Fasciculus Chemicus: OR Chemical Collections.  
EXPRESSING The Ingress, Progress, and Egress, of the Secret Hermetick Science, out of the choicest and most Famous AUTHORS.  
Collected and digested in such an order, that it may prove to the advantage, not only of the Beginners, but Proficients of this high Art, by none hitherto disposed in this Method.  
Whereunto is added, The Arcanum or Grand Secret of Hermetick Philosophy.  
Both made English By James Hasolle, Esquire, Qui est Mercuriophilus Anglicus.  
Our Magistry is begun and perfected, by only one thing; namely, Mercury. Venture. p. 26.  
London, Printed by J. Flesher for Richard Mynne, at the sign of St. Paul in Little Britain. 1650.   


These Hiero●l●phicks veil the Vigorous Beams Of an unbounded Soul The Sorowle & Scheme's The full Interpreter: But how's concealed. Who through Aenigmaes looks, is so Revealed.  T. Cross sculp: T: W: M: D:  woodcut frontispiece 
London Printed for Richard Mynne  
Astm regunt homines  
Quod est Superius est sicu● inferius  
Mercurio philus In●●icus   woodcut with astrological symbols and images   

TO ALL Ingeniously Elaborate STUDENTS, In the most Divine Mysteries OF Hermetick Learning.  
I Here present you with a Summary Collection of the choicest Flowers, growing in the Hermetick Gardens, sorted and bound up in one complete and lovely Posy. A way whereby Painful Inquisitors avoid the usual discouragements met with in a tedious wandering through each long Walk, or winding Maze; which are the ordinary and guilful Circumstances, wherewith envious Philosophers have enlarged their Labours, purposely to puzzle or weary the most resolved undertake. 'Tis true, the manner of delivery used by the Ancients upon this Subject, is very far removed from the common path of Discourse; yet I believe they were constrained (for the weight and majesty of the Secret) to invent those occult kind of expressions in Aenigmaes, Metaphors, Parabols, and Figures.  
Now amongst the Catalogue of Authors that have treated of this sacred Learning, I have chief observed four sorts.  
The first are such whose wel-mindedness and honesty, have caused them to lay down the whole Mystery faithfully and plainly; giving you a Clew, as well as showing you a Labyrinth; and they only are to be studied.  
The second are those whose Magisterial handling a part or branch thereof, did it rather to discover themselves Masters, then with intent to instruct others: These may be read, but they are too sublime for those, who stand in need of an Introduction.  
Others there are, who out of Ignorance or Mistake, have delivered blind and unbottomed Fictions, which have too much deluded and abused the credulous World: so that of this sort I may say (not blemishing the honour, which some of them have justly acquired in other parts of learning,) their Works are like Pigmaleons' Image, [bookful of exquisite proportion, feature, delicacy, and beauty, but not animated with the life and soul of Truth;] and whilst a man consults with such; he shall always doubt, whether what he reads be to the matter, or not: However the Judicious may smell their levity by the rankness of their impertinancies.  
But the last and worst sort of all, are those, who through Envy have scattered abroad their unfaithful recipies and false glosses; (taking for precedent the Devil that can sow tares, and transform himself into an Angel of light) with intent to choke and obfuscate the more evident light of the plain dealing Philosophers: And to discern these Impostures, requires a Judgement able to divide a Hair.  
From this variety of Writers it is, that many, otherwise steady Minds are tossed up and down, as from Racket to Racket; being forced to change their Thoughts, as oft as they change their Authors, and conceiving they have settled right upon a Point, (just like ticklish Weathercocks,) are necessitated to shift with the next puff, (although but of an empty windy conceit:) New discoveries begetting new opinions, which raise more untoward and turbulent Doubts, than their greatest strength of Judgement can conjure down. Thus (unhappy men!) thinking themselves ready to Anchor, a cross gust blows them off the shore; perhaps into a rougher sea of Debate and Perplexity then before, and with greater hazard and danger of splitting.  
