
But see that the Mercury wherewith ye Multiply,  
Be made so clean as itt may be.   

Now to make him extend his perfection,  
It is needful to know how to make projection:  
Whereof in the next Chapter I will treat,  
For of Multiplication I will no more speak.    

CHAP. VI Of Projection.  

NOw lack we but only this Lesson to take,  
Perfectly projection for to make:  
Take one part of the Medicine, and of ☿ ♄ or Tinn,  
But see that you make them exceeding clean;  
And when your Mettle doth Liquefy,  
Then cast in your part of Medicine quickly.  
Then will it be brought to such a pass,  
That all will be as brittle a glass;  
Take the brittle substance as it is,  
And upon an (100) to take do not miss.  
That 100 upon 1000 so still increase you may,  
And project no more when your Tincture doth decay.  
This projection is sure without any doubt,  
Thus is our Wheel turned round about.  
In what Vessel to project I need not to tell,  
For a Master of his Art knoweth it very well;  
To project on Metals now you know,  
And to project on man's body now will I show.  
First the Body must be purged well,  
And by swetting and bathing be made subtle.  
And when you are clean according to your mind,  
Take a dram of your Medicine with the Quintessence of Wine;  
Such a sudden alteration itt will show,  
As you need not to fear Corruption no moe:  
Now of his Virtues I need not to declare,  
They are fully shown by others elcewhere.  
Now to the holy Trinity I thee commend,  
Thankeing him my Work is at an end:  
Chargeing thee this Secret from bad men to keep,  
Though with great Importance of thee they itt seek;  
And beware itt go not from thy hand,  
Except to a perfect honest man.  
By Books the true Work I could never find,  
Therefore left I this Book behind,  
That to whose share soever itt might fall,  
By itt they might know our Secrets all.  
God grant no Multiplyer meet with my Book,  
Nor no sinister Clerks thereon to look;  
Then will they pay their debts surely,  
And build Churches, and Steeples very hie;  
Keep itt from these folks I thee pray,  
As thou wilt answer before God at last day:  
For whatsoever hath been said to our work doth accord,  
Therefore give honour, praise, and thanks to our Lord;  
Holy and Reverend be his Name,  
Which to me vile Sinner hath revealed the same.     

THE HERMET'S TALE.  

IN Pilgrimage one only thing I found  
Of worth in Lemnes ne'er to Vulcan's shop,  
A Crystal fountain running under ground,  
Between a Valley and a mountains top.  
Pleased with this sight, I bid a Hermit tell  
The story of the place, who there did dwell.   

Within this Vale a hallow dusky Cave  
There is (quoth he) of great Antiquity,  
Where plumes of Mars blew green and red you have:  
Torn from his crest for his Iniquity.  
The Troop of Smiths, as he for Venus lay,  
Surprised and took him, yet he get away.   

For as the Cyclops him in triumph brought,  
To halting Vulcan to receive his doom,  
They lifted up his beaver, and found nought  
But vacant place and Armour in the room.  
Of th'armour than they thought they had good prize,  
But working it they found itt scyndarize.   

The Smiths amazed finding themselves deluded,  
Satt all in Counsel in their Master's Den,  
Deliberating well, at length concluded,  
There is no equal War 'twixt Gods and men,  
Let's find the Angry God and pardon crave,  
Let's give him Venus our poor selves to save.   

They sought in Heaven Mars knew his fact so bad,  
He came out there, than one began to tell,  
Saturn turned from his Throne, a Place had  
Not far from thence, hard by this Crystal Well.  
Thither they wen, and found two Gods alone,  
Sitting within a dark, but glittering throne.   

Down fell old Vulcan on his crooked knee,  
And said forgive, O mighty God of War,  
My servants and myself (once God as ye)  
Then use thy will with Venus my fair star.  
Saturn (quoth Mars) and I must not yet part,  
Though she for whom thouart pardoned hath my heart.   

With this the Cuckold with his sweaty Troop  
Went to his Forge and seemed to make a leg,  
Att every step, where halting made him stoop,  
In thanks to Mars, granting what he did beg;  
In whose remembrance you shall ever have  
Syndars, and fetters in that hollow Cave.   

But let me tell you all that then befell,  
jove seeing this, meaning the Smith to right,  
Sent down a winged God, he trusted well,  
Disguised in habit of a shineing light,  
Which to the Valley from the Hill's high top,  
Affrighted all the smiths in Vulcan's shop.   

A voice was heard from Ioves Ambassador,  
To summon Mars t'appear before the Gods:  
With Saturn forth came Venus' Paramour:  
Thinkeing with might to get of right the odds:  
Downward came he 9 miles, they upward four,  
All met in mist, he fled, they ne'er went lower.   

Vulcan came hobbling up to see what's done,  
He finds nor light, nor Gods, but other shape;  
To witness of this fact he calls the Son,  
Who straightly cries Murder, and made haste to scape:  
Some dying Soul groaned forth, Apollo stay,  
Help wise Apollo ere thou goest away.   

With this Apollo looking round about,  
Espies this fountain knows the voice was here,  
And boweing down to find the party out,  
Himself unto himself doth straight appear.  
There gazed he till a sturdy shower of rain  
took wise Apollo from himself again.   

Farewell Apollo then Apollo said,  
To morrow when this storm is fully passed,  
I'll turn and bring some comfortable aid,  
By which I'll free thee ere the latter cast.  
Then did itt cry as if the voice were spent,  
Come sweet Apollo, so itt downwards went.   

Vulcan went to his Forge, the Son to bed,  
But both were up betimes to meet again;  
Next morn after the storm a pale soul dead  
Was found at bottom of this fair Fountain.  
Smith (said Apollo) help to lad this spring,  
That I may raise to life yonder dead thing.   

Then Vulcan held Apollo by the heel,  
While he jades out the Waters of the Well;  
Boweing and straining made Apollo feel  
Blood from his nose, that in the fountain fell.  
Vulcan (quoth he) this Accident of blood  
Is that or nought must do this Creature good.   

He spoke the word, and Vulcan saw itt done,  
Look Sol (said he) I see itt changeth hue,  
Few Gods have virtue like to thee o Son,  
From pale itt is become a ruddy blue;  
Vulcan (quoth Phoebus) take itt to thy forge,  
Warm it, rub it, let itt cast the Gorge.   

Thus Vulcan did, itt spewed the Waters out,  
And then itt spoke and cried itt was a cold;  
Then Vulcan stuffed and clothed it round about,  
And made the Stone as hit as ere itt would.  
Thus fourteen days itt sickly did endure,  
The Son came every day to see the cure.   

As itt grew well the Colours went and came,  
Blew, Black, White, Redd, as by the warmth & heat,  
The humours moved were within the same,  
Then Phoebus bid him put it in a sweat;  
Which Vulcan plied so well, it grew all Red,  
Then was itt sound, and called for drink and bread.   

Stay (quoth Apollo) though itt call for meat,  
Digestion yet is week, 'twill breed relapse,  
By surfeit, therefore ere you let itt eat,  
Some little exercise were good perhaps,  
Yet had itt broth aloud the strength to keep,  
But when 'twas on his legs it would scarce creep.   

Sol saw some relics left of th'old disease,  
A solutine (quoth he) were good to cleanse,  
With which the sickness he did so appease,  
Health made the patient seek to make amense;  
Who went away three weeks, than brought a Stone,  
That in projection yielded ten for one.   

This did he lay down at Apollo's feet,  
And said by cureing one thoust saved three:  
Which three in this one present jointly meet,  
Offering themselves which are thine own to thee.  
Be our Physician, and as we grow old,  
we'll bring enough to make new worlds of Gold.   

With that this Hermit took me by the hand  
And led me to his Cell; Lo here (quoth he)  
Couldst thou but stay, and truly understand  
What thou now seest, thou know'st this Mystery.  
I stayed, I saw, I tried, and understood,  
A Heaven on Earth, an everlasting good.    

A DESCRIPTION of the STONE.  
THough Daphne fly from Phoebus' bright,  
Yet shall they both be one,  
And if you understand this right,  
You have our hidden Stone.  
For Daphne she is fair and white:  
But Volatile is she;  
Phoebus a fixed God of might,  
And red as blood is he.  
Daphne is a Water Nymph,  
And hath of Moisture store,  
Which Phoebus doth consume with heat,  
And dries her very sore.  
They being dried into one,  
Of crystal flood must drink,  
Till they be brought to a white Stone:  
Which wash with Virgin's milk,  
So long until they flow as wax,  
And no fume you can see,  
Then have you all you need to ask,  
Praise God and thankful be.   

The standing of the Glass for the time of the Putrefaction, & Congelation of the MEDICINE.  

THe Glass with the Medicine must stand in the fire desire,  
Forty days till it be Black in sight;  
Forty days in the Blackness to stand he will  
And then forty days more, till itt be White,  
And thirty in the drying if thou list to do right;  
And then is the Sulphur perfectly Calcinate,  
To drink up his moisture for him, being preparate.   

In this time the Glass neither open nor shut,  
But still let him stand all the aforesaid days,  
Not once from the Furnace that ye take him up:  
For by Cooling the Matter the Medicine decays,  
Therefore you must Fire continue always,  
In one measure and temperateness of heat,  
Until all be White, and the Sulphur complete.   

This heat sufficeth for this principle one,  
Which is the chief ground of our Secrets all,  
Without which Knowledge thou must not make the Stone,  
If thou labour thy life time, not prosper thou shall,  
Therefore merry beware thou do not fall.  
But first truly learn, before thou begin,  
And so to true working thou shalt the better win.   

Follow this Book, and wander not aside  
Out of the way, to the left hand, nor the right,  
But straight between both directly you guide  
Thy Work, so as I to thee do write,  
For in this Book I will thee plainly excite,  
How thou shalt make the Philosophers Led,  
That is Elixir to the White and the Red.   

And then the Golden Oil called Aurum potabile,  
A Medicine most mervelous to preserve Man's health,  
And of Transmutation the greatest that can be,  
For in the same Oil is nothing but wealth;  
Then glorious he is in the power of himself:  
For no sickness can stand where he is in place,  
Nor poverty dwell in the pleasures of his Face.    

Aenigma Philosophicum.  

THere is no light, but what lives in the Sun;  
There is no Sun, but which is twice begot;  
Nature and Art the Parents first begun:  
By Nature 'twas, but Nature perfects not.  
Art then what Nature left in hand doth take,  
And out of One a Twofold work doth make.   

A Twofold work doth make, but such a work  
As doth admit Division none at all  
(See here wherein the Secret most doth lurk)  
Unless it be a Mathematical.  
It must be Two, yet make it One and One,  
And you do take the way to make it None.   

Lo here the Primar Secret of this Art,  
Contemn it not but understand it right,  
Who faileth to attain this foremost part,  
Shall never know Arts force nor Nature's might.  
Nor yet have power of One and One so mixed,  
To make by One fixed, One unfixid fixed.   
D. D. W. Bedman.   

FRAGMENTS COPIED From THOMAS CHARNOCK 'S own hand writing.  

WHen an hundreth & fourscore had run their  
Then soon after in short time & space, (race  
Blacknes began to show his Face, (in fight  
But when a C. and L. had overcumde him  
He made him wash his Face white & bright  
Which unto me was a joyful sight.  
Yet xx. at last came in with great boast,  
And made both Black and White to fly the Cost.   
Written by T. Charnock at the end of Scotus de Bufone. 
HEre in God's name take thy rest,  
Quietly in thy warm nest,  
For so Charnocke thinks it best,  
Till the Sune hath run West,  
Seven times 600. and 16. just,  
Then this Child awake thou must.   

RIPLYE'S Cantalena.  
about 653. I dare be bold,  
This Child shall put on a Crown of Gold;  
Or at 656. at the most,  
This Child shall rule the roast.   

OTher Fragments scattered in the waste places of an Old Manuscript, written with T. Charnock's own Hand.  

WE work this Work of wonder,  
By Weight, Measure and Number.  
Quoth THOMAS CHARNOCK.    

WHen he is full Black then take some pain,  
To wash him 7. times in the water of Jourdayne.   

CHARNOCK.  
From the time that he be Black and Deed,  
Wash him 7 times, or he be perfect Red.   

ANd when he is full Black then take some pain,  
To wash him 7. times in the water of Jourdayne.   

ANd when you see him perfect Redd,  
Then take a stone and knock him on the head.  
Id est.  
ANd when this Woman is brought a bed,  
Take the Child and knock him on the head.  
CHARNOCKE, 1573.   

PErfect white will not be accomplished,  
Until it hath been twelve times circulated,  
Id est.  
Six times Black, and vi. times white.   

BEtwixt true Black, and true white;  
Will appear many Collars to sight.  
T.C.   

BEtwixt Purgatory and paradise,  
The Raigne-bows Collars will arise.  
T.C.   

BEtwixt Black and white sartayne,  
The Pekokes feathers will appear plain.  
T.C.   

Look you conceive my words aright,  
And mark well this which I have sede;  
For Black is Ferment unto the white,  
And white shallbe Ferment unto the Reed:  Which I never saw till I had white heres upon my head. 
T. C. 1574. The 50 year of my age.   

In some Copies I have found these Verses placed before Pierce the Black Monk, upon the ELIXIR.  
MAN and Woman God hath wrought,  
And full mykle fruit forth they brought,  
So multiplieth the works of our heaven King  
And yet come they but of one thing.  
Now quoth Marlin what may that be?  
The slithe of the Earth so say we:  
Earth it was, some Men would say nay,  
And yet was it nether clean yearth sand ne clay,  
But the feces of yearth it was of Colour grey,  
Which then turned to yearth as it on yearth lay.  
The Water turned to blood to make man strong,  
The Air and Fire was meddled there among.  
How be Air and Fire quoth Marlin?  
Through the works of our Lord quoth Martin.  
For the brightness of the holy Ghost is the Air,  
And the lightness that gave life is Fire.  
Where hast though go too Scolle to learn all this?  
For that thou sayest is right true I wisse;  
And I suppose it in thy thought,  
That with iiii. Spirits it must be wrought.  
Nay your Spirits are too wild quoth Marlin again,  
Therefore I will not meddle with them certain:  
I will have a Spirit made by kind naturally,  
That will abide with every body kindly;  
Such a Spirit could I mack quod Marlin,  
And yet men would hold it but in vein.  
And yet of all works it is the best,  
Lest of Cost and most surest:  
For if it should fail then were we done all,  
And therefore for the most parfitest work we it call;  
It is so rich when it is wrought,  
Though all the world were turned to nought:  
As mennye rich bodies again make would he,  
As ever were or ever should be.  
Take Earth of Earth, Earth's Brother, etc.   

I have seen an old Copy of the said work of Pearce the Black Monk, to the end of which these following Verses were joined.  

NOW of this Matter dark and nothing clear,  
An Exposition I do mack here;  
Wherein I charge you secre to be,  
That friend ne foe do it see;  
Earth hyd within the body's centre is most fine,  
Water of Wood Essell of Wine,  
For by the moister of the Grape,  
This central Earth who can it take;  
It and Sertion do our Mastery make,  
For it shall become Mercurial,  
And after that Essential.  
But now beware that you not fail,  
For than you lose your great travail,  
When you have drawn out of the Gum,  
All the Mercury that will come,  
Understand that Lycowres three  
In that Mercury contained be;  
The first is the Watur of life Ardent,  
By Bath departed that is most lent;  
It burneth as Aquavite by live,  
And is called our Mercury attractive,  
Wherewith is made Earth Crystalline,  
Out of all Colours Metallyne:  
I speak no more thereof as yet,  
For in this work we need not it.  
Then runneth a Water after thilk,  
Little in quantity white as milk;  
Which is sperm or nature of our Stone,  
That is earnestly sought of many one:  
For of Man, Beste, and every thing,  
sperm is there beginning,  
Therefore we our Mercury do it call.  
Which is found here and there and over all,  
For without it is nothing lyvyng,  
Wherefore it is in every thing:  
As well in things most precious,  
As in things most vile and odious;  
Of it they have there first nature,  
This moister to you as now is clear,  
This is the Mercury that we call  
Vigetable, Mineral and Animal:  
Our Quicksilver and our lac Virgins,  
Our Water permanent forsooth it is;  
With this Water Mercurial,  
We wasch the filth Original  
Of our Earth till it be white,  
Like a Gumm that floweth light,  
By dry fire after that schale cume  
Oil wherewith we make red Gumm:  
Wych is our Tincture and our Sulphur vive,  
The soul of Saturn the Gold of life.  
Our Tincture and our airy Gould,  
Wych before was never so plainly told;  
God grant that I do no displeasure  
To him in fulfilling your desire.   

Now Elements be divided every one,  
With this Oil make red your Stone;  
Hour Gums two then have schall ye,  
Without the who no Elixir may be.  
They go the Body and the Spirits betwixt,  
without the who our Ston cannot be fixed,  
And maketh of him in a little space,  
Two Elixirs by God's Grace:  
Whereby are truly alterate,  
All Metalline Bodies into a better state,  
With Sol and Luna equal to be,  
To help us in our necessity.  
Now thanked be God most gracious,  
Wych hath this Secret lent to us,  
His grace therewith to us he leave,  
To our Souls health us for to meve.    

This following Fragment in some copies I have found placed at the end of the aforegoing Exposition of Pearce the Black Monk. In others, immediately before— With Hic and with Hac, etc. and bearing this Title,  
A CONCLUSION.  
TAke Wind and Water, white and green,  
And thereof draw a lac Virgin;  
Where some it call a water clear,  
The which water hath no Peer;  
And then make your Fire stronger,  
When the white fume doth appear;  
Change your Receiver and continue longer:  
And then shall you see come a Fire,  
Red as blood and full of Ire.  
Quod dicitur menstruum faetens, & sol philosophorum,  
In quo fit nostra dissolutio, & congelatio.  
Sublimatio, attractio, & etiam fixatio,  
Et Sulphuris nostri, five foliati creatio.  
WIth hic and with haec thus may ye do,  
As Husband and Wife toogeather them wed;  
Put them in a chamber both two,  
And shut fast the door when they be a bed.  
The woman is both wanton and wild,  
With her husband she cannot rest,  
Till she have conceived a Child;  
Of all his kin he shall be best.  
He is a Child of the Elements  
Both by Father and by Mother,  
None so worthy in presence,  
Not perfect Sol his own Brother.  
Sol and Luna owe unto him obedience,  
And all that him needs they to him bring,  
Saturn doth to him obesance,  
Howbeit he is next of his kin:  
There is neither Emperor or King,  
But of his presence they would be glad,  
If he from them were one year wanting;  
In their hearts they would be full sad.  
In riches he exceedeth all other,  
The Elements in him are so even,  
Luna is his Sister, and Sol is his Brother,  
His Father dwelleth among the planets seven.  
Nulla virtus mineralibus where shall we him seek,  
Sit tibi principium principale Council we must it keep;  
Reperitur ubique localis by way in every street.   

An other Conclusion.  
FIrst Calcine and after Putrefy,  
Dissolve, distil, sublime, descend and fix  
With Aquavitae oftimes wash and dry;  
And make a marriage of Body & Soul the Spirit betwixt.  
Which thus together naturally if ye cannot mix,  
Then shall the Body utterly die in the flix.  
Bleeding and changing Colours as ye shall see,  
In bus and nubi he shall uprise and descend;  
First up to the Moon and after up to the Sun,  
Only shipped within a little glasen Tun.  
When he cometh thither, then is all the Mastery won,  
About which Journey great goods ye shall not spend,  
And ye shall be Glad that ever it was begun;  
Patiently if ye list, to your work to attend.  
Who so shall our Pearl and our Ruby make,  
Our Principle let him not forsake.  
For at the beginning if his Principle be true,  
And that he can by craft so him bake;  
Truly at the end his Work shall him not rue.   

The whole science.  

THere is a bodi of a Bodi,  
And a Soul and a Sprite,  
With two Bodies must be knete.   

There been two Erthys at I the telle,  
And two Waters with hem do dwell;  
The tun is white the tother is Red,  
To quick the Bodies that been ded.   

And oon Fire in Nature y hid,  
And oon Air with hem that doth the deed.  
And all hyt cometh out of onn kind,  
Mark this well Man and bear it yn mind.    

TAke Mercury from Mercury which is his wife,  
For Mercury wife to Mercury maketh great strife:  
But Mercuries wife's Wife,  
To Mercury maketh no strife.   

AND thou wed Mercury to Mercury with her wife,  
Then shall Mercury and Mercury be merry withouten strife:  
For Mercury's Wife to Mercury maketh great strife,  
But Mercury's wyfe's wife to Mercury maketh no strife.   

A Riddle to you I will propose,  
Of a Common thing which most men knows,  
Which now in the Earth very reefe doth grow,  
But is of small Price as all men know;  
And that without root, stalk or seed,  
Wherewith of his kind another to breed:  
Yet of that nature, that it cannot cease,  
If you plant it by pieces itself to increase,  
Right heavy by kind, yet forced to fly,  
Stark nought in the purse, yet good in the Eye,  
This something is nothing which seemeth full strange,  
Having tasted the fire which maketh the change:  
And hath many Colours yet showeth but one,  
This is the material of our STONE.   

I Asked Philosophy how I should  
Have of her the thing I would,  
She answered me when I was able,  
To make the Water malleable,  
Or else the way if I could find,  
To measure out a yard of Wind:  
Then shalt thou have thine own desire,  
When thou canst weigh an ounce of Fire:  
Unless that thou canst do these three,  
Content thyself, thou gettest not me.   

LEt the old man drink wine till he piss:  
The means to the blessed Stone is:  
And in that menstruous water drown,  
The radiant brightness of the Moon,  
Then cast the Sun into her lap,  
That both may perish at a clapp.  
So shall you have your full desire,  
When you revive them both by Fire.   

IF ye wool to his Medycyn apply,  
Make furst hevy, hard, hot and dry:  
Nesshe, light, cold and weet,  
Put ham together and make ham meet,  
Thus may ye spend mor thann the King,  
If ye have cunning of such a thing.   

IF thou the Fixid can dissolve,  
And that Dissolved dost cause to fly,  
That Flying then to Fixing bring,  
Then mayst thou live most happily.  
R. B.    

ANNOTATIONS AND DISCOURSES, UPON Some part of the preceding Work.  
Pag. 6. lin. 1. TO the honour of God— 
FRom the first word of this Proem, and the Initial letters of the fix following Chapters (discovered by Acromonosyllabiques and Sillabique Acrostiques) we may collect the Author's Name and place of Residence: For those letters, (together with the first line of the seventh Chapter) speak thus,  
Tomas Norton of Briseto,  
A parfet Master ye may him trow.  
Such like Fancies were the results of the wisdom and humility of the Ancient Philosophers, (who when they intended not an absolute concealment of Persons, Names, Mysteries, etc.) were wont to hide them by Transpositions, Acrostiques, Isogrammatiques, Symphoniaques, and the like, (which the searching Sons of Art might possibly unridle, but) with design to continue them to others, as concealed things; And that upon the Question no other Answer should be returned, than the like of the 
judg. 13. 18.  Angells to Manoah. [His name was Peli, to wit, admirable and secret.]  
In imitation of whom, 'tis probable our Author (not so much affecting the vanity of a Name as to assist the lovers of Wisdom) thus modestly and ingenuously unveils himself; Although to the generality of the world he meant to pass unknown, as appears by his own words: 
Nort. ordinal. pag. 6.  
For that I desire not worldly fame,  
But your good prayers unknown shall be my name. 
Deillustr. Angl. Script. pag. 666.    
Iob● Pitts from john Bale, and 
De Script. Br. Gent. 11. f. 67  he from Robert Record, relates, that this Thomas Norton, was Alchymista suo tempore peritissimus, and much more curious in the Studies of Philosophy than others, yet they pass some undecent and abusive Gensures upon him, with reference to this vain and frivolous Science, as they are pleased to term it, (and a better opinion I find not they had even of the Hermetick learning itself.) Indeed, every one that is educated a Scholar, is not borne to affect or be happy in every Art, some love one, some another, but few All. And this ariseth from the various Influences of the Stars, which beget sundry Inclinations and Affectionss-in-man, according to the different Constitutions and Temperatures of their Bodies; so that commonly what either a man does not affect, or know, he despises or condemns, yet seldom with any show of Reason. But it is no good Conclusion for Bliude men to affirm the Sun has no light, because they were never so happy as to see it. For though thyself (saith Conwrath) art ignorant of a Matter, 'tis not denied to others to know the same. However, our Author was so happy as to become a Master of this Science very early: which he learned in 
Ord. p. 33.  forty days, and when he was 
Ordin. p. 88  Scantly of the age of twenty eight years,  
He earnestly moved his Master (who is generally thought to be Ripley) to communicate the Red Medicine to him, which after some time (finding him capable of it) he accordingly did.  
Much more might be said in Honour of this Author, but I refer the Reader to the ordinal itself, which will abundantly satisfy.  
Besides this work (which is called both by Pitts and Bale, Epitomen Alchymiae, but by himself 
ordinal. pag. 9  
Nanied of Alkimy the ordinal,  
The Crede mihi, the Standard perpetual)   
He wrote another Book De transmutatione Metallorum; and to these 
Pag. 666.  Pitts adds a third De Lapide Philosophico.  
In the time of Hen 8. there flourished Nine Brothers of the family of the norton's and all Knights, one of them (viz.) Sir Samson Norton, Master of the Ordnance to the said King (an Office of great Honour, and not usually conferred but upon Men very eminent) lies buried in 
Wever's fun. Mon. fo. 526.  Fulham Church near London, whose Tomb was adorned with several Hermeticke, hierogliphical paintings, which have lately perished by the Ignorant zcale of those that understood them not.  
The Epitaph this.  Of your therite pray for the Soul of Sir Samson Norton Knight, late Master of the Ordinance of war, with King Henry the 8th and for the Soul of Dame Elizabyth his wyff. Which Sir Samson deceased the eight day of February one thousand five hundred and seventeen.  
Pag. 11. l. 7. 
That no Man, for better ne for worse,  
Chaung● my writing for dread of God's curse.  
Doubtless Norton was truly sensible of the high injuries done ●o learned men through the Erroneous Transcriptions of their Books, and had shared in the unimaginable misfortune which thereby befell the then Students in Philosophy, for be lived in those times that could not afford him the use of any other Books save only Manuscripts (Printing having not served an Apprenticeship to England 
The first Printing-Presse was set up in Westmin. Abbey by Simon Islip, An. 1471 and William Caxton the first that practised it there. See Stows Suru. 525.  when he wrote this Oridinall) & in that regard he lays this weighty charge upon unfaithful Scribes who negligently or wilfully alter their Copy, whereby the wariest Students are encumbered with doubts, and miss, or plunged into unhappy Errors.  
How ordinary a fault this was amongst the Transcribers of former times may appear by Chaucer, who (I am confident) took asgreate care as any man to be served with the best and heedefullest Scribes, and yet we find him complaining against Adam his Scrivener for the very same: 
Cbaucer to bis Scrivener.  
Soofte a day I moat thy work renew,  
It to Correct and eke to rub and serape,  
And all is thorough thy neglegence and rape.   
But as in other Arts and Sciences the ●●ult is scarce pardonable, so chiefly in Hermetique learning, where the Injury may prove irreparable. 
Ord. p. 11.   
And changing of some one Syllable,  
May make this Book unprofitable.   
Pag. 33. l. 13. 
If I should write I should my fealty break  
Therefore Mouth to Mouth I must needs sp●ake.  
THis is part of the Letter which Norton's Master wrote when he invited him to come and receive the Secret by word of Mouth, for without breach of his Oath he durst not commit it to writing, lest he might cast the children's Bread to Dogs.  
In like manner Aristotle refused to communicate to Alexander by Letter, things appertaining to this Mystery, until a personal meeting might allow him to do it viva voce: for thus writes Lydgate out of Aristotle's Secreta secretorum.  
There be Secrees of Materis hih and low,  
Hyd in Nature conc●lyd and sebree,  
Which Aly ●andre desired for to know;  
By Aristotle's a certyn previtee,  
Na● speei●ed close in him sylff kept he,  
Which was delayed of great providence,  
Till he hymsylff came to his presence.  
And this was for fear his Writings should come to the view of such whose Eyes were not worthy the perusal of so sublime Secrets, and thereby suffer under the 
Cap. 2.  contempt of the profane Vulgar, or by wicked men be abused to wicked uses. (For a Secret discovered will not fail of doing Injury to one party or an other) which (if by his means it should happen) might render him Criminal before God, and a presumpivous violator of the Calestiall Scales.  
However the ancient Philosophers have used writings, and they as well obscure as obvious, whereby the Ignorant might be more Ignorant, but the Wise understand 
G. br.  and profit, the one be deceived, the other allured: And like Aristotle who (publishing his Acroamatical Discipline and) being therefore taxed by Alexander (because he alone had learned them of him) answered See scripfisse, & now scripfisse; edidisse quidem sed legentibus non intelligentibus. They have taken much pains by Enigmatical and parabolical discoveries (according to their affected Ideoms) to point out the Philosophers Mercury, and (with an univocal consent) asserted the wondrous operations of an Agent and Patient united but we must not look for the Name of that in plain words which hitherto never, 
Anonymi.  any man durst name: For that they have locked up in s●rinio pectoris, and purposely deprived of light.  
Their chiefest study was to wrap up their Secrets in Fables, and spin out their Fancies in Veils and shadows, whose Radii seems to extend every way, yet so, that they all meet in a Common Centre, and point only at One thing. 
Chauc. Prol. to his own Tale.   
And thus ye wot that every Evangelist,  
Thattelleth us the pains of jesus Christ.  
Ne saith not all thing as his fellow doth,  
But nay the less her Sentence is all sooth.  
And all accord in her Sentence,  
Albe therein her telling difference.  
For some of he● sane more and somelesse,  
When they his piteous passion express.  
I mean of Mark Matthew Luke and john,  
But doubtless her Sentence is all one.  
And to this effect is that of Count Trevisan. 
De chim. Mir. secunda pars Pag. 28.  He that well understands the Philosophers shall find they agree in all things, but such as are not the Sons of Art will think they clash most foully.   
Pag. 33. l. 15. 
— Mine Heir unto this Art  
I will you make—  
THere has ever been a tontinued Succession of Philosophers in all Ages, although the beedlesse world hath seldom taken notice of them; For the Ancients usually (before they died) Adopted one or other for their Sons, whom they knew well fitted with such like qualities, as are set down in the letter that Norton's Master wrote to him when he sent to make him his Heir unto this Science. And otherwise then for pure virtue's sake, let no man expect to attain it, or as in the case of Tonfile. 
Ordin. Pag. 41.   
— For Alms I will make no store,  
Plainly to disclose it, that was never done before.  
Rewards nor Terrors (be they never so Munificent or Dreadful) can wrest this secret out of the bosom of a Philosopher: amongst others, witness 
ibid. pag. 35.  Thomas Dalten.  
Now under what Ties and Engagements this Secret is usually delivered, (when bestowed by word of mouth) may appear in the weighty Obligations of that Oath which Charnock took before he obtained it, for thus spoke his Master to him:  
Will you with me to Morrow be content  
Faithfully to receive the blessed Sacrament  
Upon this Oath that I shall here you give,  
For ne Gold ne Silver as long as you ●●ve,  
Neither for love you bear towards your Kin,  
Nor yet to no great Man preferment to win,  
That you disclose the Secret that I shall you teach,  
Neither by Writing, nor by no swift Speech;  
But only to him which you be sure,  
Hath ever searched after the Secrets of Nature,  
To him you may reveal the Secrets of this Art,  
Under the Covering of Philosophy before this World ye depart.  
And this Oath he charged him to keep Faithfully and without Violation. 
Chap. ibid.   As he thought to be saved from the pit of Hell. 
And if it so fell out, that they met not with any, whom they conceived in all respects worthy of their Adoption, 
Ord: pag. 37.  they then refigned it into the hands of God, who best knew where to bestow it. However, they seldom left the World before they left some written Legacy behind them, which (being the issue of their Brain) stood in room and place of Children, and becomes to us both Parent and Schoolmaster, throughout which they were so universally kind, as to call all Students by the dear and affectionate Title of Sons 
in Pinned.  (Hermes giving the first Precedent) wishing all were such, that take the pains to tread their Father's steps, and industriously follow the Rules and Dictates they made over to posterity, and wherein they faithfully discovered the whole Mystery; 
Ordin. pa. 10.   
As lawfully as by their fealty they may,  
By licence of the dreadful judge at domes day.  
In these Legitimate Children they lived longer then in their Adopted Sons, for though these certainly perished in an Age, yet their Writings (as if when they died their Souls had been Transmigrated into them) seemed as Immortal, enough at least to perpetuate their Memories, till Time should be no more. And to be the Father of such Sons, is (in my Opinion) a most noble happiness. 
Rand. Poems pag. 63.   
Let Clowns ge● Heirs, and Wealth; when I am gone,  
And the great Bugbearegrisly death  
Shall snatch this Idle breath,  
If I a Poem leave, that Poem is my Son.   
Pag 34. li. 33. 
I made also the Elixir of life,  
Which me bereft a Marchaunt's Wife.  
THe Conjecture has much of probability in it which speaks this the Wife of Will. canning's, who was 5. times Major of Bristol, contemporary with Norton, and whose wealth was far beyond the best of those times, as appears by that notable Work of his in building Saint Mary of Radcliff without the Walls of Bristol, into which Church there is a Stately ascen● upon many Stairs, so large withal, so finely and curiously wrought, with an arched Roof over head of stone, artificially Embowed; a Steeple also of an exceeding height, that all the parish Churche● in England which hitherto I have seen (saith judicious 
Brit. fo. 237.  Camden) in my judgement it surpasseth many degrees.  
The said William canning's also 
Camb. Brit. fo. 238.  Instituted, (Isaacso● saith very much 
Chron. fo. 467.  augmented) the College of Westbury near Bristol (not long before 
Godw. pag. 367.  founded by John Carpenter, Bishop of Worcester) and in his old age took upon him the Sacerdotal function and became Deane thereof.   
Pag. 38. li. 4. And Delvis at Teuxbury lost his head 
Within two days after the 
4. May 1471  Victory which Edw. the fourth obtained over Queen Margaret and Prince Edw. (the Wife and Son of Henry the sixth) at Teuxbury; This 
Stow. Ann. fo. 424.  Delvis (the Sonneof Sir John Delvis then slain) was beheaded: Notwithstanding a Pardon granted unto him and others by the King at the earnest solicitation of a Priest who withstood his entrance into a Church, whither He and many more were fled for Sanctuary, till the said Pardon was obtained. A just punishment for betraying so honest a Philosopher as Dalton into the hands of so imminent danger, as the Story at the latter end of the second Chapter mentions.   
Pag. 39 li. 1. Tonsile was a Labourer in the Fire. 
THe great Letter T. set in p. 2. 6. wherein the Gryphon is cut, should have been placed the first Letter of the Line: But this mistake was commited in my absence from the Press, for which the Printer begs pardon, as also the Engraver, for giving the Griffins hinder Feet, those cloven ones of a Hogg, instead of the ungued pa●es of a Lyon.  
What was contained within the lower compass of the said T. which in the Original Manuscript was like a Capital Secretary T. seems (in my judgement) a Coat of Arms, for although it was not drawn in the form of a shield or Scucheon, yet within the compass of the Letter (which I take to be the field) was Azure, a Gryphon Rampant, with Wings displayed, Argent. But to what Family it belongs I cannot yet learn.   
Pa. 52. l. 1. Brise whose Surname when the change of Coin was had. 
THis alteration of our English Coin was in the 
An. 1465.  5th. of Edward the 4th. the value of Money at one rise was never so great before or since; for he made of an 
Stow Annal. 418, Suru. 46.  old Noble of Gold a Ryall, and from the value of 6 s. 8 d. with adding 8. d. in allay raised it to 10 s. (and so other Coins in like proportion) and yet that Noble was by H. 4. made 4 d. in value less than the Rose Noble of Edw: 3. coined Anno 1351. the 
Camb. Rem. pag. 172.  Gold whereof as is affirmed (by an unwritten-verity) was made by Projection or Multiplication Alchimicall of Raimund Lul, in the Tower of London, and besides the Tradition, the Inscription is some proof, for as upon the one side there is the King's Image upon a ship, to notify that he was Lord of the Seas, with this title set upon the reverse, a Cross floury with Lioneux, inscribed, jesus autem tranfiens per medium eorum ibat, that is, as Jesus passed invisible and in most secret manner by the midst of pharisees, so that Gold was made by invisible and secret Art amidst the Ignorant. Mayerus confirms this, and saith 
Simb. aur. pag. 418.  Raymond made most pure Gold in the Tower which is y●t called Raymond's noble, obrizi summaeque indicaturae, some of which himself had seen. 'tis also worth observing that 
Camb. Rem. pag. 172.  there was no Gold coined in England before the said Edward the third's Reign An. 1443. & Raymond Lul was long in England before that, for 
See the ●atter end of his Test. Nou.  An. 1332. he wrote his Testamentum Novissimum in St. K●therins Church near the Tower of London, and Dedicated it (with other of his Works) to Edward the third, and it may be presumed he was some while there before he wrote the same: For, that he was brought over by Cremer Abbot of Westminster, afterwards made known to the King, and did furnish him with much Gold, as shall appear hereafter in the Annotations upon Hermes Bird.   
Pa. 61. li. 7. 
But the chief Mistress among Sciences all  
For the help of this Art, is Magic natural,  
Judicial Astrology is the Key of Natural Magic, and Natural Magic the Door that leads to this Blessed Stone.  
Howbeit, the Ignorance and Malice of some times, and the common Custom of ours has most falsely and abusively called Necromancy (and what other Arts are raised from the Doctrine of Devils,) Magic; without affording that just and due distinction which ought to be made between them: and what greater Injury to learning then without Distinction to confound Laudable knowledge, with what is Impious and Devilish? For, if there be any thing in (what we call) Magic, other than a searching into those hidden virtues which God has been pleased to bestow upon created things (though closely locked up by the general Curse) whereby we may aptly and naturally apply Agents to Patients, I say, if in it there be any thing else, they are only subtle falsehoods that shelter and shroud themselves under that Title, and which would gladly be esteemed Leaves of that Plant, from whose Root they never sprung. And therefore is it not less absurd, then strange, to see how some Men (who would have the World account them learned, and whom I believe to be so learned, as to have read and found what Latitude is due to the word Magus, how it is accepted by the Judicious, and what a vast difference there is, between the Doctrine of a Magician, and the abuse of the Word) will not forbear to rank True Magicians with Conjurers, Necromancers and Witches (those grand Impostors) who 
Paracel. de. occult Phil. cap. 11.  violently intrude themselves into Magic, as if Swine should enter into a fair and delicate Garden, and (being in league with the Devil) make use of his Assistance in their works, to counterfeit and corrupt the admiral wisdom of the Magis, between whom there is as large a difference as between Angels and Devils  
The Magic here intended, and which I strive to Vindicate, is, Divine, True, of the Wisdom of Nature, & indeed comprehédeth the whole Philosophy of Nature, being 
Gaff. Curios. pag. 66.  a Perfect Knowledge of the works of God, and their Effects. It is that, which 
Bac. adv. fo. 33.  reduces all natural Philosophy from variety of Speculations to the magnitude of works, and 
Dr. Gells Serm. 1650.  whose Mysteries are far greater than the natural Philosophy now in use and reputation will reach unto. For by the bare application of Actives to Passives it is able to exercise a kind of Empire over Nature, and work wonders: and 'tis from the ignorance of such marvellous Operations that the Ignorant, (viz. the most learned in other things (as well as the Illiterate) if they be not learned in this,) either by an unwarrantable adoration esteem them as Miracles, which only are the works of Natural or Mathematical Philosophy: or else (which is an Error as wide on the left hand) forthwith censure and slander those truly Natural as Diabolical, because wonderful strange and beyond the random of their Apprehensions. The latter of which might as well say 
Gen. 31. 37.  jacob's practising to make his Lambs of a Pied Colour was performed by the assistance or ministry of the Devil, and as well condemn the use of Physic, because the Devil has taught Witches divers harmful and uncharitable uses of Herbs, Minerals, Excrements, etc.  
And as in some dull ages, and among some Gross Spirits it has proved dangerous to be Learned, Witness our Renowned Roger Bachon, whom (Together with Artepheus, Arnold, de villa nova, who were Philosophers of known reputation & credit) 
De Prestigiis Daem. li. 2. ca 4. pag. 140.  Wierus reckons among the Deplorati ingenii homines 
Selden pref. to Hoped. Concord  all whose Works fairly written and well bound, were by Religious pretending Sciolists damned as Devilish, with long Nails through them fastened to desks in the Franciscan Library at Oxford, and there with Dust and Moths consumed: Even so our other famous Countryman [Profound Ripley] was also abused, 
Bale Cent. 8. fol. 633.  who after his death is said to have been branded with the name of a Necromancer. Pope Silvester the second passed for a Magician (in the worst sense) because he understood Geometry; and about 150. years ago (so blind an age was it,) that to know Greek and Necromancy were one and the same thing, in opinion of the Illiterate. However, let the Ignorant scoff and attribute that to Deceit and Illusion which is the proper work of Nature produced by exquisite knowledge, I am confident the ingenously learned will approve and admire it.  
But to tear off that ugly vizard which Envy has placed before the Face of so Divine a Beauty, and to make way for the meaning of our Author, I think it necessary (in the first place) that I touch upon the Word, that gives a name to the Prosessors;  
And that is Magus (primitively a Persian word) which only signifies or imports a Contemplator of Heavenly and Divine Sciences, a studious Observer, an expounder of Divine things, a name (saith 