I know that the truth of the proper Argent, its Preparation, and the Fire, (the three most important steps to this blessed Work) with the whole process, is by some Philosophers so sincerely laid down and unfolded, that to a knowing Artist it is a cause of much wonder, why he that reads (though but smatteringly acquainted with Nature) should not meet with clear satisfaction: But here's the reason, Many are called, but few are chosen: 'Tis a Haven towards which many skilful Pilots have bend their course, yet few have reached it. For as amongst the people of the Jews, there was but one that might enter into the Holy of Holies, (and that but once a year,) so there is seldom more in a Nation, whom God lets into this Sanctum Sanctorum of Philosophy; yet some there are. But though the number of those Elect are not many, and generally the fathom of most men's Fancies, that attempt the search of this vast and subtle Mystery, too narrow to comprehend it, and their strongest Reason too weak to pierce the depth it lies obscured in; being indeed so unsearchable and ambiguous, it rather exacts the sacred and courteous Illumination of a Cherub, than the weak assistance of a Pen to reveal it. Yet let no Man despair: For surely there is a spirit in man, and the inspiration of the Almighty giveth understanding; and though all things before us seem huddled up in a deformed Chaos, yet can he place them in comeliness and order. For many Philosophers closely shut up, or concealed divers things, which they left the ingenious Inquirer to sift into, or find out; presuming to whom God intended the discovery of the Wonder, he would afford Eyes that should pierce through the mist of Words, and give them a ray of light which should lead them through this darkness: To find out that Path which no Fowl knoweth, and which the Vulture's eye hath not seen: For, if seriously perused, you shall find their Books are much like Drawers, that lead to some choice and secret Box in a Cabinet, [one opening the way to the rest] which if heedfully revolved, the satisfaction you miss of in one Author, will be met with in another, and all perhaps may at length discover such pregnant and sublime Secrets; as shall manifest thee to be one of those chosen vessels, ordained to be informed of this Knowledge, which sometimes God hath hid from the wise and prudent, but revealed unto Babes.  
Whosoever therefore undertakes the search of this abstruse and secret Learning, must know it requires heedful and piercing Judgements, apt and clear Fancies, faithful and distinct Conceptions: For the Philosopher's writings are not only interwoven with most exquisite cunning and ingenious artifice, but the Golden Thread of the Matter is so warily disposed, covertly concealed, and so broken off and dispersed; (they being ever fearful to afford too early light or satisfaction to the Readers,) that unless the Father of Illuminations prompt, or lend an Angel's hand to guide, the best principled Student may be lost in tracing its several Meanders, and fall short of finding out its scattered ends. Be wary then in the application of words (for therein the Imagination is subject to many miscarriages, being apt to twist and bow each Sentence to the various frame of its present Conceptions, and the unwary discoveries it first makes:) Especially those words which appear to lie most naked; for where the Philosophers seem to speak plainest, there they have written nothing at all; or else in such ordinary expressions, have wrapped up some sense, highly mysterious: Generally fitting their discourse with Words, that like the Delphian Sword will cut both ways, or reach to a larger extension or latitude, than some Conceptions can stretch them too; intending and aiming at things beyond, (and sometimes below) what we suppose those bare expressions discover.  
In fine, they have set before us a task for Explanation, other than is used in our ordinary beaten tract of Discourse: which he that will well understand, must first be master of the language of Nature, having run through the discouragements of the tedious progress, and laborious difficulty of joining her Letters, and spelling her Syllables.  
'tis true, the dignity of this infallible Mystery lies open to many hard Censures, and profane Scandals, so well known, I need not mention them; but that thereby I shall endeavour to remove, and purge this pure and heroic Science (almost generally contemptible) from the dross, and corruption of an Imposture.  
Commonly we shall find them most traduce it as false and deceitful, who (having the repute of Scholars) pretend to have spent much time and industry in the search thereof; and because it is dressed in such variety of flourish and figurative Speeches, that their shallow understandings cannot easily pierce into it; (their wild unhappy Fancies like so many Tailors shops full of various shreds of Conceits, making up out of such changeable colours at best but a Fool's Coat:) They profess all the discoveries thereof to be mere Chimaeras, and itself a studied Fable. But the Egyptians might as well deny light in the Land of Goshen, because themselves lived in darkness, or we, if either of the Luminaries suffer defect to our view, conclude that the Eclipse is Universal.  