Par: prim. fo. 573.  Marcellus Ficinus) gracious in the Gospel, not signifying a Witch or a Conjurer, but a wise man and a Priest. And in truth a true Magician, acknowledges God, to be the true Cause and Giver of life and virtue to Nature, and all Natural things, of the Causes of which things (as also of 
Magia praecipua est pars Theologiae.  Divine) is the whole scope and effect of all their Writings and Discourses:  
In the Next place, that I give the Definition of Magic (because as 
Pic. Mir. fo. 81.  Myrandula says) it is an Art which few understand and many reprehend, and therefore of necessity to be clearly evinced:) Receive it from a learned hand: you'll find it worth your observance.  
Magic, is, the Connexion of natural Agents and Patients, answerable each to other, wrought by a wise Man to the bringing forth of such effects as are wonderful to those that know not their causes. Thus He. Paracelsus called it 
De Occult. Phil. cap. 11.  a most secret and hidden science of supernatural things in the Earth, that whatsoever is impossible to be found out by man's Reason may by this Art. And shortly after to clear it from imputations adds, that 'tis in itself most pure and not defiled with Ceremonies nor Conjurations as Necromancy is.  
Agreeable to both (but more copiously delivered) is that of Corn: Agrippa, who affirms, 
De Occult. Phil. lib. 1. ca 2.  Magic to contain the profoundest Contemplation of most secret things, together with the nature, power, quality, substance, and virtues thereof, as also the knowledge of whole nature: That instructs us concerning the difference and agreement, of things amongst themselves, whence it produceth its wonderful effects, by uniting the virtues of things through the application of them one to the other, and to their inferior suitable Subjects, joining and knitting them together throughly by the powers and virtues of superior Bodies. This briefly is an account of that Learning, whose Operations and Effects (being full of Mysteries) was by the Ancients esteemed as the highest and sacred Philosophy, the fountain of all good doctrine: Animadverto (saith Pliny) summum Literarum claritatem, gloria●que, ex hac scientiâ antiquitus, & penes semper petitam.  
What hath been hitherto said, will not (I presume) offend the Ears of the most Pious, for here is no Incantations, no Words, no Circles, no Charms, no other fragments of invented Fopperies; nor needs there any: Nature (with whom true Magicians only deal) can work without them, she finds Matter, and they Art, to help and assist Her, and here's All.  
To instance the Generation of Frogs, Lice, Worms, Infects, etc. The work of a Philosopher is therein only to 
Guli. Par. de. leg. cap. 24.  strengthen the Seeds of Nature, (for she alone Works) and so to quicken them that they hasten the work of Generation (and by such means Tho. Aquinas supposes Pharo's Magicians, produced Frogs) insomuch as it seems to the Ignorant not to be the Work of Nature, (that usually operates more leisurely,) rather the Power of the Devil. But they who are learned in those Arts, marvel not at such working, but Glorify the Creator. To whose Honour alone these Operations must chiefly tend, for 
Dr. Gells Serm. 1650.  he is best praised in his works, and we knowing him in and by these visible things, may through such knowledge understand his more Secret and Invisible things, and thereby be better enabled to Glorify him, than men otherwise can.  
Now I deny that any measure of understanding, in natural Magic, how large soever, or the utmost and farthest search we can possibly make into that pure▪ and primitive knowledge of Nature, to be a prying in●o those Hidden Secrets, which God would have concealed and ranked among the number and nature of those things he has prohibited us to search into, (as I know there are that will tell you it is, and they such as wear the Coat●, and would be loath to want the reputation of Scholars) And this is fully manifested from Adam, who 
Gen. 2. v. 19 20.  before his Fall was so absolute a Philosopher, that he fully understood the true and pure knowledge of Nature (which is no other than what we call Natural Magic) in the highest degree of Perfection, insomuch, that by the light thereof, upon the present view of the Creatures he perfectly knew their Naures, and was as able to bestow names suitable to their Qualities and Properties, For, This was a larger and clearer Ray of the Light of Nature, than all the industry of man (since the Fall) was able to hope for or attain unto, and (to attest the allowance) bestowed upon him by God himself: Nor was it this Natural knowledge that introduced his Fall, or can be any Offence or Sin in us (were it possible) to arrive at his Perfection. No certainly; adam's transgression (for which he fell) was of a higher Nature, [even that proud inquiry into the 
Bac. advancement; fol. 5. and 43.  knowledge of good and evil, with no less intent then to make a total defection from God, and depend wholly upon himself and his free will.]  
Besides, 'tis worthy Observation, that God in constituting Moses to be a Governor over his own people, seemed as willing to make choice of such a one for that high Office, as was 
Act. 7. v. 22. Ench. Phis. Rest. Can. 11.  learned in all the Sciences, then in request with the Egyptians, among whom Magic was the chief. And we find that upon Salomon's Prayer to God for Wisdom he granted him a Heart as large as the Sea, and therein lodged so great knowledge of Humane things, that he penetrated whatsoever the understanding of Man might comprehend: and (to manifest the inoffensiveness of Natural Magic,) never ●eckons it up in all his Retractations Though he throughly understood it, and in his practice attempted the highest Experiments, which had it been unlawful, certainly he would not have omitted.  
Thus much for a Preparative. And now that I may come closer to what Norton intends, and bring Magic nearer to our purpose; We must understand that the Order and Symmitry of the Universe is so settled by the Laws of Creation, that the lowest things [the Subcelestial or Elementary Region] should be immediately subservient to the Middle; the Middle [or Calestiall] to those above; and these [the Supercelestial or Intelligible] to the Supreme Ruler's beck. With this it is further to be known that these 
Canon. 3.  Superiors and Inferiors have an Analogical likeness, and by a secret Bond have likewise a fast coherence between themselves through insensible Mediam●, freely combiening in Obedience to the same supreme Ruler, and (also to the) benefit of Nature: Insomuch, that if we take the said Harmony in the Reverse, we shall find that things 
Cor. Agr. de oc. Phil. l. 1. cap. 38.  Supercelestial may be drawn down by Celestial, and Supernatural, by Natural. For this is the Maxim of old Hermes, 
Tab. Smaragd.  Quod est superius, est sicut id quod est inferius.  
And upon this ground 
Cor. Agr. de Occult. Philos. lib. 1. cap. 1.  Wisemen conceive it no way Irrational that it should be possible for us to ascend by the same degrees through cach world, to the very Original world itself, the Maker of all things and first Cause.  
But how to conjoin ●he Inferiors with the virtue of the Superiors (which is marrying Elms to Vi●es) or how to call out of the hidden places into open light, the dispersed and seminated Virtues (i e. Virtutes in centro centri latentes,) is, the work of the Magis, or Hermetick Philosophers only; and depends upon the aforesaid Harmony. For,  
They know that the Production of things is Natural, but the bringing forth of the virtue is not Natural: because the things are Create, but the Virtues Increate.  
Hence it is that the Power and Virtue is not in Plants, Stones, Minerals, etc. (though we sensibly perceive the Effects from them) but 'tis that Universal and All-pier●ing Spirit, that One operative Virtue and immortal Seed of worldly things, that God in the beginning infused into the Chaos, which is every where Active and still flows through the world in all kinds of things by Universal extension, and manifests itself by the aforesaid Productions. Which Spirit a true Artist knows how-so to handle (though its activity be a● it were dulled and straight bound up, in the close Prison of Grosse and Earthy bodies) as to take it from Corporiety, free● it from Captivity, and let it lose that it may freely work as it doth in the Etherial Bodies.  
But the means whereby it is to be done (which is the first Preparation) all Philosophers have hitherto concealed. For, 
Hunt. Green Lyon.   
To 
i e. To tell what it is, though Enigmatically.  Create Magnesia they made no care,  
In their Books largely to declare.  
But how to Order it after its Creation,  
They left poor Men without Consolation.  
And unless God please to revelle it, (like the jewish Fire) it must be kept hidden, and till he doth there is no bumane industry can forcibly wrest the knowledge thereof out of the Almighty's bands. 
Augurel.   Si te fata vocant, aliter non. 
Look not then for it at the hand of Man, for 'tis the Gift of God only. 
Ordin. p. 13.   A singlular gift and grace of th' Almighty. 
Nil dat quod non habet, Man has it not, (that is,) he has it not to bestow where he will. 
Chan. Yeom▪ Tale.   
The Philosophers were y sworne each one,  
That they should discover it unto none,  
Ne in no Book it write in no manner,  
For unto Christ it is solefe and dear:  
That he wol ●●t that it discovered be,  
But where it liketh to his deite:  
Man to inspire and eke for to defend,  
When that him liketh: lo this is his end,  
In fine, if any man be so blest as to discover and unveil our Diana, he shall find and confess that he was beholding to Natural Magic for directions at the Beginning, Middle, and End; and when it is wrought up to his highest degree of Perfection, he shall see things not fit to be written; for (may I aver it with awful Reverence) Angelical wisdom is to be obtained by it.   
Pag. 72. li. 25. Tasted our White Stone a part. 
Unless the Medicine be qualified as it ought, 'tis death to east the least Atom of it, because its Nature is so highly Vigorous and strong above that of Man's; For if its least parts are able to strike so fiercely and throughly into the Body of a base and corrupt Mettle, as to Tinge and Convert it into so high a degree as perfect Gold, how less able is the Body of Man to resist such a force, when its greatest strength is far inferior to the weakest Mettle? I do believe (and am confirmed by several Authors) that many Philosophers (having a desire to enjoy perfect Health,) have destroyed themselves by adventuring to take the Medicine inwardly, ere they knew the true use thereof, or how to qualify it to be received by the Nature of Man without destruction.   
Pa. 88 li. 15. 
— The Red Stone is preservative,  
Most precious thing to length my life.  
THis is the Stone which some builders up of life have refused, when in truth it was the chief Stone in the Corner; It being produced from that undefiled virtue which is yet left with the Creature (as a small remainder of the First Blessing) and able to make a 
R. Bost. Phis. cap. 3,  perfect union between the Body, Soul and Spirit, whilst our lively Fire, (that Medium between the Body and Spirit) by receiving this Etherial Medicine consisting of heavenly virtues (that consume the Impurities and Superfluities of the Body) is delivered from all Impediments, and the Body forced to agree with that incomparable Nature into which it is changing by so sweet and powerful Compulsions, and consequently life Prorogued.  
As touching the Prolongation of life, we meet with some Precedents in Histories, and they not Fables, where by the Application of things inward or outward, the Spirit hath been renewed, the Body strengthened the Vital and Animal faculty quickened, decrepit and withered Age renewed, & Life enlarged. Besides these Relations, we perceive Nature is so curtéous to some kind of Creatures, as the Hart, Eagle, and Serpent, that she affords them means to obtain the benefit of Renovation (here Nature teaches them Natural Magic, for 'tis no other) and why then may it not be granted to Man if sought after? Nay the 
R. Bach. Ep. De Secret. Natur. cap. 6.  consideration of this Favourable Blessing afforded to Animals has been the principal ground whence many Philosophers have addicted themselves to the search of this Mystery, hoping that might not be denied to Man, upon his search, which is bestowed gratis upon the Creature.  
It is apparent that our 
Severin. Idea Med. Philos. cap: 12.  Diseases proceed chiefly from Transplantation (though I deny not but some Hereditary Corruption is entailed upon Posterity, from the decaying, mouldering, and rotten Natures of our Ancestors) for, by what we Eat or Drink as Nourishment; the corrupt and harmful, nay deathful qualities, which the 
Sir W. Raw. Hist. fol. 65.  Divine malediction lodged in created things, is removed from them into our Bodies, and there grow up and multiply till (having heightened the Sal, Sulphur and Mercury, into an irreconcilable Contestation, through the impurities wherewith they are loaded and burdened) they introduce a miserable decay, which consequently become a Death: and this is the sooner hastened if thereunto we add the heavy load of luxuriousness and Gluttony. Yet is not this Death Natural but Accidental, and (as may appear by what has been said) a 
I W. Epist.  Death arising out of the fruits of the great World which grows up by Transplantation, the Rebellious Disobedience of man provoking God to plant a Death in every thing that he had made, by the Curse wherewith he had cursed the Earth. And to this the Doctrine which the 
2 Esd. cap. 7. v. 11. 12. 13.  Angel taught Esdras is agreeable.  
And though it is appointed all must die, against which Decree no Elixir has power to resist, yet this Medicine is a remedy for the particular corruption of Man, to keep back those griefs and diseases which usually accompany & molest Old Age; insomuch, that that Death which man eats in his Bread may be brought to a Separation, and consequently (in the comfort of an Uninterrupted Health) spin out his thread of life to the longest end of that Nature fallen from Original Justice. For 'tis a certain truth that what we receive into our Bodies, of that, Nature finds two Substances, the (one with a Gladsome appetite,) she retains to feed Vitality, the other (with an abhorred dislike) she expels, as not only useless but Putresactive and Dangerous: and if thereupon we throughly advise with ourselves we must needs confess Her way is best to be imitated, in separating the Pure from the Impure, (which are joined together in every thing) before we make use of them, and where she does manifestly Subtract and Divide, let us not there add and multiply; for doubtless the Faecis 
Roibm. Coment.  profit nothing, nay in sick p●rsons they plainly oppress the penetrating virtue of the Spirit itself, and commit that separating Art to the diseased Body, which through weakness is not able to perform the Task.  
The Brevity of Life came in with the Fall of Adam, and though some of the Ancients before the Flood lived almost a thousand years, yet certainly their lives were prorogued by the use of this Medicine, with which they well knew how to separate and correct the obnoxious Qualities of all things, and I much question whether the generality of Persons than lived so long, or only those who were the (z) true Ancestors; of Abraham, they not being always the eldest 
Sir W. Raw. Hist. fo. 64.  and first begotten of the Patriarches, but such as God ch●se out of the Family to continue the line, and had (by the permission of God, as a singular and peculiar blessing) this Secret Traditionally committed to them.   
Pa. 89. li. 27. 
— I never made assay  
Of the Red work before this day.  
HEnce some affirm that Norton neither had nor knew how to make the Red Medicine, but that's not so, for to the time of publishing his ordinal, 'tis true, he had not a second time gone about to make it, and why? 
Ord. pag. 89.   
The cause appeareth in this Book before,  
When He was robbed than He would no more.  
Yet that he was formerly at work, made it, and was robbed thereof appears also 
Ord. pag. 34.  before, where he saith the 
See Anot●. upon pag. 34.  Merchant's Wife stole it from him, and that the misfortune thereof deterred him from making further progress therein. Besides, he avers his Master taught it him, and that he fully nws how to make it, for so himself witnesseth. 
Ord. pag. 89.   
I had with Grace the true Doctrine  
Of Confection of the Red Medicine.  
And lastly, in the latter end of the 5. Chap. of the aforesaid ordinal, Norton truly and clearly declares how it is made; unto which I refer the Reader.   
Pag. 99 li. 31. 
Wherefore they being in work of Generation,  
Have most obedience to Constellation.  
Here our Author refers to the Rules of Astrology for Electing a time wherein to begin the Philosophical work, and that plainly appears by the following lines, in which he chalks out an Election fitly relating to the Business.  
In the operative part of this Science the Rules of Astronomy and Astrology (as elsewhere I have said) are to be consulted with. 
Pat. Sapient.   
For in Astronomy thou must have right good feeling,  
Or else in this Book thou schalt have simple believing.  
So that Elections, (whose Calculatory part belongs to Astronomy, but the Judiciary to Astrology) are very necessary to begin this work with; and the pains that Norton hath taken manifests no less, most Authors hinting the same, although we take but little notice thereof. For 
Ord pag. 60.   
Such simple kinds unformed and unwrought,  
Must craftily be guided till the end be sought.  
All which season they have more obedience,  
Above form Natures to sterrs Influence.  
Generally in all El●ctions the Efficacy of the Stars are used as it were, by a certain application made thereof to those unformed Natures that are to be wrought upon; whereby to further the working thereof, and make them more available to our purpose. 
Mar. Ficinus.  For since both inferior and superior Causes concur to every effect, it followeth that if the one be not considered as well as the other, this Negligence will beget Error. And by such Elections as good use may be made of the Celestial influences, as a Physician doth of the variety of Herbs. Agreeable to which is that of Ptolemy Aphor. 8. A judicious man helps forward the Celestial operation, even as a discreet Husbandman assists Nature in his ploughing and preparing the Ground. But Nativities are the Radices of Elections, and therefore we ought chiefly to look back upon them as the principal Root and Foundation of all Operations, and next to them the quality of the Thing we intent to fit, must be respected: so that by an apt position of Heaven, and fortifying the Planets and Houses in the Nativity of the Operator, and making them agree with the thing signified; the Impression made by that Influence, will abundantly augment the Operation.  
And this is upheld by very evident reason of Nature, 
Sir Chr: Heyd. Des. of Astrol. pag. 363  for (saith a learned Gent. whose Defence of judicial Astrology (so long since published) stands hitherto firm & unconfuted, notwithstanding all the whifling Assaults of any Adversary) the Celestial Influences never cease to flow into us, and therefore not unlikely that the like position or Configuration to that under which we are borne, may by like▪ impression and influence increase and strengthen the operation of the former, more than it would if the Nativity were considered alone. And upon these grounds Norton advises to make Elections like those he lays down.  
Unless then your Nativity pretend infection,  
In contrariety to this Election.  
Which is the same in effect with that of 
Aphor. 6.  Ptolemy, where he saith to this purpose, viz. Though an Election of a Day or hour be well made, yet will it prove of little advantage unless suitably constituted to the scheame of the Nativity, because else it cannot divert that evil which in the Nativity the Planets threatened: and hence it comes that Actions Thrive or Miscarry (though begun at one and the same time,) according as the position of Heaven than agrees with the Nativity of the Persons that manage them.  
As touching the Necessity of Elections, to be used in Diet, Building, Dwelling, Apparel, and the several Actions of our Life, let any that would be satisfied, read Marcellus, Ficinus, hesiod, Cato, Virgil, Vatro, Columella, Pliny, who (and generally all Philosophers) ordered their affairs of planting, sowing, lopping, etc. by them.  
For in those things (here below) which have no sense (as well as those that have) the Heavenly Influences always make Impression according to the measure and Capacity of the Subject, and do evidently manifest their Dominion in them, 
Gaff. Curios. pag. 219.  for nothing is more powerful than their Influences, when Impression is once made. Witness their power in Plants, Herbs, Corn, and what is Vegetable, whose Seeds diversely prosper, or decay, according to the state of the ☽ with the ☉ at the time of their sowing. This the Husbandman's Experience can tell the world, and the Sun's Annual Access and Recess makes manifest to the sense.  
And great Reason there is in Nature why the Moon's condition ought chiefly to be observed, for she is the Planet nearest the Earth, and appointed as it were the V●hiculum of all other heavenly Influences unto what is Sublunary, and in that regard she is properly called 
Eccl. 43. 8.  An Instrument of the Armies from above: according to whose present Condition things are steered; for if she be Fortunate by good Aspects, happy by Position, swift of Course, and increasing in Light, things thrive apace and flourish; But the contrary if she suffer. Impediments. We may ordinarily observe how poorly and slowly the Seeds of Plants grow up, nay many times languish and degenerate into an unkindly Quality and Taste, if sown in the Wain of the Moon, and the Reason is because the Moisture and Sapp that should feed them is exceedingly diminished; yet it is the fittest time for cutting down Timber, or what else we would preserve from decaying. 
Hist. Plant.   
Thurneisserus (among many other admirable and useful Observations) gives us the Position of Heaven under which several Plants are Impregnated with the greatest virtue, the gathering of which at such times, for Physical uses, deserves to be taken notice of; for the notable difference that evidently appears betwixt their virtues and the virtues of such as are gathered without that Consideration. In a word, by Elections we may Govern, Order and Produce things as we please: Faber quisque Fortunae propriae.   
Pag. 100 li. 1. Is a direct and fiery Ascendant. 
IN this and the first Ten following lines, are laid down the Author's Rules for framing an Election by, agreeable to which he erect you Schemes (about the Latitude of 51. degrees) that are placed before the sixth Chap. which I have caused to be exactly Copied from the Original, though some Planets, I must acknowledge, are not placed in that exact order (for houses and signs) as Astronomical Rules direct, and the Doctrine of Astrology requireth. For Example, In the first House of the first Figure you have ☿ in 7. degr. of ♐, the Ascendent in 2. degr. of ♐, and then the ☉ in the 18. Degr. of the same sign; whereas the 2. degr of ♐ being fewer degrees of that Sign than 7. (wherein ☿ is placed) should Antecede it. Again in the second Figure you have both ☿ and the ☽ in the 11th House thereof, who should of Right be posited in the 10th. because the 20th degree of ♎ is the Cusp of the 11th, and therefore all Planets in lesser degrees of that Sign are falling into the 10th. Besides you have ♀ placed in every Figure so remote from the ☉, that Astronomers must count it absurd, since she is never above 48. degr. Elongated from him; and yet in the third Figure she comes not within the compass of a * Aspect, nay in the second she is almost in 8 to him.  
For their Position; I could have placed them in Houses according to Art, but I rather let them stand as I found them in the Original, being well assured they were thus Posited by Design, and not through Ignorance or Mistake; for our Author manifests himself a learned Astrologian, and too wary a Penman to be guilty of either. And though it may seem contrary to Art for the Position of ♀ to be so far distant from the ☉, yet 'tis agreeable to his Rule of Election that she is so often placed in the 4th House (especially seeing the Sign falls out to be there in which she is exalted) because he appoints the Lord thereof to be fortunate, 
Ord, pag. 100  For this is Thesaurum absconditum of old Clerks.  
Withal, the Planets as they stand here placed in Signs and Houses are not so as that these Figures were the Elected times for the Authors own Operations (or any others in that Faculty) but are rather feigned and invented, only to bring them within the compass of his Rules. And to satisfy myself herein, I have taken some pains to Calculate the places of the Planets for several years about the Author's time, but cannot find the three Superiors and place of the ☉ to be in those Signs wherein he has posited them.  
It is also worthy of our Observation to see how the Author continues his Veils and Shadows, as in other parts of the Mystery, so likewise in the very Figures of some of the Planets, for he does not exhibit them under the Characters commonly now (or then) used, but Hierogliphically in Figures agreeable to their Natures, yet 
Aristotle.  diversity of Names (or Figures) makes no diversity in the th●ngs they signify: For ♄ is pointed out by a Spade, ♃ by a Mitre, ♂ by an Arrow, ♀ by a beautiful Face, ☿ by the figure (in those days) usually stamped upon the Reverse of our English Coin: Only the ☉ and ☽ are left us in that fashion the Ancients bestowed upon them.   
Pag. 100 li. 32. 
Trust not to all Astrologers, I say whi●:  
For that Art is as secret as Alkimie.  
Astrology is a profound Science: The depth this Art lies obscured in, is not to be reached by every vulgar Plumet that attempts to sound it. Never was any Age so pestered with a multitude of Pretenders, who would be accounted (and stick not to style themselves) Masters, yet are not worthy to wear the Badge of illustrious Urania. And (oh to be lamented!) the swar●e is likely to increase, until through their Ignorance they become the ridiculous object of the Enemies to Astrology; (would that were all,) and Eclipse the glory of that light, which if Judiciously dispensed to the World would cause admiration; but unskilfully exposed, become the scorn and contempt of the Vulgar.  
He that understands no more of Astrology (nor will make a further use of it) then to quack with a few Terms in an Horary Question; is no more worthy to be esteemed an Astrologian than He who hath only learned Hebrew may be accounted a Caballisticall Rabbi. 'tis true, he may be so fraught with words, as to amuse the unlearned, with the Canting noise thereof, but what is that if compared to the full and entire knowledge of the Language? Yet of this sort at present are start up divers Illiterate Professors (and Women are of the Number) who even make Astrology the Bawd & Pander to all manner of Iniquity, prostituting chaste Urania to be abused by every adulterate Interest. And what willbe the issue (I wish it may prove no prophecy) ere long Astrology shall be cried down as an Impostor, because it is made use of as a Stale to all bad Practices, and a laudable Faculty to bolster up the legerdimane of a Cheat. And besides having now grown famous by the true Predictions of some of her able and honest Sons, shall grow into as much disgrace and infamy, by the unskilful Prognostics of ignorant Illegitimate Bastards: who rather then they will accuse themselves when they fail of truth in their Judgements, will not stick to condemn Astrology itself as defective and lame, in what their slothful negligence or ignorant blindness was not able to find out. And therefore Norton here speaks truly, that Astrology (take it with all its Comprehensions) is as Secret or Mysterious as Alchemy, and as difficult to be throughly and perfectly understood.  
There are in Astrology (I confess) shallow Brooks, through which young Tyroes may wade; but withal, there are deep Foards, over which even the Giants themselves must swim. Such is the Doctrine of Nativities, Directions, Annual Revolutions and what else depends thereupon, belonging to Man, the little World: and beyond these, those of Comets, Eclipses, Great Conjunctions and Revolutions, that refer to the great World. These are subjects of Eminency, and being judiciously handled Magnify the Art. But, 
Ordin. cap. 5. pag. 60.  
Many men ween which doth them read,  
That they d●e understand them when they do not indeed.   
I know some few Artists have satisfactorily manifested what excellency of Skill there is in Judging an Horary Question, and how much of truth may be drawn from that branch of Art; But they are those that are throughly read in all other parts of Actrologia; for such only are able to give a true Resolution to the Querent, and from the events of their considerate Predictions, bring Honour to the Art, and gain Reputation to Themselves.   
Pag. 104. li. 20. Ordain therefore to fetch breath from your Foot. 
IN regard of the violent Nature of the Medicine which is deadly indeed, because its Nature is so infinitely strong above Man's, that it overcomes his Spirits and poisons him; Norton therefore lets fall a hint, what Parts an Operator ought to Arm, and whence to fetch Breath: Meaning thereby, that those Orifices of the Body be closely stopped (through which there is so open a passage, that a Strong vapour would fly as speedily as lightning into the inmost parts) while the Vessel is opening. But how to breathe the while is the Difficulty. We have Practices something near it, as of those who attempt to lie long under Water, etc.  
And therefore let this be a Caution sufficient to young Practisers in this Science, that when they work upon a Matter, and bring it (as they suppose) to some perfection, if they can endure the opening of their Vessel without being Armed, they may rest satisfied that nothing is more certain than that their Matter is not the Philosophers Mercury, and their Practice erroneous.   
Pag. 105. li. 17. Now have I taught you every thing by Name. 
— 
Hor.  Hoc tibi dictum  
Tollememor:  
THis Verse ought to be heedfully observed by the Student in this Science, for he speaks a real truth, Nihil praetermissum quod à quovis dici possit. Nothing being wanting, nor nothing left out that is needful to be known to complete this great Work: which many have not the happiness to apprehend, though it should be more plainly discovered unto them. Much alike unfortunate as those that Sandivogius speaks of, 
Praef. in Aenig. Philos.  to whom he had intimated the Art from word to word, but they could by no means understand him, yet would be accounted Philosophers.  
Seeing then a Man may be in the true Path and not know it to be so, it behoves the serious Student earnestly to desire of God to 
Wisd. 1. 5.  remove from his Mind all thoughts without understanding, to make him a 
1 Thes. 5. 5.  Child of the light as of the Day, that his 
Prov. 4. 25.  Eyes may behold the right, and his Eyelids direct his ways. That his Days be not spent in vanity, nor his Years waste doing nothing: but that 
Psa. 19 2.  one Day may teach another, and one Night add knowledge to another, And then he shall find that though this Author has opened his Mouth in a Parable, yet he hath declared [or made plain] heard Sentences of Old. 
Ord. pa. 106.   
For in this ordinal (he sets you out of doubt,)  
Is nothing set wrong, nor no point left out.   
Pag. 106. li. 21. 
In the year of Christ MCCCCLXXVII.  
This Work was begun—  
IN the search I have made after Authentic Manuscripts to complete this Work, a private Gentleman lent me a very fair one of Norton's ordinal, which I chiefly followed; yet not admitting to compare it with fourteen other Copies. It was written in Velame and in an ancient sert Hand, very exact and exceeding neat. The Figures (whence I caused these herewith printed to be Graved) being also most neatly & tightly limed, and better work than that which was Henry the seventh's own Book, (as I am informed by those that have seen both.) It had placed in the middle and bottom of the Compartments of Flowers, Birds and Beasts, the Nevell's Coat of Arms, with others which that Family quartered. This induced me to believe it to be the Original (or one exactly Copied from it) presented by the Author to George Nevell then Archbishop of York, who was a most wealthy and Magnificent Bishop; as appears not only by the rich 
Isaac. Chr. fo. 468.  jewel he offered at Beckons Tomb, but for the great and stately Entertainment he provided at More in Hartfordshire for Edward the 4th: to make which more Magnificent he brought forth a 
Stow. Ann. fo. 426.  vast Treasure of Plate, that he had hid during the distractions of former years, all which the King seized upon with his Money and Goods then valued at 20000 l. (a far more considerable sum of Money in those days, than now;) and made of the Arch-Bishops Mitre (set with preclous Stones) a Crown for himself.  
I have been informed that there was great Correspondency between this Archbishop and the Hermetique Philosophers of his time, and this is partly confirmed to me from Ripley's 
See the Preface.  Dedication of his Medulla to him, Ann. 1476. as also the presentation of this of Norton's ordinal; for though I find the said Archbishop died the same year this ordinal was begun to be written, yet the certain time of that year I cannot yet learn; But it was towards the latter end thereof, when his Successor (Laurence Booth) was Consecrate, viz. 
Godw. Succ. p. 482.  25. Sept. Besides, in all probability he lay not long sick, because he died (at Birthlow) upon a 
Godw. pag. ibidem.  journey from York: So that the Book might be finished and presented, (or if not presented, yet intended) before he died, though begun but the lame year.   
Pag. 107. The Compound of Alchemy, etc. 
THis Work (which is also called the Twelve Gates) was penned by Sir George Ripley, and formerly 
An. 1591.  set forth in print by Ralph Rabbards; I have compared it with several other Manuscript Copies, amongst which I happily met with one written near about the time that Ripley lived, (and in these Streams of Learning the more clearest and without the least of Mixture is to be found nearest the Springhead,) the which I most relied upon. Yet where they differ, the Reader (if this Copy please not) may make use of the former.  
It appears at the end of this 
Pag. 193.  Work, that it was written in the year 1471. which I the rather take notice of, because I have met with a kind of Retractation of Ripley's beginning,  Falix quem faciunt aliena pericula cautum. 
Wherein he beseeches all men, wheresoever they shall meet with any of his Experiments written by Him, or that go under his Name, (from the year 1450. to the year 1470.) either to burn them or afford them no Credit, being written according to his este●me, nor proof; and which (afterwards upon trial) he found false and vain: for so long was he seeking the Stone, but in the truth of practice had not found it, till towards the end of that year, and then (saith He) Inveni quem diligit anima mea.  
So that this Treatise of the 12. Gates being wrote the year after, is unquestionably to be relied upon, because penned from a grounded experimental Practice, as himself Testifies in his Admonition, 
Ripl. Admonition.   
I never saw work truly but one,  
Of which in this Treatise the truth I have told.  
In which (for the Students safeguard) he gives an account of his own Erroneous Experiments, therein following Chaucer, Richardus Anglicus, Dio●ifius, Zacharius the noble Trevisan, and divers other honest and Conscientious Philosophers.  
Ludovicus Combachiu● (who hath 
Anno 1649.  lately set forth divers of Ripl●y's Works in Latin) tells us 
Pref. ad Oper. G. Rip.  that he then had in his hands these Twelve Gates rendered in most pure Elegiaque verse, by one Nicholas May upon the Command of the Emperor Rudolph the second, and that he could willingly have added it to that he published, (which was translated out of English into Latin verse by Sir Edw: Kelley) for the better understanding thereof, but that the Copy was none of his own.  
The learned Faber, (1646.) bestowed much Pains and Cost in publishing to the world 
Printed at To louse.  Basilius Currus Triumphalis, and others, in one Volume. In the Argument of which Book Georgius Riplaeus Canonicus Anglus doctissimus & mirandus in quo nihil falsi & supervacui ad metallorum omnium proprictates, & naturas manifestandus, is thus Ingeniously acknowledged. He further assuresus that his Works are worthy to keep pace with the best Philosophers; and knows that Policy in Printing is surest, and takes well with the judicious, to begin with a good Work, and end with the best; to which place he refers on Ripley. But I must needs tell the Reader that in pag. 338. and so to the end, he is by mistake called Triplanus instead of Riplaeus. There are other the like notorious faults which the Printer (most likely) is guilty of, as giving Isaac Holland the name of Irsacus. Cornelius' Drebble he prints Tornelius, (and sometimes Fornelius) Prebellianus; and besides these, further causes of Exception to other parts of the Work (too many to be mentioned here) amongst the rest where Faber says they were all rendered into Latin out of Dutch, and that this piece of Ripley's, which he there calls Triplanus de lapide Philosophorum (but is indeed an Epitome of these 12. Gates) was by one Nicholas Barnard a Philosopher Translated out of Dutch into Latin, intimating withal that it was Originally written in the german Tongue; which is very false, injurious to our Author, and dishonourable to our Nation.  
Thus much for the Work, and now to say something touching our Author. Philemon Holland in his Translation of Cambden's Britania Printed 1636. is pleased to take the liberty to tell us that the place of his Nativity was 
fol. 295.  Ripley, a Village in the County of Surrey, and calls him a Ringleader of our Alchemists, and a mystical Impostor. This Imputation of Mystical Impostor smells more of Envious dislike then faithful Account, and therefore I'll pass it by. But as to the place of his Birth, I am induced to believe it to be about Yorkshire, (not that he was a Foundling at Ripley in that County, or of so obscure Parents, that the name of the place of his Nativity must be imposed upon him in defect of a better) No certainly, his Name, Relation, and Kindred discover him to be the Son of a Gentleman; and though I cannot exhibit his Pedigree, yet it appears in some ancient Manuscript Copies of his 
towards the end thereof.  Medulla (which I have seen) that his Relation of Kindred lay in the Northern parts, where (he saith) he had divers Kindred, Gentlemen of Yorkshire and Lincolnshire, as Yevarsall, Ripley, Medlay, Willoughby, Burham, Warerton, Fleming and Talboyes, who (as he there complains to the Archbishop Nevell, to whom he dedicated that Work) were by the Conquering Sword of Edward the fourth, (God so permitting) lamentably destroyed. 'Tis also considerable that his Ecclesiastical Promotion happened to be at Bridlington, a 
Camb Brit. fo. 714.  Town in the East Riding of Yorkshire.  
— 
Pref. to his 12. Gates.  According to my Profession,  
In Order Cannon Regular of Bridlington.  
And probably such his Advancement, might be procured rather in that Country where his Kindred and Friends lived, and himself that Countryman, then if he had been a Stranger.  
I determine not whether Holland has done the learned Antiquary or profound Philosopher the greater Injury, in what he puts down concerning the place of his Birth; for I must let the world know, 'tis not to be found in the Original Latin which Cambden published Anno 1607. nor can I learn that there was any other Impression, to the time of Translation, nor in probability could there be when Holland 
Postcript to Camb. Brit.  fell to work immediately upon the coming out of the said Impression in 1607. and set forth his Translation within four Years.  
So that I cannot but wonder at the Boldness of this Translator, not only in adding many things of his own score, but for abusing so learned a Philosopher with the Term of Mystical Impostor, and putting it upon the Account of an Author, who should he thus vilify one of so clear a Reputation, ingenious Scholars might have just cause to question the candidness of his Pen in other things. But this kind of liberty I find Holland hath taken in other parts of that worthy work, The effects whereof, hath rendered Banbury (amongst others) much beholding to him for an eminent Flout: For, where Cambden fame's it for 
Nunc conficiendo Caseo notissimum fo. 266  Cheese only, he adds Cakes and Zeal: Neither of which are to be found in the Original, though doubtless both in the Town, and for better purpose then to be boasted of.  
But to leave this Digression & return to Ripley. Pitts tells us, He was a Man 
Pitts de illustr Aug. Scrip. pag. 677.  of a Quick, & (more than can be expressed) curious Wit, and that Totam serè suam aetatem in perscrutandis rerii Naturalium occultis & abstrusis Causis & effectibus consumpfit; He wasted almost his whole Life in searching out the occult and abstruse Causes and Effects of Natural things. And that he might more copiously and plentifully study Philosophy, and accomplish what he conceived his mind, he boldly travailed through France, Germany, and Italy, where he grew into familiarity with several of the most Learned men.  
Leland saith truly, that he 
Bale Cent. 8. fo. 622.  laid the foundation of his Studies in Italy, for there indeed he had the blessing first to see Projection. 
Cantalena G. Ripley.   
In Romanis partibus nuptiis Mercurii,  
Accidit post studium semel quod interfui.  
'Tis further testified, that He always either 
Pitts p. 677  Writ, or Learned, or Taught something; He was perfectly learned in all the liberal Arts, and well red in all manner of Philosophy; a most famous Mathematitian, a rhetorician and Poet, 
Bale. fo. 622  per eam aetatem, non vulgaris effectus. Combachius styles him 
Praef. add oper C. Rip.  Author procul dubio dignus, qui ab Amatoribus Chemiae sedulo evolvatur, cum in sermone apertus sit rotundus & planus, nec ullis spink aliorum more obsitus: A worthy Author without exception, who is diligently studied by the lovers of Chimestry, forasmuch as he is open, well compact, and plain of delivery, and not wrapped in any Thorns, after the custom of others. Habet insuper (saith the same Author) cum Lulii scriptis magnam affinitatem, ut unus alterum explicet, etc. Besides, he hath great Affinity with the Writings of Lul, insomuch that the one explaineth the other.  
Amongst other parts, abroad, he visited the Isle of Rhodes, and resided there for some time with the Knights of the Order of Saint john of jerusalem. An Acquaintance of mine hath in his custody certain private Observations of an English Gentleman of good quality and credit, who in his Travels abroad, Observes (amongst other things) that in the Isle of Malta he saw a Record, which declares that this Sir George Ripley gave yearly to those Knights of Rhodes 100000l. towards maintaining the war (than on foot) against the Turks.  
But at length, that he might bid his farewell to the World, and wholly consecrate himself to God, and betake him to his private Studies, upon his 
Bale Cent▪ 8.  return into England he obtained an Indulgence of Pope Innocent the eighth, that for the future he might be 
Tit. oper.  Exempt from Cloister Observance, and always discharged and freed from the burden of the Ceremonies and Observance of his Order; but in regard the Canons admit no such things, he became a 
An. 1488.  Carmelite in the Monastery of Saint Butolph, which (saith Leland) is a famous 
Bale fo. 622.  Mart Town nigh the Banks of the River Lindus: This River I take to be the River Witham in Lincolnshire (anciently called 
Camb. Brit. fo. 538.  Lindis) which passing from Lincoln, runs towards the main Sea by Boston, more truly called 
Ibid. fo. 532.  Butolphs' Town, (for it carried that name from Butolph, a most holy and devote Saxon:) And if you observe Cambdens' Map of Lincolnshire, you shall see St. Butolph stands near to Boston. So that in all likelihood this was the place of Ripley's Retirement, where he continued an Anchorite until his Death, and was there Buried Anno 1490.  
The probability whereof, may be further confirmed from his Mcdulla, where it appears he had then 
See the latter end of that work.  a great desire to return into England, and to that end therein became a Suitor to the Archbishop of York, that by his means he might obtain an abiding place in some Religious house, within his Diocese. Which Archbishop presently after dying, he could not perform, but not unlike Ripley having still an earnest longing thereto, (because it was his native Country,) might without doubt otherwise effect.  
And whereas Bale saith he obtained Pope Innocents' Indulgence upon his return into England, and thereupon became a Carmelite, An. 1488. It is manifest from the aforesaid Medulla, that at the writing thereof, which was in 1476. (at least 12. years before the time Bale makes him to enter into that Order) he had this Dispensation, for so he tells the Archbishop: And if so, than it must be either 
Isaac. Chron. fo. 366.  Sixtns the fourth, or Paul the second (his Predecessor) that must grant it unto him.  