If these (otherwise well accomplished) Men, would but consider how many occult, specific, incomprehensible, and inexplicable qualities there lies dormant and obscured in Nature, of which no absolute or true account can be rendered by themselves: As the concatenation of Spirits, their working without the Body, the Weapon Salve, the Sympathetical Powder, the Virtues of the Loadstone, the wonderful and never to be enough admired Secrets of Magnetic Philosophy, and Natural Magic: As also what Art itself is able to perform, by the power of Mathematical conclusions, in Geometry, Numbers, both mysterious and vulgar, Perspective Optics, etc. What famous and accurate Works, industrious Artists have furnished these latter Ages with, and by Weights, Wheels, Springs or Strings, have imitated lively Motion, as Regiomantanus his Eagle, and Fly, Drebler's perpetual Motion, the Spring in a Watch, and such like Self-Movers, (Things that seem to carry with themselves (like living Creatures) the principles of their own Motions, and unallied to any outward Object, except only to set them going:) The Arts of Navigation, Printing, and making of Gunpowder (which for the honour of our Countryman Roger Bacon, I the rather mention, who lived above a hundred years before we heard of its original from the Germane Monk, and certainly knew its whole Composition; but that his pious Thoughts (finding it might prove so swift and devilish a destruction to Men, Cities, Castles, etc.) would not suffer him to reveal the way of making it, though he plainly discovered its Nature, force, and horrible execution; (as appears in the sixth Chapter of his learned Epistles De Secretis operibus Artis & Naturae.) In a word, what marvellous conclusions, Art (making use of Nature for an Instrument) can perform, without the help of so low and inferior assistants as Characters, Charms, or Spells, (and yet these have their several powers, if judiciously and warily disposed and handled;) insomuch, that no man that understands the safe and honest power of Art and Nature, can justly asperse their Legitimate Children, as though they were the offspring (or indeed had any relation) to Diabolical Arts. From which few particulars, I might infer many other wonders possible to be wrought, which yet to appearance or probability, are beyond the power of accomplishment: and where the various productions of Nature, Art, or both, have given the levity and infidelity of many men's Judgements, the lie; whose prejudicated thoughts would never believe a thing could be done, till they found (beyond evasion or denial) it was done. I say, if such men would but seriously consider these and the like miraculous effects, they might be of force sufficient to persuade the most doubtful amongst them, that Art with the help of Nature, may arrive at such perfection, to work Wonders, as far beyond these, as these would be beyond their apprehensions, had they never heard of them before; nay to believe, there is nothing incredible either in divine or humane things: and yet they never become so happy Favourites as to be made privy to the mysteries of this Cunning.  
Another Error these curious Brains run into, is, That they look beyond Nature, and often despise the Path for the Plainness thereof, supposing it too vulgar to conduct them to such rare and intricate Wonders; whereas they consider not, that Nature in all her productions, works plainly, easily, and without enforcement. Briefly, such aught to suspect as false, all things that appear not feasable, without it excel in subtlety, or be racked upon the Tenter: And this is the Rock, against which divers suffer shipwreck, apprehending they ought to place the materials of this glorious and magnificent building, in more remote and strange things, then really it is.  
Some again calumniate and scandalise this serious and divine work, as a fictitious thing, and they are such, whose easy confidence (forgetting the cautionary Items of the Philosophers) believe all true they once find Written: And when after tedious and chargeable Chemical operations, (the expressions of the Philosophers seeming to look that way) they find no reality in the Experiments answerable to their expectations; but all prove as defective in their production, as the birth of Ericthonius was imperfect; then in a discontented humour (perhaps having been cheated to boot) ruin (with their good opinion of the thing) all they have before undertaken. But it is no wonder if they be at much expense, that make use of many things: What need is there of so vain a use of many Glasses, so much blowing of the Coals, such consumption of Fire, and other impertinent and expensive preparations: When the Philosophers tell us, One Glass, one Furnace, one Fire, (and that an immaterial one, not to be found in the Furnace of the Chemists,) is sufficient to perfect the work; which whosoever attempts, and cannot first fancy the Compliment thereof to be gone through without charge, (at least very little or inconsiderable) let them leave off, and desist; lest the consumption of their wealth leave their hearts as cold, as the drudging in a false Fire hath made their faces pale.  