He wrote divers Books worthy of perusing, but amongst those which Bale Registers, I shall only cull out these, viz.  

1. Compendium Alchimiae, seu Castellum Duodecim Portarum.  
2. Concordantias Guidonis & Raymundi.  
3. Secreta Philosophorum.  
4. Alcumistarum Misteria.  
5. Artem brevem vel Clangorem.  
6. Practicam Ceremonialem.  
7. Dictata Aegri.  
8. De Magia Naturali.  
9 De lapide Philosophico, latin Tractatum rythimicum.    

All which Pitts recites, and to them adds the following works.  

10. Medullam Philosophiae.  
11. Pupillam Alchimiae.  
12. Terram Terrarum.  
13. Experimenta Philosophica.  
14. De rerum temperaturis.    

What follows Ludov: Combachius has lately printed, and added to some of the aforementioned Pieces.  

15. De Mercurio & lapide Philosophorun.  
16. Philorcium Alchimistarum.  
17. Clavis Aurae Portae.  
18. Viaticum seu Varia Practica.  
19 Accurtationes & practicae Raymundinae.  
20. Cantalena.    

And lastly take into the Number the small Pieces published in this Theatrum. viz. His  

21. Epistle to Edw the fourth, pag. 109.  
22. Vision. pag. 374.  

23. Verses belonging to his Scroll— Pag. 375.   
24. Preface to his Medulla, 389.  
25. A short work supposed to be his, Pag. 393.     
Pag. 177. lin. ult. 
A Quintessence this Water we call,  
In Man, which helpeth Disseases all.  
Physic is a divine Science, even God's Theology; for the Almighty wrote his Scripture in that language, before he made Adam to read it. The Ten Fathers before the Flood, and those that followed, together with Moses and Solomon, were the great Physicians in former Ages, who bequeathed their heavenly knowledges of natural helps to those they judged as well worthy in honesty and industry, as capable thereof: and from their piercing Beams all Nations enlightened their Tapers. Abraham brought it out of Chaldea, and bestowed much thereof upon Egypt, and thence a refulgent Beam glanced into Greece. The Coäcks and Aesculapian Family, etc. God greatly encouraged to serve that Age. Democritus and Hypocrates supported Ruinous Mankind, with their Physical administrations, and Scholars successively supplied their places for at least 400. years, until Galen undertook by his strong Abilities and incessant Pains to vivify the then dying Genius of Physic: which hath since most nobly been Augmented, by the stupendious pains of Arabians and Europeans.  
And in the Progress this Science has made into several parts of the World, we may find, that God hath evermore been pleased to call upon the stage thereof in sundry Ages, some choice and eminent Men, whom (by the Illumination of his blessed Spirit) he hath furnished with ability to read the Characters of his blessed will, writ in that ample and sacred Volume of the Creation, and the several Pages of individual Natures. And further, to testify his care of his Creatures, hath also given them Balm in their hands to stop the overspreading contagiousness of bainefull Diseases. But to contract the Rays of my Prospective to our own homes, the Physician's College of London doth at this day nourish most noble and able Sons of Art, no way wanting in the choicest of Learning; And though we do not, yet the World abroad has taken notice of sundry learned Fellows of that Society, as Linacres, Gilbert, Ridley, Dee, Flood, etc. and at present Doctor Harvey, who deserves for his many and eminent Discoveries, to have a Statue erected rather of Gold then of Marble.  
Nevertheless, it has been observed in other parts that we English will socner abuse and detract from the worth of any of our own Nation (though never so well deserving) then render them what they justly m●rit by a worthy Applause: And rathercry up a Fry of Illiterate Quacks (for every Galen hath his Plague, [a mounting ignorant Thessalus] that cheat the poor and simple of their Money, and (I wish they did not) often in Conclusion murder their over-credulous Patients;) then give the learned Physician the due 
Eccles. 38.  Honour God has appointed us to pay him.  
Now as God hath formerly shed most eminent Beams of the first light upon a few particular Men (as it were to gratify the deserving Labourers at all times of his day;) So I am confident there are yet most noble seeds of that light of Nature appointed to spring up for the Benefit of Posterity. The Glory whereof we see hath shined in other Orisons, shortly it will draw near to ours; and that which with incessant Toil cannot yet be Discovered, shall in those days be freely Revealed to some that little dream of it. I am more than Confident Succession will meet with many advantages and helps, which this corrupt and ingrateful Age deserves not, nor shall have; because we deride, what Posterity will adore with a lasting admiration: The Circuit of that great and sabbathical Conjunction of the two Superior Planets which began An. 1603. in the Fiery Triplicity, will Illustrate, Enlarge, and Refine Arts like the tried Gold, It shall produce more pregnant and famous Philosophers by Fire, (I mean such as is Etherial) then yet the world ere saw; and so purify some ingenious Inquisitors, as to make them fit Mettle for Angels to Project on. This Fiery Trigon shall not pass, before that God make manifest what he commanded former Ages to keep Secret, Where old Hermes his Etherial Physic (viz. this quintessential Water which Ripley here speaks of, and which is 
Sir E. K. to G. S.  Such as ancient Physic taught, shall be Restored; whose perfect and incorruptible Qualities of Heat, Cold, Moisture and Dryness are able not only to Nourish, fortify, and Increase the Vital Spirits, but Digest, Correct and Consume all Impediments and Corruptions, those hurtful and Impure Seeds which crept in with the Curse, (and joining themselves with the Good,) have ever since (like a growing Tide) encroached so far upon the Body of Man, till he is almost overwhelmed and ready to Perish.  
But it is to be acknowledged that those Chemists deserve a considerable share of Honour, who, for want of this Etherial and Universal Medicine (which God hath hitherto granted to few) zealously apply themselves to find out a Particular one, (that sedulous Industry may afford to more) and to raise up a Body of Physic, from those 
Bost. Phis. cap. 4.  Three Principles which are to be found in every Body, because compounded of them; (though strongly locked up) namely Sal, Sulphur, and Mercury: (to which De Clavae of late adds two more, viz. Earth and Phleagme) and so comfortably relieve decaying Mortality, and heal Diseases by the means they are Cured.  
In the painful and curious search of which Experiments, where there is more of Nature that still lies hid, (yea she is as Infinite in her Productions, as the Mind of Man can be Unsatiable, in the search) let the satisfaction the Ingenious Artist finds in one Truth, lead him cheerfully on to make Inquisition after a further, perhaps the Event of his Labours may discover a Perfection in the knowledge he hunts after, and Providence may be as kind to so diligent an Inquisitor, as Nature is to the Ant, who bestows Wings on her in her declining Age, as a reward for her former Labours.  
And albeit I magnify chemical physic, yet I do not lessen the due commendations that belong to galenical: nor dare I, when so great an Hermetick Philosopher as Arnoldus de villa Nova has taken so much pains to Join them together. And besides him, it has been the work of Maierus, Faber, and many other conscientious Philosophers, to reconcile them. Who laying aside (indeed abhorring) all thought of Faction, conceive nothing to come nearer the Divinity of Nature, or be any way more grateful to God and Good men, then to help the Afflicted, and relieve the Sick; nor greater Charity then to bestow health, and support dejected Nature. Nor is galenical Physic hard to come by, it being at all times easy to be met with, the Superficies of the Earth never denying us some thing or other for Medicine, and they, Mild, Gentle, and Safe for weak and tender Natures. Moreover, it is observed by Nollius' and others, that where God strikes with any Disease, in those parts he also sends forth a Plant that he endowes with virtue to cure it. And truly I cannot but admire at those snarling humours, who make it their Ta●ke to disparage what they affect not, (nay oftentimes what is beyond their own worth) and rend those noble parts of Art asunder, which Nature has conjoined in an harmonious Agreement, and whose wide breaches, honest hearted Philosophers endeavour to make up by a friendly Reconciliation, it being not to be denied, but that each hath their peculiar Eminencies for which they deserve both Praise & Honour. For my own part, I am none of the Detractors from Learning, but bear an Universal affection to Arts, and am in friendship with each of their particular Branches; Nay even in those I understand not, for I am persuaded by the satisfaction I have received in things which before time I knew not, that there may be something deserving of my fair Opinion, in what I am yet to know.  
It has proved a great 
Bac. adv. pag. 37.  Error in some Practitioners, who (tumbling up and down their own Speculations) seek out for Truth in the Little world, and withdrawing themselves too much from the Contemplation of Experimental Natural Obsevations, neglect to look for it in the great and common World: When certainly such may far sooner arrive at that Truth they seek for in Man, if they would but observe the Beginnings, Change, declination, and death of all things, in and upon this inferior Globe, and compare their virtues with our own internal Natures, for they are certainly 
See Davison's Curic. Chemic.  united by a Noble, excellent, and secret Harmony and Relation.  
And having found the true Original and Cause of Diseases, then further to search after a proper remedy; for all Diseases are not cured by one sort of Physic (save that which is Etherial and Incorporeal) And therefore according to the Doctrine of 
De occult. Phil. cap. 3.  Paracelsus, such as are bred from so light a cause ●s the impure Seeds of Vegetables, viz. Meat, Drink, Fruits, Herbs, and the like Elementary things, may be very easily cured with the Secrets of Herbs, Roots, and such like mild and tender Medicines, of which sort galenical Physic is more plentifully furnished then any of the ●est. Those that are produced from the more rude and knotteer Qualities of Minerals, and what is cast within the Compass of that Tribe, the chemical Physician must expel by the power and force of his Metalline Sulphurs, etc. Vegetables being (in this Case) too weak to Master and Dissolve their tenacious and coagulated Spirits: Those which are derived from the Influences of Heaven, must be removed by Plants, etc. Magically gathered and prepared, or by sigils, etc. framed or made under suitable Positions and Aspects of the Planets, and impregnated with the rays of Celestial Virtues, for without opening the Bodies, Infusing superior Influences, and (by an additional Artifice) fixing them to the said Bodies; their own ordinary virtue (be Elections never so propitious) hath not strength enough to conquer Diseases of that Nature: and several of these choice Secrets (of Nature and Art united) I myself have prepared, made and Experimentally verified. Finally, where Diseases happen by Supernatural means, as by Enchantments, etc. none of the other three are able to remedy the same, save only Magical and Supercelestial means, by and through the Virtues of particular Intelligences, Or the Red Medicine wrought up to the highest degree of Perfection. And in such cases the Hermetique Philosopher must appear, who 
Anonymi.  
— In his Reason hath contrived  
A Perfeit Medicine, for Body's that be sick  
Of all infirmities to be relieved,  
This healeth Nature, and prolongeth life eke.   
Therefore le● all men cease to wonder why so many Diseases seem incurable; when many times being Supernatural we judge them Natural, and the true Causes unknown, no suitable Medicamen is administered.  
And whereas I have touched upon sigils, I think it will not be remote from this discourse, if I give a little satisfaction to my Reader therein; Though perhaps it may be esteemed as a thing of too daring a Nature for my Pen Nor am I ignorant how some, most learned Men, have extremely suffered under the heavy and sharp Load of unworthy and rash Calumny, for manifesting or descending this Doctrine; but it hath only been (such is their Glory) by those that could never sufficiently Answer their Arguments.  
The framing of sigils, Lam●ls, Talesmes (for all depend upon one Radix) is a piece of Learning as 
See R Moses, his Ductor dubiorum.  Ancient as the Babylonians and Caldean Magis, (who first found out the Secret power of Figures) a chief part of their Magic, And practised by the greatest Philosophers in the Eastern World; Where remain to this day, (as evident Testimonies of their first Invention) very many and ancient Talesmes, the miraculous effects whereof were admired and approved throughout all Egypt and Persia: although (I confess) their Name and Use be yet scarce known in these parts of the World; Or if, only to such whose Wisdom thinks fit to conceal and preserve the knowledge thereof, from the hands of the senseless and profane.  
Among all other Philosophers (famous for this kind of knowledge) Apoloneus Tyaneus was the 
Greg Observe. pag. 36.  mightiest, and his Works (in my Opinion) most Stupendious: Who though the Envious and Ungrateful World, has thrown some dirt upon him, to blemish the Innocency of his Operations, yet he never deserved other then well; all He did being for the 
Mayerus Sym. Aur. men's. pag. 127.  good thereof, and not for hurt; He was no less a Pious then Illustrious Philosopher, Hi● whole Life being strict and virtuous, and his Death not blasted with any scandalous Exit. And for a justification of his Praxis, take this Testimony of Justinus, who, saith 
In quest. ad Orthod: quaest.  that he was a Man skilful in the Dissent and Consent of all natural Powers; and who wrought wonderful things by the means of this Science; (which were only Natural and not Miraculous:) For which purpose, he made choice of such fit Subjects, as might conduce to the perfection of what he intended to Effect: And indeed God did not withstand those Works of his, in regard they were done by the knowledge of Natural things, for the use and benefit of Man.  
What I have further to say, shall only be to show what Natural powers, sigils, etc. Graved or Impressed with proper Characters and Figures, and made under certain peculiar Constellations may have. Albumazar, Zabel, Haly, Alba●egnus, and divers other Arabians, give us several examples of such as have been cured of the biting of Scrpents, Scorpions, Mad dogs, etc. by Talismaticall Figures: And in other Authors we meet with a world of 
See Greg. Observe. Gaff. Curos.  Stories which tell what Admirable effects they have wrought being rightly prepared, (which should I here mention, would swell beyond the limits of my Discourse) But this piece of Art is of extreme difficulty, and not to be performed by every one that takes it in hand.  
As for the use of such Characters, Letters, Words, Figures, etc. Form or Ensculpted upon any Matter we make use of, we are led to it by the precedent of Nature, who Stamps most notable and marvellous Figures upon 
See Crolius de signat. inter. rerum.  Plants, Roots, Seeds, Fruits, nay even upon rude Stones, Flints, and other inferior Bodies.  
Nor are these remarkable Signatures made and described by Chance, (for there is a certain Providence which leads on all things to their end, and which makes nothing but to some purpose,) but are the Characters and Figures of those Stars, by whom they are principally governed, and with these particular Stamps, have also peculiar and disterent virtues bestowed upon them. What Artists therefore do in point of Character, is only to pursue the Track, that is beaten out by Nature; And by how much the more the Matter whereupon such Impressions are made, is suitable to the Qualities of those Sta●rs whose Characters it is signed with: By so much more apt and inclineable it will be to receive those virtues that shall empower it to produce an Effect, in things whereunto it's applied.  
Nevertheless, this is not all, for this Body must have as it were a Soul insused, and be Impregnated with a Celestial vitality, or else it remains Ineffectual and Dead. In which respect other means must be found out before we can obtain that Effect. And therefore we are to Consider, that the Soul of the World is not confined, nor the Celestial Influences limited, but do indifferently emit and communicate their Virtues alike, as well to things Artificially made, as to those that are Naturally generated, though sometimes they are more, at othertimes less vigorous and powerful, according to the disserent Aspects under which they are wrought: In which regard a fit Election must be built up from the foundation of Astrology, suitable to the Nature of the Operation proposed, which being effected, and the Stars finding a figure aptly disposed for receiving them, they forthwith Impress their virtue, which they retaining do afterwards operate in that they find to be semblable. And this is not strange if we reflect upon the Vulgar experiments of the loadstone, who communicating its virtue to a piece of Iron (a thing made fit by Nature to attract and retain) that Piece thereby becomes of strength to communicate this virtue to a third. But if we should consider the Operations of this Magnet throughly (which proceeds only from a Natural Principle) there is no other Mystery, Celestial, Elemental, or Earthly, which can be too hard, for our Belief.  
Moreover, these Celestial virtues and peculiar Gifts are not infused into Individual and particular things, by the Idea, and by means of the Soul of the World alone, But also are invited thither, through the Obedientiality of their Matter, and a certain aptitude and likeness that these Inferiors bear to their Superiors; which being once taken in, they thereupon contract and retain (besides such as they receive from their own Specieo) those natural Virtues and Roots of the Stars, wherewith they suscitate and stir up the Influences of the Celestial Bodies; who are (as it were by compact when United) Obliged to Operate in and for that purpose, which the Artist appoints them. And more especially if the Mind of the Operator be vehemently inclined towards the same. For that through the strength and Efficacy of the Imagination and Passion, (being seriously intent upon any Operation) is joined with the Mind of the Stars and Intelligences, and as suddenly fitted with Virtues, as if it were the proper Receptacle of their Influences, and consequently helps more effectually to infuse their Virtues into our Works: And the reason is; because there is an appreheusion and power of all things in the Mind: Whereupon all things having a natural Obedieuce to it, have also of necessity an Efficacy; and more to that which desires them, with a strong and intent Desire.  
Notwithstanding, all these Wonders are not wrought but by the Cooperation of second Causes dispositing of the Corporal Matter, God (the first cause of all things) having variously distributed these virtues to every one as he pleaseth, who by his Command and appointment are necessitated to produce their Effects.) which Matter (by reason of its Purity or Inequality may cause the Celestial virtues to err in their Actings, (for certainly Influences may be hindered, and prove ineffectual through the indisposition or insufficiency of the Matter.) And therefore it is no ordinary Speculation to awaken the sleeping Spirit which lies bound up in the strait Prison of the Body; to invite and allure that propitious Spirit to descend from Heaven, and unite itself with that which is Internal; and there withal to convey a Vniculum thereinto, that is of power to hold fast and fix the Celestial Influencs, from recoiling back into their united Centres.  
This is the Series and Orders of Nature conjoined with Art: and this, and all this must be effected, before one true Magical Operation can be performed.   
Pag. 194. Liber patris sapienty. 
THough I cannot yet satisfy the Reader who was the Author hereof, and therefore must Register it, (together with Experience and Philosophy, the hermit's Cale) amongst the Anonymi: yet I can assure him He gives exceeding good advice to the Student in this Science, where he bids him be Secret in the Carriage on of his Studies and Operations, and not to let any one know of his Undertake, but his good Angel and Himself: and such a close and retired Breast had Norton's Master, who 
Ordin. p. 32.   
When Men disputed of Colours of the Rose,  
He would not speak but keep himself full close.  
Privacy will (questionless) prove an unimaginable benefit to him, whereas on the contrary Apertnesse exposeth a true Philosopher to a multitude of Misfortunes. Witness Sir Ed. Kelley, whose immoderate Ambition of spreading his Name, lifted him up even to a Madness of public Carriage; which not correcting in Time, he most miserably fell, through the fatal Virtego of imprudent Glory. To such therefore I shall only add Chaucer's Council which may prove of no little advantage if they remember it. 
Ten common. of Love.   
Make ●privy to your dealing as few as you may,  
For three may keep Council if twain be away.  
THe Figure cut in Brass and placed in Page 210. is an hierogliphical device of Cremer sometime Abbot of Westminster, and Scholar (in this Science) to Raymond Lul, which he caused to be painted upon an Arched Wall in Westminster Abbey, where now the Statues of our Kings and Queens are set in their respective Habits.  
I met with it Limned in a very Ancient Manuscript, before the old Verses that 
See pag. 211.  follow, which there seemed to serve as a Preface to that Work which bears the Title of Hermes Bird. In it is contained the Grand Mysteries of the Philosopher's Stone, and not more Popish or Superstitious than Flamells Hierogliphics portrayed upon an Arch in St. Innocents' Churchyard in Paris; Notwithstanding it has pleased some, to wash the Original over with a Plasterer's whited Brush. As also (of late) to break in Pieces the Glass Window behind the Pulpit in St. Margaret's Church at Westminster, wherein was fairly Painted (but unhappily mistaken for a Popish Story) the whole Process of the Work, in this manner.  
The Window is divided into three Parts: In the Outermost whereof upon the right hand was drawn a Man holding a Boy in his hand, and a Woman with a Girl in hers, all standing in upright, naked postures, upon a green foliate earth: The Man and Woman had Fetters, wherewith their Feet seemed to be chained to the ground, which Fetters were presented as falling from off their Legs. Over the heads of these persons were the Sun and Moon placed, and painted of a sad dark red Colour.  
Within the Left side of the Window was a Beautiful Young man, clad in a Garment of various Colours, bearing a Yellow Cross upon his Shoulders, his Body Encircled with a Bright Glory, which sent forth Beams of divers Colours, He stood upon an Earth intimating Oculus Piscium.  
At the Foot of the Middle Part of the Window was a fair large Red Rose full spread, which issued Rays upward, and in the Middle an exceeding bright Yellow Glory. Above the Rose was the Figure of a Man rising with Beams of Light spread about his Head (somewhat like the Posture used to express Christ's rising from his Sepulchre) He had a Garment of a Reddish Colour, deepned with Red and heightened with Yellow; In his left Hand, a White Stone, which he held towards the Persons arising in that pa●t of the Window on the Right Hand; and in his Right Hand he held forth a Red Stone towards Him, whose Garments was of various Colours.  
In the uppermost part of this Window over the Figures was Transversely written as followeth:  
In the first part of the Left Hand, Omnes gentes adepti plaudite quia dominus frater vester. In the Middle Part.  S .... at mittens spiritum suum, ecee nova facio omnia celum & 
In this place 'tis probable the word to be supplied is terram.  t ... 
In the Third on the Right Hand.  Factus quasi unus ex ...... jam .... angelio tibi— 
Under these Figures in the Left side of the Window were the Stawels and the Martyns' Coats of Arms quartered; And at the bottom of the Right side thereof, was this Coat of Arms placed, (viz.) Argent, a Chevorok 
Elements of Armour. p. 95.  Embattelled, Gules, & Vert; which for the rareness of Bcaring I thought fit to Blazon; and withal (because upon very diligent search among the Records of English Coats of Arms it is not to be found) in hope it may come to the view of such, who (if not at home) may from abroad produce the Bearer, and consequently bring to light the Person that designed these Hierogliphics, and caused them thus to be Painted.   
Pag. 213. Hermes Bird. 
Which Piece (as 'tis thought) was written Originally by Raymund Lul (or at least made English by the afore mentioned Cremer) and that upon this Occasion.  
Cremer travelling into Itally fell into the acquaintance of Lul, and so exceedingly wrought upon him by his persuasions that he 
Vide Testament. 
Cremeri.   brought him over into England, where within two years (but after thirty years erroneous Experiments) he obtained the Secret from him. And afterwards bringing Lul to the sight and knowledge of Edward the third, upon some deep Engagements and Promises that the King entered into to prosecute a War against the Turks in person, to bestow somewhat on the House of God, but nothing in Pride or Warring against Christians,) he was content permissione Divina Regem sua Arte divitem facere. Which when the King had obtained, he broke his Promise, turned his Designc against France (the first Expedition being 
Stow. Ann. fo. 234.  Anno 1337.) and finding that Lul (after he had seen him violate his faith in destroying Christians in stead of mahometans) refused to further his Ambition with new supply of Gold, He clapped him up in the Tower, where he lay a long time, and seeing no possibility of Release, begun to study his Freedom, and to that end made himself a Leper, by which means he gained more Liberty, and at length an Advantage of escaping into France, where in all probability he penned this Piece.  
The whole Work is parabolical, and Allusive; yet truly Philosophical: and the Bird (that entitles it) the Mercury of the Philosophers, (whose virtues and properties are therein largely described,) By the word Chorle, is meant the Covetous and Iguorant Artist, the Garden is the Vessel or Glass, and the Hedge the Furnace.   
Pag. 233. The Tale of the Chanon's Yeoman. 
ONe Reason why I selected out of Chaucer's Canterbury Tales, that of the Chanon's Teoman was, to let the World see what notorious Cheating there has been ever used, under pretence of this true (though Injured) Science; Another is, to show that Chaucer himself was a Master therein.  
For, in this Tale Chaucer sets forth the deceits in Alchemy to the life, and notably declaims against all such villainous Pretenders, who being wholly ignorant of Art, have notwithstanding learned the Cunning, to abuse the World; And this pains he took (as himself professeth) merely 
Chan. Yeom. Tale.  
To the intent that men may beware thereby,  
And for no other cause truly.   
Herein following the Precedent of all sincere and conscientious Philosophers, than whom, the Injured world cannot more condemn the abuses of these Impostors that disgrace the Art, in that they are continually advising to shun them as spreading Infection; and setting out Lights and Directions, that may serve as so many Land marks, (if we will but take notice of them) to make us avoid the Rocks of their Fraud and Deceit, which will otherwise split us.  
The famous Art of Physiek is not more abused, with Quacking Mountebanks; nor that other of Astrology more injured by some nibbling Sciolists and ignorant jugglers: then this Divine Science hath suffered by the Legerdemain of some Pretenders. What though some Modern Chemists rove beyond the Latitude of their Profession, (being hurried on by a Covetous thirst, to obtain this Arcanum Dei, this Thesaurus incomparabilis;) and by operating in strange Matters, & torturing of various Bodies, bring Disparagement upon this worthy Science; yet we ought not therefore to confound praiseworthy Arts, with the Abuses which Impostors shuffle into them; or for the falseness or corruption of the bad, condemn the pure and good: If so, Religion itself (as well as other Learning, and Professions) would scarce be exempt from the like blemishes, and wounds, if not destroyed and buried in scornful Ignorance.  
This is the Misery, (and 'tis not ultra Caduceum for me to speak it) that there are a Generation of People that rush headlong into the acquaintance of such Men, there's nor staving them off, much like the doting Idiots which so eagerly courted Chaucer's Cannon, after whom 
Chan. Yeom. Tale.  
— Men ridden and gone full many a Mile  
Him for to se●ke and have acquaintance,  
Not knowing of his false governance.  Let Philosophers say what they can, and wise men give never so good Counsel, no warning will serve, they must be Cozened, nay they have a greedy appetite thereunto; but it has been ever so, and we are told of old, that 
Ordin. pag. 7  
Many Artificers have been over swift,  
With hasty Credence to fume away their thrift,  so strong and powerful a misleader is Covetousness. 
Ord. pag. 17.   
Norton describes these Cheats exactly, and give as full an account of their Subtleties as he dare, for fear of encouraging such as bend their Wits that way. 
Chap. of Putrefac.  Ripley dissects them to the Bone, and scourgeth them naked to the view of all; the like doth many other Philosophers: Bloomefield gives us a Catalogue of the chief of this Tribe in his time, and I may safely tell the Reader he shall gain much benefit by this Work, if he pick but out what is said concerning them, and study that First.  
In some dark Passages 'tis as great a Courtesy to be taught to know Blocks, as to be directed which way to avoid and get beyond them, and being so thank Ripley for this his following Cautionary advice. 
Chap. of Putrefac.   
Beware therefore for Jesus' sake,  
And meddle with nothing of great Cost,  
For and then do, it is but lost.  
As also Norton, 
Ord. p. 126.  
Cease Laymen cease, be not in lewdness ever,  
Lewdness to leave is better late than never.   
I wish I could say this Age, this Nation, the World, were not allured and infected with the Cyrene notes of some grand, and notable Impostors, or that the too too Credulous had not met with the same misfortune which Story tells us others have undergone, even to Ruin. Yet to those that have been Decoyed into the s●are, and would gladly for the future pursue a more hopeful Course, let them hear Richard Carpenter. 
See Carpent. work.   
Avyse the well ere thou begin,  
Or else little schalt thou win.  
And with him Chaucer, 
Chan Yeom. Tale.  
If that your Eyes cannot seen right,  
Looketh that your Mind lack not his sight.   
And again, 
Let no man busy him this Arie to seche,  
But he that the intention and Speech  
Of the Philosophers understand can,  
And if he do he is a lewd man.  
For this science and Conning quoth 
Arnold● de villa nova.  he,  
Is of the Secret of Secrees pard.   
Let me tell them they may become happier and expect a Blessing in what they seek; If with Job they can thus throughly purge themselves and say, If I have made Gold my Hope, or fine Gold my Confidence, etc. that is, if they can study this Science and not pursue it for Transmutation of Metals sake only, 
Pearce Black Monk.  
For Covetous men that findeth never  
Though they seek it once and ever,  and certainly the lucre of that will fix a Curse upon their Endeavours, and plunge them headlong into an unfathomed depth of Misfortune.  
If what hath been delivered be not of force to make men watch over their undertake, and heedfully avoid the Springs and 'Gins that are ordinarily laid to entrap them into Ruin; but that on the contrary they carelessly slide into a Venture upon any Terms, I'll leave them with this encouragement, 
o) Who so that lysteth to utter his folly,  
Let him come forth and learn to Multiply; 
Chan. Yeom. Tale.   
And every man that hath aught in his Cofer,  
Let him appear and wax a Philosopher.   
Now as Concerning Chaucer (the Author of this Tale) he is ranked amongst the Hermetick Philosophers, and his Master in this Science was Sir Jobn Gower, whose familiar and near acquaintance began at the Inner Temple upon Chaucer's return into England; for the Troubles of the Times towards the latter end of Rieh: the second's Reign had caused him to retire out of their Danger into Holland, Zealand, and France.  
He is cited by Norton for an Authentic Author, in these words; 
Ord. pag. 42.   And Chaucer rehearseth how Titan's is the same. 
Besides he that Reads the latter part of the Chanon's Yeoman's Tale, will easily perceive him to be a judicious Philosopher, and one that fully knew the Mystery.  
Master Speght (in that commendable Account he gives of Chaucer's life,) is persuaded he was borne in London, from something intimated in his Testament of love. But Bale saith, He was 
Bale Cent. 7. fol. 525.  Nobili loco natus, and that near unto Oxford, for (saith he) Leland had Arguments which made him believe he was borne either in Oxford-shire or Bark-shire. But what those Arguments were we now know not, yet may believe them to be of considerable weight, because they were doubtless such as he gathered in his 6. years laborious search into the Libraries of our English Monasteries and Colleges, being furthered by the liberal Encouragement and Commission of Hen. 8. And had it not been for his indefatigable pains, All that was notable in this Nation 
See his Newyeares' gift to H. 8.  had in all likelihood been perpetually obscured, or at best, but lightly remembered, as uncertain shadows. Nevertheless the fruits of this famous Antiquaries labours, are no where now entirely to be seen, unless dispersed through the works of some other men, who have most arrogantly and unworthily made them their own: amongst the rest I perceive Polid. Virgil stole much Timber from this worthy Structure, with part whereof he built up his Work, the rest be enviously burnt, for thus I find Lelands' Ghost Complaining. 
Lelands' Ghost.   