Others there are that clamour, and cry out against this guiltless Learning, whose covetous desires have made them rush upon the practice so far, that they are forced to retreat by weeping cross. It is the common Fate of the Covetous to meet with a Cheat, and the smooth stories of a Quack do oftentimes set so delightful and eager edge upon their griping desires, (which doubtless a Knavish genius may cunningly carry on) that the confiding Miser shall never distrust him, till he be set to rake among the Ashes for his wealthy return. And as unskilful men cannot use too much wariness, if they be to deal with any that pretends to teach the process of this Mystery; so they cannot take too much good advice to avoid their illusions. By way of Caution therefore, beware of those mercenary pretenders, that (boasting much of their abilities) offer to discover you any of those Secrets, upon condition you give them such or such a sum of money; for by this tinkling sound you shall judge them counterfeit metal. Never was this Holy Mystery communicated to so wicked a man, as ever would or durst make sale of it; or indeed do such men stand in need. They want not Money, or are necessitated to condition for a Trifle, that possess so great and unexhaustible a treasure; for length of days is in her right hand, and in her left hand, riches and honour. Therefore who hath this, hath all: it encircling within itself, all temporal felicity, health of body, and all good fortune.  
Next, trust not those that prostitute their skill; these are the Wasps that creep into the Hive of Hermes: such Vagrants doubtless are empty and unfraught, and have more use of what they may screw out of you, than you can make benefit of what may be gained from them. It is a Jewel of that price and estimation, that they who find themselves once blest with its possession, entertain it as Lot did his Angels; who would rather deliver up his only daughters, [his dear and nearest comforts] then expose such choice Guests into the hands of wicked men; not daring to make the Secret common, lest they become breakers of the Celestial Seals; much more to betray it into untrusty hands, for any gain or benefit.  
But besides these, the generality of the World are nursed up in a belief, there is no such thing: First, because they never heard of any that publicly professed it, or by visible operations manifested its truth in any age. Secondly, in regard they as seldom found any Man, that (by his Condition or Conversation) made evident show to the World, that he was possessor of such a wealthy Science: Many of the Professors commonly living miserably poor, who though they boast what vast Treasures they can command, yet scarce are seen to have a penny in their purse, or a whole Rag to their backs.  
To the first, I answer, That there are divers things which peculiarly grow within the bowels of the Earth, and seem as buried to us, because they neither bud forth or grow up; and withal, there being so few Adepted Priests in the World, it is no wonder, the Ceremonies of so divine a Miracle, should be both seldom and privately celebrated.  
To the second, That there is, that maketh himself rich, and hath nothing; and that maketh himself poor, having great riches. For on whomsoever God out of his especial grace, is pleased to bestow this Blessing, he first fits them for a most virtuous life, to make them the more capable and worthy of it; and being so qualified, they straightway lay aside ambitious thoughts, and take up a retiredness; they dwell within their Root, and never care for flourishing upon the Stage of the World: The consideration of this Magistery being theirs, does more fill their Minds, than all the Treasures of the Indies, were they entailed upon them, (it being not to be valued, because it is the summity and perfection of all Terrestrial Sciences;) nor indeed need such regard the airy and empty glory of Magnifying-Fame, that can command an absolute Content in all things. Nay, some lose their vain glory so far, as none shall scarce ever hear them mention it; counting nothing more advantageous, then to conceal what they enjoy. For, as it is a Secret, of the highest nature and concernment; so God will not suffer it to be revealed to any, but those that can tell how to conceal a Secret; and if we rightly weigh this, that the possession of the thing takes from the possessors, the root of all evil, [Covetousness;] how then can any corrupt or sinister thoughts grow up in them?  
It is also worthy consideration, how many eminent dangers, troubles, fears, and inconveniences, the very suspicion of having the Stone, hath entitled some Men to; and how many several ways their lives have been attempted, by powerful and wicked men; because they concealed the Mystery from them. But let the reward of those who would forcibly strip this Secret from any breast, be like that of the Sodomites, which would have Lot deliver them his Angels, [Blindness in the eyes of their understandings,] to waste out their time in seeking the Door that lets in to this knowledge, but never find it.  