Am I deceived? or doth not Lelands' Spirit,  
Complain with Ghosts of English Notaries;  
Whom Polidore Virgil robbed of merit,  
Bereft of Name, and sacked of Histories,  
While (wretch) he ravished English Libraries.  
Ah wicked Booke-theefe whosoever did it:  
Should one burn all, to get one single Credit.   

Am I deceived? or doth not Lelands' Spirit  
Make Hue and Cry, for some Book Treasure stealth;  
Rifling his Works, and razing Name and Merit;  
Whereby are smothered a Prince-given Wealth,  
A learned Writers Travail, wits, and Health:  
All these he spent to do his Country pleasure,  
Oh save his Name, the World may know ●is Treasure.   
But begging Pardon for this Digression, (being on the behalf of so deserving a Scholar) I return to Chaucer. Pitts Positively says he was born in Woodstock, of noble Parents, and that Patrem babuit Equestris Ordinis Virum, his Father was a Knigbt. And this may not be unlikely if we Consider, that not only the Name is as Ancient as 
Roll. of Battle Abby.  William the Conqueror's time, but that some of the Family have been both of large fortunes and good quality. For we find 
Record in Tur. Lond.  that Edw the 1. heard the Complaint of john Chaucer in the Damage of 1000 l. And also, that there was in the Reign of H. 3. and Ed. 1. one Elias Chaucer, of whom 
Record in Scacc:  — Edwardus dei gratia, etc. liberate de Thesauro nostro Eliae Cbausecir' decem Solid: With which 
Speght in vit. Chaucer.  Cbaracters our Geffr●y Chaucer is written in the Records of Ed. 3. and Rich. the second.  
But wheresoever he was Borne, his Education was chiefly in the University of Oxford in Canterbury-Colledge, 
Stow. An. fol. 957.  (suppressed by H. 8. and now joined to Christchurch) though for some time he studied at Cambridge. 
Court of Law. Chas. ●   Of Cambridge Clarke.— 
He quickly became a Witty Logician, a sweet rhetorician, a pleasant Poet, a grave Philosopber, a holy Divine, a skilful Mathematitian, his Tutors therein were Frere john Son, and Frere N. Lenne, 
Bale s. 525.  (Friars Carmelites of Lynne remembered with honour in his Treatise of the Astrolabe) and moreover (I may safely add) an able Astrologian, for almost in every Work he inter-weaves most sound and perfect Astrology. In Brief, he was Universally learned, and so affirms his Scholar Tbo. Occlev●. 
Prologue. to H. 5. while Prince.   O Universal Father of Science. 
Pitts styles him 
Pag. 472.  Vir Belli Pacisque Artibus mi●è florence. A Man that excelled in Arts both of War and Peace, and a little after, Nam jam antequam virilem ●tatem attigisset, erat Poeta Elegans, Et qui Poesim Anglicam ita illustravit, ut Anglicus Homerus merito haberetur: For ere he came to Man's Estate, he was an Elegant Poet, and one, who illustrated English Poesy, that he might have been deservedly accounted the English Homer. Lidgate the Monk of Bury calls him the 
Pref to Bochas.  Load star of our Language, and tells us that it was he, that 
Jo. Lidgate de Nativ. Mar.   
Made first to distil and Rain  
The Gold due drops of Speech and Eloquener,  
Into our Tongue through his Excellence.  
And found the Flowers first of Rhetoric,  
Our rude speech o●ely to inlumine,  
That in our Tonge was never none him like.  
For indeed in his time all good Letters were laid asleep in most parts of the World, and in England our Tongue was exceeding wild and rude, yet (through his refining and polishing) it became more sweet and pleasant, in which regard he is styled 
Occl. de Reg. Prince cap. de council.   The first finder of our feire language. 
He spent many of his years in Fran●e and Flanders: several Preferments he had at Cours, for he was 
Pat. Rot. first part of 50. Ed 3. M. 5.  Armiger Regis to Ed. 3. (a place of very good Reputation) 
In Pelsis Excitus Scace.  Val●otus Hospitii, viz. Groom of the Palace, and after in R. 2. time 
Anno 8. R. 2  Controller of the Customhouse London; With these he had several Annual pensions during his Life granted from R. 2. and H. 4. His Abilities for Foreign Employments were so far taken notice of, that he was twice or thrice sent abroad into other Countries, and thought fit to be one of the Ambassadors into France to move a Marriage between Richard the second (while Prince of Wales) and the Lady Mary, Daughter to the French King. His Revenue was 1000. per annum. a very plentiful Estate, the times considered.  
He died at London 25. Octob. Ann. 1400. as appears by the Inscription upon his Tomb at Saint Peter in Westminster Abbey, in an Isle on the South side of the Church.  
Mr. Nicholas Brigham built this Marble Monument to his Memory, the true Pourtraicture whereof I have caused to be exactly graved in Brass, and placed in page 226. There was formerly round the ledge of the Tomb these following Verses, but now no remainder of them left.  
Si rogites quis eram, forsan te fama d●cebit:  
Quod si fama negat, mundi quia gloria transit,  
Haec monumenta lege.  
The Picture of Chaucer is now somewhat decayed, but the Graver has recovered it after a Principal left to posterity by his worthy Scholar Tho. Occleve, who hath also these Verses upon it. 
Occl. de Regem. Princ: cap. de Concilio. Upon the figure of Chaucer.   
And though his life be queinte the resemblance▪  
Of him hath in me so fresh liffnesse,  
That to put other men in remembrance  
Of his person, I have here the likeness  
Do make, to this end in sooth fastness,  
That they that have of him lost thoute and mind,  
By this Peinture, may again him found.  
Before Mr. Brigham built the aforesaid Monument it seems Chaucer had a Stone laid over his Grave upon which was ingraved this following Epitaph.  
Galfridus Chaucer Vates & fama Poesis,  
Materna hac sacra sum tumulatus humo.   
Pag 257. Dastin's Dream. 
I Am persuaded this Work called by the Name of Dastin's Dream; has been turned into English Verse by some later Philosopher; for in his days we meet with no such refined English, and in Latin we have his Vision with which (in effect) this agrees.  
The Time he lived in is not certainly known; I find none that mention it; but 'tis believed it was long since. Our Countryman 
Cent. 10. pag. 49.  Bale speaks of him yet throws at him and this Science some uncomely abuses: Nevertheless he calls him Alcumisticae artis aetate sua primus & in Anglia Magister unicus; the Prime Alchemist of his Age, and the only Master thereof in England; A Producer and Foreteller of things which (it seems in his apprehension) he could not attain to by Nature; He made a diligent search into all things that might possibly be found out in Chemistry, insomuch that he boldly wrote and published several Experiments.  
And though 
Pag. 871.  Pitts renders him a very Poor man, and lays the blame upon his own Artifice; (being so much addicted to Alchemy,) yet questionless (if he were Master of such learning as they confess him to be, and his Poverty were not voluntary;) he might have advanced himself to riches when he pleased. He wrote these following Books,  

1. Super Arte Alcumistica.  
2. Visiones ad huc alias.  
3. Secreta Secretorum.  
4. Speculum Philosophorum.  
5. Sapientum Aurinum. 
Symb. Aur. men's. pag. 458.    
Maierus saith he left behind him a considerable chemical Tract, which Janus Lacinius hath put in his Collestions. Not unlike but this may be in Lacinius his Pretiosa Margarita novella de Thesauro, ac preciofissimo Philosophorū lapide; hut the Book I have not yet seen, and therefore cannot tell whether what is there published of Dastin's, be any of the before mentioned Works.   
Pag. 269. Take Earth of Earth, Erths' Mother. 
LUdovicus Combachius in his late Collections of some of Ripley's Works, put this of Pearce the Black Monk's among them under the Title of Terra Terra Philosophicae; and publishes it as Ripley's: and withal that Title [Terra Terrarum] which 
Pag. 677.  Pitts also gives to one of his Works may seem to insinuate this; But I conceive all are not Ripley's which walk under his Name, for questionless, many Pieces are (of late Time's) fathered on him which he never wrote; Bale has not this at all among the Catalogue he delivers of what was Ripley's. And I have met with it in so old a Manuscript under the title of Pearce the Black Monk, that the Hand (as I Judge) speaks it to be ancienter than Ripley's Time.   
Pag. 275. 
Of Titan Magnesia take the clear light,  
The Red Gum that is so bright:  
Some Anclent Copies have it also thus,  
Of Spain take the clear light,  
The Red Lion that is so bright.  
Who to pitch upon for the Author, I was a long time ignorant of, yet at length I happily met with an old Manuscript (and it was the ancientest Handwriting I ever saw this Piece written in) to which was affixed the Name of Richard Carpenter; and thereupon I have Entitled it, Carpenter's Worke.  
I find that in Anno 1447. John Carpenter then Bishop of Worcester 
Issacc. Chron. fo. 467.  founded the College at Westbury near Bristol, (mentioned 
Pag. 442.  before to be Augmented by William canning's: 
Godw. p. 367.  by pulling down the old College, and in the new Building enlarged it very much, compassing it about with a strong Wall, Embattaled; adding a fair Gate, with divers Towers, (more like unto a Castle then a College,) and lastly bestowed much good Land for augmenting the Revenue thereof. Besides this he built the Gatehouse at Hartleborough, a Castle near and 
Camb. Brit. fo. 574.  belonging to the Bishop of Worcester; and did several other Works of Piety and Charity.  
This Bishop Carpenter is supposed to be Brother, or near Kinsman to Richard Carpenter our Author, and accounted an Hermetique Philosopher. He was Contemporary with Norton, and canning's; and for the most part lived near unto them, at the aforementioned Westbury; nay he had so great Affection to that Place (not unlike for the Societies sake of Norton and canning's or for some special Blessing he met with there) that 
Godw. p. 442.  he intended to have it honoured with a part of his Style; and to have taken upon him the Name of Bishop of Worcester and Westbury, which though he could not effect, yet chose it for his Burial place where he lies Interred.  
In another old parchment Manuscript (and that a very fair one) I met this Work, Prefaced with what follows.  Ask ye of the Clerks that holden then so wise, what is the Where that most be sown in the Earth, and whedere it is yorshed forth hot or cold. For if it were i● heat, it schooled never rote withput cold and moisture. Also say to hen● alle, all that ever was comen of ●●n, but it is dissevered in three, as Favere, and Sun, and Holy Ghost, One way there is, and, no moo. Also look which is the faver and Modere of alle Metallez, For if thou draw or take eny other manner thing than his own kind, thou les●st all thy work: For look whennys he cometh, and in his own Moderns belly norshe him forth, and when he is of age norsh him forth with his own Moders milk, and give him is own Moders milk.  
Pag. 278. The Hunting of the Green Lyon. 
IN the Camp of Philosophy, Bloomefield reckons up a Work that bears the Title of the Green Lion, and amongst other Impostors (of his Time) calls the Vicar of Maldon, (but in some Co●ies Vicar of W●lden) the Author; and consequently esteems the Work spurious, 
Bloomf. Blos. first part.   
Then brought they in the Vicar of Maldon,  
With his Lion Greene, that most royal Secret;  
But what Piece soever that was I know not: I am confident this, that I here present my Reader with under that Title, is a perfect Work, and truly Philosophical; besides some Copies own Abraham Andrews for their Author, and is so confirmed to me by the Testimony of a credible Philosopher.   
Pag. 293. l. 20. God save my Master's life— 
THomas Charnock (the Author of the Breviary of Natural Philosophy) had the happiness to have Two Masters that made him inheritor of this Secret; The first was he, whom here he Mentions, and it seems 
Aenigm. de Alch.  Was a Priest in the Close of Salisbury. This he further confirms in his Breviary, thus: 
Brev. of Phil. Cap. 4.  
Master I. S. his name is truly,  
Nigh to the City of Salisbury his dwelling is,  
A Spiritual m●n forsooth he is.   
It seems he had some acquaintance with this Priest, and in that time been his Studies this way, Insomuch that the Priest falling sick (whilst his Work was a going) thought Charnock deserving of it; for He 
Chap 3.  
— When hathought to die,  
Gave him his work and made him his Heir.   
This Work Charnock continued going, till unhappily it perisheth by Fire upon a Newyeares' day at Noon; probably it might be An. 1555. for that fell out in the first and second of Phil. and Mar. and in those years of their Reign (which was part in the year 1554. and part in 1555.) he 
Chap. ibid.  received the Secret from the aforesaid Priest, as himself Testifies. At which time he was about 30. or 31. years of Age (though he intimates he was about 28. years 
Chap. 5.  old when he first met with the Prior of Bath) for Ann. 1574. he was 50. years old, as appears at the end of his 
See pag. 426  Fragments, which I Copied from his own Hand.   
Pag. 2. 96line 3. Only a Monk of whom I'll speak anon. 
THis Monk was Charnocks other Master, into whose Company he 
Chap. 5.  accidentally happened, his Name was William Bird, and by his Function, Prior of Bath, at the Dissolution of that Abbey; 
Chap. ibid.   
This Bird (while Prior) expended much Money by 
Godw Succ. pag. 308.  endeavouring what he might to finish the Abbey Church of Bath (the 
Cambd. Brit. 234.  foundation of which sumptuous Building was begun by Oliver King, but he dying left it unperfect:) and had brought it to a perfection, when the Dissolution of the Abbey, had once overthrown what before was set up.  
It seems this Prior had the Elixir upon the Suppression of the Abbey: he hid it in a Wall.  
g Chap. 5. And Ten days after he went to fetch it out,  
And there he found but the stople of a Cloute.  
For it was taken away; It made their Heart's light who sound it, but his so heavy, and the loss so discontented and afflicted him, 
Chap. ibid.  That many year after he had no settling place. and (losing his Eyes soon after his Ecclesiastical preferments) was quite deprived of attempting to make the Elixir again. Whereupon he lived obscurely, and grew very poor; and not able to give Charnock entertainment, but his own Purse paid for it, both times he was with him.   
Pag. 298. lin 25. Charnock is his name, of Tenet that Isle. 
TEnet or Tainet is an Isle that lies in the East part of Kent, and the Birth-place of Charnock; however though he might be born there, yet he dwelled about 
Chap. 5.  Salisbury, when he first met with his Master Bird. He calls himself the Unlettered Scholar, and by several Fragments and Notes that I have seen of his own Writing, it does not appear, that he understood much Latin, or knew how to write true English; yet though he wanted the Shell he obtained the Kernel, and had the good fortune to meet with that in plain English, which many (who have the assistance of other Languages) go without; Thus we see by him, that God hath not excluded all who are Masters of no other than their own Language; from the happiness of understanding many Abstruse and subtle Secrets; I could instance several in this Science: and this very Consideration invited that noble Fraternity of the R. C. to publish their Fame and Confession in Five several Languages, to the end the unlearned might not be deprived and defrauded of the knowledge thereof. Nor was the Process (which all Students may take notice of) tedious or long in delivering to Charnock. For thus he saith,  
Within three or four words 
His Master Bird.  he revealed to me  
Of Mineral Prudence the great Mystery.  
He lived in the Rank of an Ordinary man, else I presume his Quality might have privileged him from being Pressed for a Common Soldier. And from a Memorandum of his own hand, it may be gathered, that he practised Chirurgery; for thereby it appears He bargained to have Five Marks for healing the Leg of one Richard Deane, for the payment of which one john Boden and William Lawly became Sureties.   
Pag. 300. li. 23. — Remembering my Master tho. Pag. 301. li. 5. — My Master shall know all this. li 8. Then would I write to my Master— Pag. 302. li. 1. Then I remembered my good Master again. 
IT is S. I. the Priest of Salisbury whom Charnock means in these several places, and whose Christian Name was james: for in another private Memorandum, written by Charnock, I find thus much;  
Memorand' that Sir Robart which did confer with my Tutor Sir james, in king Edward's days, dwelleth now in the Savoye in London, and hath it a working there, as Harry Hamond told me at Saint james Fair.  
Anno Domi: 1566.   
Page 301. li. ult. Forsooth it was Ripley the Cannon his Boy. 
SOme will have this to bear a double Construction (either that Ripley was Boy or Servant to a Cannon, as being bred up under a Cannon while a Boy; or that it was one who was Ripleys' Servant, and brought up with him when young; to whom Ripley (finding him faithful) might commit the Secret) and so leave it uncertain whether Ripley or his Scholar was Master to the aforesaid William Bird. But I rather conceive the latter most probable; for, Ripley 
Bale Cent 8. fo. 623. Pitts. pag. 678.  died about the year 1590. and the time that this Bird communicated this Secret to Charnock, was at least 64. years after. So that questionless this Bird was too young to be acquainted With so weighty a Mystery at the time of Ripley's death. However William Bird had a Master, though Sir james the Priest of Salisbury had none; but received it from God's hands by inspiration: for Charnock says he told him 
Cap. 6.   
— He did it not attain,  
Ofno manner of Man but of God, ve put it into his head  
As he for it was thinking, lying in his bed.   
Pag. 302. lin. 13. 
Yet the Gentleman did me more spite than the rest,  
As when he made me from my work to be Pressed.  
CHarnock was much hindered in the Course of his Practice by the Malice of this Gentleman, who it seems was some ill Neighbour, that bore him a Grudge, and executed it in as bad a time for the honest Philosopher as possible might be; [even then when he was near finishing his work, — 
Cap. 4.  Within a Month's reckoning.] causing him to be pressed for a Soldier upon the Design of relieving of Calis, (which was the 
Stow. An. 632.  beginning of jannary Anno 1558. and almost six Months after he had finished the Breviary of Philosophy,) whereupon in a Discontent he destroyed All.   
Pag. 303. li. 6. And if God spare me life I will mend this another day. 
THe Breviary of Natural Philosophy was begun to be written within two or three years after he was Master of the Secret, and though he seem to promise some other Work, yet I could never learn that he wrote any thing afterwards, save only His two Aenigmaes, (the which I have Marshalled after his Breviary) and the Fragments inserted, Pag. 424. What time he died, is uncertain, but after the year 1577. I meet with nothing under his own Hand, although several years before that, his Pen lay not still; for in divers spare places of his Books he inserted sundry Notes, to the which most commonly he affixed a Date; some whereof I have published in this Theatrum.   
Pag. 305. Bloomefield's Blossoms. 
THe Author himself also calls this Work the Camp of Philosophy, and the Practic thereof he styles by the Name of his last Will and Testament. It was written by William Bloomefield (some Copies have called him Sir William Bloomefield) a Bachelor of Physic, admitted by H. 8.  
I have seen a faite Manuscript of Norton's ordinal, wherein (at the top of the Leaf, that begins every Chapter and some other Eminent places,) is a Scroll, and in the first fold thereof is written [Miles] in the middle of it, the Number of the Chapter, and in the third fold [Bloomefield] which Miles Bloomfield I take to be the Owner of the Book (and perhaps some Brother or Kinsman to our William Bloomefield:) Nevertheless by at Note in that Book (of an indifferent ancient hand) I afterwards found this Miles is called the author of Bloomefields Blossoms.   
Pag. 324. Sir Edward Kelie's Worke. 
I Cannot give my Reader an Accout of Sir Edward Kelley, but I must also mention that famous Artist, Doctor John Dee; (whose last Will and Testament followeth Sir Edw. Kelle's Work) He being sometime his Intimate Friend, and long Companion in Philosophical Studies, and chemical Experiments: Till at length the worthy Doctor (leaving him in Germany) returned for England, and so by Providence, escaped from being his further Companion; in tha● strait Confinement which Sir Edw. Kelley suffered, (by command of Radulph the 2. Emperor of Germany) at Pragne.  
Touching Sir Edward Kelley, he was borne at W●●●ster, the Scheme of whose Nativity (Graved from the Original Calculation of Doctor Dee, and under his H●●d) I here Exhibit.  
Anno isss. Aug. 1. Hora. 4. a Meridie Wigornioe Natus Dominus, Edovardus Keleus: Philosophus Poli Altitudo gr: 52: 10.  
Which may be grateful and acceptable unto such that can read the Language of the Heavens: Insomuch, that therein they shall find out more concerning him, than Story has left us. For, whereas he by some is called Philosophue Dubius, somewhat a better Opinion might be hence Collected, and that from the Position of Mercury Lord of the Ninth, (the House of Knowledge, Wisdom and Science;) and who is placed upon the Cusp thereof in Virgo, where he is exceeding Strong, and Fortunate, in Dignities; Essential and Accidental, [viz. in his own House, and Exaltation, Direct, and Swift of Course, free from Combustion, and in the Term, and Face of Venus; to whom he applies by a partile Sextile.] Venus also is Angular, and beholding the Cusp of the Ninth House, by a Sextile; All which (with Consideration that the Degree Ascending is in the Terms of Mercury,) do truly render him a Man of clear Understanding, quick Apprehension, an excellent Wit, and of great propensity to Philosophical Studies. And indeed, by all Reports he was very Ingenious, and a continual Searcher, in the abstruse and difficult Secrets of Philosophy and Chemistry.  
Yet for all this, he could not escape the hard Censures and Scandals of those that understood not what he did; which the Dragon's Tail in the Ascendant, was at all times ready to further and promote, and from whose Position the Nature of those abusive Aspersions may be (Generally) gathered: and partly from a story which Wever in his Funeral Monuments inserts, where, though he make him an Actor in the worst part of Conjuration, and backs his Relation with some Formal Circumstances; Yet that nothing was done in the Nature he Relates, good and sound Reasons (too tedious to be touched here) induce me to belleve.  
As touching Doctor Dee, he chiefly bend his Studies to the Mathematics; in all parts of which he was an absolute and perfect Master. Witness his Mathematical Preface to Euclids Elements, wherein are enumerated many Arts of him wholly invented (by Nanc, Definition, Propriety, and Use) more than either the Grecian or Roman Mathematicians have left to our knowledge: with divers and many Annotations, and In●entions, Mathematical, added in sundry places of the said Bo●ke: Together with several Pieces of Navigation, Perspective, and other rare Mathematical works of his in Manuscript.  
His Epistle prefixed to jobn Fields Ephemerideses 1557 De usu Globi Coelcstis to Ed. 6. De Nubium solis lunae ac reliquorum Planeta●um, etc. Distanti●s, etc. to Ed. 6. Astronomical and logistical Canons to Caculate the Ephemerideses by; De stella admira●da in Cassiopeaes▪ Asterismo. An Advise and Discourse about the Reformation of the Vulgar Year, speak him a learned Astronomer.  
And lastly, that he was a good Astrologian, and a studious Philosopher, his 300. Astrological Aphorisms, His 120. Aphorisms De praestantioribus quibusdam n●turae virtutibus. Monas Hierogliphicae. Speculum unitatis, (being an Apology for our famous Friar Bacon) His Cabalae Hebraicae compendiosa Tabula, with many others, afford no small Evidence to the World.  
All which and many mo●e (in several other kinds of learning) as History, Heraldry, etc. written by him before the year 1583. Some time He bestowed in vulgar Chemistry, and was therein Master of divers Secrets, amongst others he 
28. Dec. 1579.  revealed to one Roger Cock, the Great Secret of the Elixir (as he called it) of the Salt of Metals, the Projection whereof was One upon a Hundred.  
His great Ability in Astrology, and the more secret parts of Learning (to which he had a strong propensity and unwearyed Fancy,) drew from the Envious and Vulgar, many rash, lewd, and lying Seandalls, upon his most honest and justificable Philosophical Studies; and many times forced him out of the bitterness of his Soul (which was even Crucified with the malice of Impudent Tongues) most seriously and servently to Apologise. Nor could he enjoy Tranquillity in his Studies, but was oftentimes disquieted and vexed with the sour dispositions of such as most Injuriously Scandalised both him and them, Insomuch that the 
An. 1583.  ●eare he went beyond Sea his Library was seized on, wherein was 4000 Books, and 700. of them Manuscripts (aCaveat for all Ingenious and eminent Philosophers to be more wise then to keep any dear or Excellent Books in their own Houses.) And 'tis most probable that at this time his before mentioned Speculun unitaris, might fall into those hands, that would never since suffer it to see the Light, which might occasion the Learned Selden to say, this 
Seld. Pref. to H●●t. Concor.  Apology was long since promised by him; but intimating it was never Writ. An. 1592. 
Nou. 9  Master Secretary Walsingham, and Sir Tho: George were sent to his then dwelling house at Mortclack by virtue of a Commission, to understand the Matter and Causes for which his Studies were Scandalised. And for some other thing in the like Nature, was he necessitated to send his 
Jan. 6. 1595.  Apologetical letter to the Archbishop of Canterbury.  
These kind of Persecutions were still Multiplied upon him, and he sometimes Personally aggrieved by them: for about the year 1594. he was under a kind of Restraint, which occasioned him to 
28. Oct. 1594.  write to the Lady Scydmore to move the Queen that either he might declare his Case to the Body of the Council, or else under the Broade-seale have liberty to go freely where he pleased.  
And thus much concerning these two famous men in several; now shall I give the Reader an Account of their joint Actions abroad, as also what relates to Doctor Dee after his return into England: which I shall do from an unquestionable Authority, even Doctor Dee's Diary, all written with his own hand; where I shall take the larger Field to walk in, because I move upon so certain ground: some of which passages may please (if not concern) the Reader. For I think it not fit to suffer such Eminent lights longer to lie in Obscurity, without bringing them forth to the view of the World.  
'Tis generally reported that Doctor Dee, and Sir Edward Kelly were so stangely fortunate, as to find a very large quantity of the Elixir in some part of the Ruins of Glastenbury-Abbey, which was so incredibly Rich in virtue (being one upon 272330.) that they lost much in making Projection, by way of Trial; before they found out the true height of the Medicine.  
And no sooner were they Masters of this Treasure, than they resolved to Travel into Foreign Parts, where falling into acquaintance with one Albertue Laskey a Polonian Prince (which came into England the beginning of May, An. 1583.) on the 21. of Sept. following, They, their Wives, Children, and Families, went beyond Sea with the said Prince.  
And whether they found it at Glastenbury (as is aforesaid) or howsoever else they came by it, 'tis certain they had it: for at Trebona in Bohemia (whither they were come to 
Sept. 4. 1586  dwell) Sir Edward Kelley made 
Dec. 9 1586  Projection with one small Grain thereof (in proportion no bigger than the least grain of Sand) upon one Ounce and a Quatter of Common Mercury, and it produced almost an Ounce of most pure Gold. This was done to gratify Master Edward Garland and his Brother Franc●s, and in their presence; which Edward was lately come to Trebona, being sent thither to Doctor Dee, from the Emperor of Muscovia, according to some Articles before brought, by one Thomas Symkinson. I also find this Note of Doctor Dees, Jan. 5. 1586. Donum Dei 2. ounces. E. K Moreover, for nearer and later Testimony, I have received it from a credible Person, that one Broomfield and Alexander Roberts, told him they had often seen Sir Ed: Kelly make Projection, and in particular upon a piece of Metal cut out of a Warming-pan, and without Sir Edward's touching or handling it, or melting the Metal (only warming it in the Fire) the Elixir being put thereon, it was Transmuted into pure Silver: The Warming-pan and this piece of it, was sent to Queen Elizabeth by her Ambassador who then lay at Prague, that by fitting the Piece into the place whence it was cut out, it might exactly appear to be once part of that Warming-pan. The aforesaid Person hath likewise seen in the hands of one Master Frye and Scroop, Rings of Sir Edward Kellyes Gold, the fashion of which was only Gold wire, twisted thrice about the Finger: and of these fashioned Rings, he gave away, to the value of 4000l. at the Marriage of one of his Servant Maids. This was highly Generous, but to say truth he was openly Profuse, beyond the modest Limits of a Sober Philosopher.  
During their abode at Trebona, they tried many chemical Experiments to see whether they could make that jewel they possessed, (the particular account of their operations I need not here relate) yet I cannot hear that ever they accomplished any thing; only I find the 27. of April noted by Doctor Dee with several expressions of joy and Gladness, as — Haec est dies quam fecit Dominus. Again — Miserecordia Dei magna, and lastly, — Omne quod vivit laudet Dominum. And to testify what they meant, he writes upon the 30. day following, Master Edward Kelley did open the Great secret to me. God be sharked.  
Whiles they lived at Trebona, Sir Edward Kelley went dives times to Prague, and the 15. of jan. 1587. he went into Poland, but returned the 9 of Febr. after, And 'tis probable these journcies were made in quest after some famous Chemist's Things were not carried here so privately, but Queen Elizabeth had notice given her of their Actions, whereupon she used several means by Letters and Messages to invite them back into England, where it was believed she had so far prevailed that Master Simkinson and Master Francis Garland's Brother Robert, coming from England to 
8. Dec. 1587.  Trebona supposed they had been ready to come over to England upon the Queen's Letters formerly sent them. And though Sir Edward Kelley stayed behind, yet Doctor d
1 May 1589. ye left Trebona and and came for England. But whether occasioned by some unkindness received from Sir Edward Kelley or falling out of their Wives, or the Solicitation of Queen Elizabeth (or all these concurring) I am not yet certain, not unlike but each of them might contribute to their Separation.  
For that there was some Great and Wonderful unkindness passed from Sir Edward Kelley, appears, by his sending for Doctor Dee, the beginning of jan. 1588. under show of Reconciliation, and discovering more than an Ordinary Intimacy and Compliancy about that time, which fair shows the good Doctor notes with this prayer. God lead his heart to all Charity and Brotherly love: As also by Letters sent from Doctor Dee to Sir Edward Kelley and his Wife the end of March following, requiring at their hands Mutual Charity, which 
May 9  after upon Mistress Kelleys receiving the Sacrament she gave her hand to Doctor Dee and his Wife in Token of Charity. But it seems these things were not cordial but only outward; for 9 Sept. following, (the Lord Chancellor coming to Trebona) the Rancour & Dissimulation was more evident to him, and it seems grew up to a greater height than he could bear. And thereupon he thought wisely to avoid the further Danger by leaving Germany which occasioned him to 
4. Jan. 1589.  deliver to Sir Edward Kelley the Powder, the Books, the Glass, with some other things, and thereupon received his Discharge in writing under his Hand and Seal.  
While these Discontents continued, several Letters passed between Queen Elizabeth and Doctor Dee, whereby perhaps he might promise to return; At length it so fell out, that he 
1. Mar. 1589  left Trebona and took his journey for England.  
The ninth of April he came to bream and had not stayed there three days, but the Landtgrave of Hesse sent Letters of Civil Compliments to him, and within three days after, Doctor Dee presented him with his Twelve Hungarian Horses, that he bought at Prague for his Journey. 
27 June 1589.  Here that famous Hermetique Philosopher, [Doctor Henric Kunrath of Hamburgh] came to visit him: The 16. of Nou. he went thence to Stade, where he met with Mr. Edward Dyer going Ambassador for Denmark, who the year before had been at Trebona, and carried back Letters from the Doctor to Queen Elizabeth; He was a great Corespondent of Doctor Dees, and as earnest a Searcher after the Stone.  
The 23. of Novemb. following, he arrived at Graves end having been out of England 6. years 2. Months and 2. Days, and the 9th of Decemb. presented himself to the Queen at Richmond, where he was favoured with a kind Reception.  
Being settled again at Mortclack, the Queen used to call at his House to visit him, and showed herself very Courteous to him, upon all Occasions Against Christmas 1590. she sent him Two hundred Angels where with to keep his Christmas, and a hundred Makes against Christmas 1592. she likewise sent him word by Mr. Thomas Candish, to do what he would in Alchemy and Philosophy, and none should control or molest him: and not unlike by the Queen's example, divers Personages of Honour at Court, frequented his Company, and sent him many Jousts, from time to time. Amongst others Sir Thomas Jones most nobly offered him his Castle of Emlin in Wales, to dwell in, free with all Accomadations.  
His Favour was fair at Court, the Queen herself bade him find out something for her to bestow; yet all the preferment he gained was the 
8. Dec. 1594.  Grant of the Chancellorship of St. Paul's, and the 27 of May 1595. his Patent past the great Seal, for the Wardenship of Manchester, whither He, his Wife, Children, and Family came the 14. of Feb. 1596. and the 20. day following was Installed, and in this Wardenship (wherein he had the unhappiness to be often vexed with the Turbulent Fellows of that College) died, deserving the Commendations of all Learned and Ingenious Schollert, and to be remembered for his remarkable Abilities▪  
After Doctor Dee came into England (as is before remembered) Correspondency was still maintained between him and Sir Edward Kelley, in Letters sent by Mr. Francis Garland and others: (and some expectance of Sir Edward's coming over: 
23. Dec. 1589.  Mr. Thomas Kelley (his Broher) putting the Doctor in hopes thereof likewise) but at length Sir Edward was clapped up close Prisoner by the Emperor (for he had so unwarily and openly managed the Secret, that it had given the Emperor occasion to carry a strict Eye over all his Actions, out of a desire to be sharer, with him in his good fortune) yet it seems the Emperor set him at 
4 Oct. 1593.  Liberty, and Doctor Dee had notice of it the 5. of Decemb after. And though he began to grow into the Emperor's favour, in hopes to be entertained into his Service (for so he certified Doctor Dee by Letters in August 1595.) Nevertheless he was clapped up again into Prison, and attempting to make his Escape out of a high Window, by the teering of his Sheets, which were tied together to let him down, he (being a weighty Man) fell and broke his Leg, and thereof died: (The Ascendent then coming by Direction to the place of the 
See the Scheme of the Nativity.  Moon with Latitude, she being Lady of the 8th. house in the Radix and posited in Aquarius.) And this is one report of his Death; others there are, but Doctor Dee mentions none at all of the manner thereof; only this, 
Anno 1595.  Novemb. 25. News that Sir E. K. was stain.   
Pag. 365. A Dialogue betwixt the Father and the Son. 
THis Dialogue is there placed among the Anonymi, in regard I then knew not the Author, but afterwards I met with the entire 
Placed in pag. 338.  Work, and found it to be that of Ripley's, which is called the Mystery of Alchemists, and that this Fragment was but drawn out of it, only dressed up with another Title; which if the Reader compare he shall readily find.  
For the want of Snese in some parts thereof, as also in other Elder Pieces; I hope the Dimness of the Taper will be excused where there was no clearer light to be found. For though (like the Sun) they may seem to have some Spots, yet the candid Peruser must confess they are not without their peculiar Glories. The truth is, some Passages through them were so obscure and dark, and the Paths I followed so rugged and uneven, that I could neither stay in them without manifest disparagement, or go out of them without some Danger: and from my discoveries fraught thence, I am well assured I might have more contented the Reader, could I have satisfied my Self better. However, I durst not adventure to Rectify what I found amiss; but thought it better to leave it to the judgement of each that takes the pains to study them, then obtrude my own sense, lest what I judge an Emendation, others may censure as a Gross fault: and withal ever remembering the strict Charge the generality of Philosophers have continually given to succession, not to meddle or alter any of their Works; I, (even in what I fear are manifest Imperfections) dare not but most inviolably observe them, and amongst them all this Credible and Trusty Philosopher is not unworthy of our taking notice of, who thus requires the same. 
Hunt, green. Lion.   
Therefore in Charite and for the Lords sake,  
Let no man from my writing take  
One word, or add thereto,  
For certainly if that he do,  
He shall show malice from which I am free,  
Meaning Truth and not subtly.   
Pag. 368. lin, 5. And also with great diligence. 
THis Piece is the Work of Sir John Gower, and Collected out of his Book 
Lib. 4. fo. 76.  De Confession Amantis. He is placed in the Register of our Hermetique Philosophers: and one that adopted into the Inheritance of this Mystery, our famous English Poet, Geoffry Chaucer. In this little Fragment it appears he fully understood the Secret, for he gives your a faithful account of the Properties of the Mineral, Vegetable, and Animal Stones, and affirms the Art to be true.  
This Craft is wrought by weigh of kind,  
So that there is no fallace in.  
And again,  
The science of himself is true,  
Upon the form as it is founded.  
He was an eminent Poes', and hath 
Lib. 5.  written the story of the Golden Fleece, like an Hermetique Philosopher: which Philosophical vein is to be traced through several other parts of his Works. The first acquaintance between Him and Chaucer began at the Inner Temple, where Sir John Gower studied the Laws, and whither Chaucer came to follow the like course of studies upon his return out of France. He was (saith Pitts) a 
pag. 573.  noble and learned Man, Galfrido fere per omnia fimilem, quique eundem prorsu● habuit omnium studiorum suorum propofitum finem, resembling Geoffry almost in every thing, and who had surely the same proposed end of all their Studies; they soon perceived the similitude of their manners, quickly joined in Friendship and Labours; they had daily meetings and familiarity, and all their endeavour was to refine and polish their Mother Tongue, that there might appear the express footsteps o● the Roman Eloquence in our English Speech.  
This appears by Chaucer's sending to Gower his Troilus and Cressida after he had finished it, for his perusal and amendments. 
See the end of Troilus and Cres.   
O Moral Gower, this Book I direct  
To the, and to the Philosophical Strode  
To vouchsafe, ther need is, to correct,  
Of your Benignitees and Zeys good.  
And surely these two added so much of splendour and ornament to our English Ideome, as never any the like before them: for they set foot to foot, and lovingly contended, whether should bring most honour to his Country both endeavouring to overcome, and to be overcome each of other, they being not only the Remembrancers but Imitators of him, 
Quod lingua Catonis & Enni,  
Sermonem patrium ditaverit, & nova rerum  
Nomina protulerit. 
Suru. fo. 450.    
Stow Margens it, that he was no Knight; yet we have it 
Cent. 7. 524.  from Bale that he was Vir Equestris Ordinis, of the Order of Knighthood, and Leland says that Abillustri stemmate originem duxit, that he had his Original from an Illustrious Pedigre.  
He 
Stow. Ann. p. 326.  built a great part of St. Mary Oueris Church in Southwa●ke; and when death had snatched out of his bosom his dear Companion Geoffry Chaucer, he then prepared a resting place for his own Body in the Chapel of Saint john in the said Church where he founded a Chantry. He was very old and blind when he died and lived but two years after Chaucer. He had a stately Monument erected, wherein was his whole Portraiture cut in Stone in the Wall on the North side of the said Chapel. The Hair of his Head Aburne long to his Shoulders, but curling up, and a small forked Beard; on his Head a Chaplet, like a Coronet of four Roses, a habit of Purple, (Mr. Speght says Greenish) Damask down to his feet, a Choler of Esses of Gold about his Neck, the Ornaments of Knighthood, under his head the likeness of three Books which (amog several others) he compiled, the first Speculum Meditantis, written in French, the second Vox Clamantis written in Latin, the third Confessio Amantis, penned in English, which last was printed the 12. of March An. 1554. His Arms were these, Argent, a Chevoran Azure, three Leopards heads thereon Or, their Tongues Gules, two Angels Supporters, and on the Crest a Yalhot.  
His Epitaph  
Armigeri Scutum nihil a modo fertsibi tutum,  
Reddidit immolutum morti generale tributum,  
Spiritus Exutum se gaudeat esse solutum,  
Et Vbivirtutum Regnum sine labe statutum.  
— Deus nobis haec Otia fecit.    

A TABLE OF The several Treatises, with their Author's Names, contained in this WORK.  
ordinal of Alchemy. Thomas Norton. pag. 1. Compound of Alchemy. George Ripley. p. 107. Pater Sapientiae. Anonymus. pag. 194. Hermes' Bird. Anonymus. pag. 211. Chanon's Yeoman's Tale. Geoffry Chaucer. pag. 227. Dastin's Dream. john Dastin. pag. 257. Pierce (the Black Monk) upon the Elixir. pag. 269. Richard Carpenter's Worke. pag. 275. Hunting of the Green Lyon. Abraham Andrew's. p. 278 Breviary of Natural Philosophy. Tho. Charnock. p. 291 Aenigmaes. Thomas Charnock. pag. 303. Bloomefields Blossoms. William Bloomefield. pa. 305. Sir Edward Kelley's Worke. pag. 324. Sir Edward Kelley to G. S. Gent. pag. 332. Doctor John Dee's Testament. pag. 334. Thomas Robinson of the Philosopher's Stone. pag. 335. Experience and Philosophy. Anonymus. pag. 336. The Magistery. W. B. pag. 342. Anonymi, or several Works of unknown Authors. pag. 334. & 404. John Gower upon the Philosopher's Stone. pag. 368. George Ripleys' Vision. pag. 374. Verses belonging to Ripley's Scroll. pag. 375. Mystery of Alchemists. pag. 380. Preface to the Medulla. Geo. Ripley. pag. 389. A short Worke. George Ripley. pag. 393. Secreta Secretorum. john Lydgate. pag. 397. Hermit's Tale. Anonymus. pag. 415. Description of the Stone. Anonymus. pag. 420. The Standing of the Glass. etc. Anonymus. pag. 421. Aenigma Philosophicum. W. Redman. pag. 423. Fragments. pag. 424.   

A Table explaining the Obscure, Obselete, and mis-spelled words used throughout this WORK.  

A 

A Bowen above.  
abraid, arose, recovered, upstatt.  
Agone, gone, fled.  
Alconom●e, Alchemy, Chemistrie.  
Algates, Notwithstanding, ever, forsooth, even now, altogether.  
Alleviate, Elevate, lift up.  
Alle, all.  
Als, also, as well.  
Ana, of each, a like quantity.  
Another, another.  
Annuellere, secular.  
Appall, decay.  
Appearage, appearing.  
Appetible, desirable.  
Askance, as though, as if, aside.  
Askies, ashes.  
Author's, Authors.    
B 

Baines, Baths.  
Bale, sorrow.  
Balne, Balnea Maria.  
Behite, or Behoote, promise.  
Believe, anon.  
Ben, vyn, be.  
Beyet, begotten.  
Blent, blind, turned back.  
Believe, quickly, gladly.  
Blow, blue.  
Blynne; cease.  
Boot, help.  
B●wne, ready▪  
Braced, break.  
Brede, breadth.  
Breve, briefly, brief, short.  
Brenuing, burning.  
Brother, brother.  
Brwzt, brought.  
Burbelcy, bubbling.  
Burgeon, bud.  
before, before.  
Byth', by.  
Bythe, be.    
C 

Certes, undoubtedly.  
Cheese, choose.  
Cheepys, sheep.  
Cheve, thrive.  
Chorle, slave, clown.  
Chrystis Christ his.  
Chyte, chiteth.  
Clatter, brabble.  
Clapp, prate.  
Clotpoll ●ca●e, Bardana, or great Burdock leaf.  
Clypses, eclipses.  
Coart, enforce.  
Convenable, Convenient.  
Coude, could  
Couthe perfectly know.  
Cowlys, Monks hoods.  
Crop, top  
Crosslets, Crucibles.    
D 

Debonair, Humane, civil, meek, humble, gentle.  
Delen, deal.  
deemed, deemeth, Judged.  
Devigrate, make black.  
Depured, cleansed.  
dark, dark.  
Discever, spend.  
Dight, made ready, handled, used.  
Dole, grieve, sorrow.  
Done, doth.  
Donc●e, douce, sweet.  
Draff. filth.    
E 

Emprisse, enterprise, fashion, order.  
Engluting, stopping.  
Engine, wit, device.  
Ere, until.  
Erve, Herb.  
Erst, earnest.  
Essell, Vinegar.  
Every each, every one.  
Eyre, wrath.    
F 

Fader, Father.  
Fag and feign, gloze and flatter.  
Falls false.  
Fallacy, Deceit.  
Fanels, fanes.  
Fastiely, firmly.  
Fault, want, lack.  
Faith, truth.  
Fain, glad.  
Febis, Phoebus.  
Fecis, dregs.  
Federis, feathers.  
Fet, fetched.  
Fende, Devil.  
Ferle, strange.  
Feynein, feigneth.  
phlegm, phlegm.  
Foemen, Enemies.  
Foltish, fullich, sully.  
Falys, fools.  
Foison, plenty.  
Frape, Company, a rabble.  
Fright, fruit.  
Frist, first.  
Frore, frozen.  
Fructuous, fruitful.  
Fychyes, Fishes.    
G 

Gafe, gave.  
Gayer, Gaudier, Braver.  
Geason, strange, rare.  
Goude, good.  
Gownds, gowns.  
Gl●ire, whi●e.  
Goodle●ch, kind, respective.  
Grwyth, groweth.  
Guerdon, reward.  
gift, manner.  
Gynns, snares.    
H 

Halse, Neck.  
Hollow, hoslow.  
Haunt, use.  
Hause, embrace.  
Haubergeon, a Coat of Male.  
Height, called.  
Hem, them.  
Hende, gentle.  
Henting, catching.  
Herdy deed, stout act  
Hernes, valleys, corners.  
Heart, Hart.  
Hesties, wills, promises, commandments.  
Heyle, health.  
H●yne, labourer, drudge.  
Hang, hang together.  
Hole, whole.  
Hos, who so.  
Her, their.  
hit, it.    
I. 

jape, Jest, yet by abuse drawn into a more wanton sense.  
I cleped, called.  
Ich, I.  
I deal, meddle.  
jette, device.  
Ilke, same.  
I lyche, alike.  
Ingine, wit, devise.  
I now, enough.  
I not, I know not.  
Entreat, handle.  
Interdite, prohibited.  
Iren, Iron.  
I take, taken.  
I wis, verily.  
jyfe, if.    
K. 

Keel, cool.  
Keep, care.  
Ken, know.  
Kid, made known.  
Kidles, Kindles, i. e. faetus, young ones.  
Kythe, made known, show acquaint.    
L. 

Latt, let, hinder.  
Land, praise.  
Laver, rather.  
Laurer, laurel.  
Lay. law, song.  
Cease your Lay, hold your Tongue.  
Laysir, leisure.  
Leer, learn.  
Leasings, lies.  
Leese, lose.  
Leah, Chirurgeon.  
Lefe, left.  
Leife, dear.  
Leman, Concubine.  
Le●te, gentle.  
Lettrure, a Book of learning.  
Lewd, ignorant.  
Lewis, leaves.  
Lexer, Elixir.  
Liken, affect.  
Light, little.  
Lix, soft, pliable.  
Longyth, belongeth.  
Lossells, Crafty fellows.  
Losen, lesyth, loseth.  
Lore, lost.  
Lore, Doctrine, learning, knowledge.  
Lo●f, love,  
Lout, kneel, honour.  
Lyche, like.  
Lygg, lie.  
listen, liketh, pleaseth.  
Lyvelode, livelihood.    
M. 

Maden, made.  
Malison, curse.  
Maugre, despite.  
Maver, a broad drinkng-bowle.  
Mede, meet, reward, help.  
Meddled, mingle.  
Meger, lean.  
meal, meddle.  
Menge, mingle.  
Merds, Turds.  
Mere, merry.  
Meveth, moveth.  
Micle, much.  
more, more.  
Mother, Mother.  
Mostock, Earth, Dung.  
Moat, must go.  
Might, mowt●, might.    
N 

Nas, was not.  
Nathlesse, nevertheless.  
Ne, not.  
Near, were not.  
Nemene, name,  
Neshe, Tender.  
Wild Nepe, Catmine.  
Nis, is not.  
Nones, condition, purpose.  
Noald, nolde, could not.  
Nowbelson, Rose noble.  
Nowther, neither.  
Nye, is not  
Nythe, near.    
O 

Oder, edther, other.  
Oft sytkes, oughtest.  
O●y●●yn●, Onyx.  
Or ate, decked.  
Ou●wyn, depart, separate.  
Owthtyo, oughtest.    
P 

Panter, pitfall.  
Pard, truly.  
Perfect, perfect.  
Paukners, purses.  
Plesaunce, delight.  
Plyte, condition.  
Plight, turned, catched.  
Pomel●gryse, daple-grey.  
Porpheries, Marble mingled with red.  
Poyetes, Poets.  
Press, subjection.  
proof, preve, proof.  
Preked, ridden fast.  
Prebitie, secret.  
Prolle, to prole after a thing.  
Prowe, profit, honour.  
Pyght, cast, settled, propped.    
Q 

Queinte, strange.  
Quell, dash, destroy.  
Quite, requite.    
R 

Rach, a little cur Dog.  
Rad, read.  
Ragounce, a kind of precious stone.  
Rath, quickly.  
Recorden, recordeth.  
Recure, recover.  
Rebe, meaning.  
Reed, help, advice, speech, art.  
By rue, in order.  
Ribaudry, bawdry.  
Rightful, Just.  
Rowe, ugly, blodily.  
Rowne, whisper.  
Rufe, red  
Rumbled, made a noise.  
Ruth, lamentation.  
Rife, frequent.  
Ryve, rend.    
S 

Salew, honour.  
Samples, sorts.  
Sans peer, without Fellow.  
Sauter, Psalter.  
Scolys, schools.  
Schalt. shalt.  
Sche, she.  
Schould, should.  
Schrevy, shreve.  
Scuche, such.  
Seech, seeken, seek.  
Secree, secret.  
Seld, seldom.  
Sembleabyl, like.  
Sewend, follows.  
Shene, schine, shining.  
Shent, harmed, infected.  
Shrews, Infortune's.  
Shrap, scrape.  
Sith, by and by.  
Slotlyche, slovenly.  
Slyped, burnished.  
Somedele, somewhat, something.  
Soot, sweet.  
Soothfastly, insooth, truly, truth.  
Seurs, spring.  
Spray, sprig, bough.  
Spurred, inquire.  
Squanes, stales.  
Stabull, stable.  
Stante, stand.  
Steven, Stefen sound, also time.  
stillatory, Alembick.  
Stound, time, moment, dump:  
Strande, a bank.  
Sty●t, cease, slack.  
Substray, subtract.  
Succended, inflamed.  
Suffren, suffer.  
Sister, sister.  
Swezte, sweet.  
Swm, some.  
Swych, such.  
Swynke, labour.  
swith, swiftly.  
Syker enough, sure enough.  
Sykerley, assuredly, steady.  
Syken, certain.    
T 

Tallages, payments, customs, taxes.  
Taunte, a reproachful Check.  
Temps, times.  
Tent, heed.  
Teyne, an Ingot of Metal.  
Test, a device to try Gold with.  
Tho, although some.  
Threpe, affirm.  
Titled, entitled.  
Toder, the other.  
Tofore, heretofore.  
Togedur, together.  
Trenete, Trinity.  
Tristy, sad.  
Trome, trust.  
Trowies, suppose.  
Trusten, confidence.  
Twain, two.  
A Twin, in two separated, parted.  
Twenes, Tunes.  
Twifolde, double.  
Tyte, handsome.    
V 

Vade, fade.  
Vere, spring.  
Vnbount, delivered.  
Vncoud, uncouth, strange.  
Vnderfongeth, taketh in hand.  
Vnnethe, scarce.  
Vnwist, unwitting, unknown.  
Vybelyche, earnestly heartily.    
W 

Walken, walk.  
Work, work.  
Wastle bread, libellus fine Cimnell.  
Wax, W●x increase.  
Weerish, waterish.  
Ween, thought, doubt.  
Weening, thinking.  
Wellid, riseth, springeth.  
Wend, go.  
Wit, understanding.  
Werne, were.  
Whilom, ere while, sometimes.  
Wile, deceit.  
Witted, known.  
wol, will.  
Wome, womb.  
Won, dwell, plenty.  
Wood, mad.  
Woorche, woorchen, work.  
Woling, thinking, judging.  
Woss, was.  
Woulden, would.  
Wreach, wreak, revenge, wrath.  
Wrenches, traps.  
Wrighten, written.  
Wych, which.    
Y 

Ybore, borne.  
Ydo, stayed.  
Yef, Yeave, give, give.  
Yefet, fetched.  
Yern, Iron.  
Yllumine, enlighten.  
Enough, sufficient.  
Ynde, Indie.  
Yode, go, went.  
Ire, erewhile.  
Ythe, thrive.  
Yvel, paid.     
FINIS,   

It will concern the Studious Reader to Correct the faults escaped in this Work, The most material whereof follow.  
PAg. 2. l. 19 r. nolunt Pag. 21. l. 4. r. like a l. 5. r. did l. 25. r was a pag. 22. l. 19 r. scan pag. 30. l. 22. r. part pag. 32. l. 7 r. the Motion pag. 37 l. 12. Tr●y r. try pag. 45. l. 17. r. his pag. 46. l. 17. deal [I] l. 33. r. ultimum pag. 56. l. 7. r. made pag. 63. l. 19 r. know pag. 66. l. 14. r. is pag. 74. l. 4. r unctuous pag. 77. l. 13. Whcu r. Till p. 103. l. 1. deal [call] p. 140. l. 16. r. moving p. 146. l. 3. r. certainly l. 13. r. with p. 150 l. 1. r. principle l. 6. r. Noah. p. 151. l. 14. r. and our red p. 168. l. 1. 8. & 17. r. Imbibitions p. 170. l. 16. r. leaves p. 200. l. 15. r. Philosophy p. 201. l. 2. r. Coin p. 213. l. 10. r. judicum p. 215. l. 14. r. amcrous p. 220. l. 8. 30. r. Ragounce. pag. 223. l. 29. r. Tawte ythe pag. 224. l. 12. r. Three p. 226. l. 1. r. recomaund p. 227. l. 16. r. unneath might p. 228. l. 12. r. Were l. 24. r. friend p. 229. l. 2. r. couth p. 230. l. 10. r. vil p 234. l. 18. r. papere l. 28. r. crude pag. 235. l. 1. r. Asccntion l. 2. r. fix p. 240 l. 17. r. rave p. 240. after l. 31. r. Though i● as great were as Ninive p. 241. l. 7. r. common l. 9 r. feinde l. 10. r. beguiled p. 242. l. 16. r. lean l. 18. r. leaneth p. 243. l. 2. r. fallen l. 24. r. couth p. 245. l. 5. r. three l. 15. r. Christ p. 267. l. 14. r. After l. 15. r. To p. 308. l. 3. r. wards p. 309 l. 1. r. There p. 312. l. 34. r. an p. 317. l. 16. r. others p. 343. l. 17. r. exigu●● p. 360. l. 33. r. If men p. 367. l. 16. r. Eier p. 383. l. 24. r. life p. 416. l. 2. r. not l. 3. r. Palace l. 5. r. went p. 418. 26. r. solutive p. 423. l. 20. r. Redman p. 432. l. 25. r. mineralib●● p. 448. l. 29. r. grat●s p. 449. l. 17. r. knew p. 455. l. 5. r. omitting p. 458. l. 2. r in his p. 459. l. r 8. r. rythmicum p. 467. l. 39 r. defected. p. 465. l. 13 r. Vinculum. p. 478 l. 7. r. after Charnock l. 25. at r. a. p. 480. l. 44. ●●●itatis   

 

  

 
Brev. of Philos. cap. 5.  
Ordin p. 100▪  
Chap. 5.