Furthermore, this Learning is not revealed by any Master, but under the most weighty Ties and Obligations of an Oath; and that by long trial and experience of a man's fidelity, virtue, judgement, discretion, faithfulness, secrecy, desires, inclinations, and conversation; to sift and try whether he be capable and deserving; for the nearest Relations (unless exactly qualified with merit) cannot obtain this knowledge from them: Every Child cannot be an Heir, nor every bosom Friend an Executor. And this strict care is taken, lest the Learner should misapply his Talon, by serving the Ambition of evil men, or supporting wicked and unjust Interests; to domineer with violence and oppression, perhaps to the trampling under foot the general Peace: For doubtless a severe account will be exacted by God at the Teacher's hand, if the Learner should misgovern or abuse this so great a Grace.  
It is said, Wisdom which finds out Knowledge and Counsel, dwells with Prudence. A Conscientious breast must keep it most religiously inviolable, if once obtained: Stability and Constancy must be resolved on by the undertaker, ever flying that inconstant humour, which sometimes leads men on, with too greedy an appetite, and a while after withdraws and cools. Such fickle and wavering Dispositions should leave off betimes, lest they meet with those fresh conceits, that shall wind and turn their Fancies so many several ways, that at length like Pentheus (distracted with irresolution) they can settle no where; and how apt such inconstant Seekers are for this Work, their imperfect productions will bear them witness.  
Another needful Caution may be given, and that proverbially: Haste makes waste. This mischievous Evil is commonly forwarded by an over-covetous desire; and this is that grand enemy to the Work, which often proves the ruin of all. He must therefore persevere in his undertake, and patiently contemplate on Nature's slow and leisurely progress in the bringing forth of her best things. It is not a Matter that is throughly apprehended at first, upon a slight or superficial view: The Philosophers that raised this Fabric, did it by many degrees, and it is by their steps we must make our Ascension to those high Wonders. Do not then presume, (though your understanding be able to build a Structure) that it is strongly or exactly compiled; unless you find it raised from a ground that is sincerely plain and natural, managed and squared by the strict Rules of Art. And considering that your Errors may prove fundamental, (for whosoever misses his way at the entrance, shall build upon so unsound a Foundation, as allows of no emendations, but a new beginning:) You can never use too much Caution in your Course, or be over sedulous in the guidance of your understanding. It is wisdom to anatomize and dissect every apprehension clearly, and examine what the operations of the Mind have effected; and in what manner the Senses convey them unto you: And as you walk along, heedfully to observe, where the principal Thread is broken off, and then search about where it is likely to be met with again; for doubtless the ends thereof are possible to be found out, if heedfully ●raced. However, if yet what you apprehend does not so exactly hit the mark; return to the study of Nature, there dwell, and look round to discover the best Way; cast about again for a new Scent, and leave no path unsearched, nor no bush unbeaten; for though you readily find not the real Truth, yet peradventure you may meet with such satisfaction, as will quiet your Reason, and make you take pleasure in the search. And he that once gins to love Wisdom for its own sake, shall sooner be acquainted with her, than he that courts her for any sinister or by respect: wherefore in this sense may be taken that of our Saviour, He that hath much, shall receive more; but he that hath little, shall be taken away, even that which he hath. Elisha obtained the sight of the Horses and Chariots of Fire, that carried Elias up into Heaven; but it was not till he had desired, that a double portion of his spirit might rest upon him, And Elisha's servant saw the Mountains full of Horses and Chariots of Fire; but not till his Master had prayed to the Lord to open his eyes: If thy Thoughts are devout, honest, and pure, perhaps God may at one time or other, lay open to thy Understanding, somewhat that will truly and faithfully lead thee to the Knowledge of this Mystery. Solomon's slothful man that fears the Lion in the way, must not venture into these Streets of Wonders; where are Remoraes' that will puzzle or abate the most forward and severe Inquiries, and quench the thirst and desire of farthest search. In our progress, the higher we go, the more shall we better our prospect; it is not a level or a flat, that can afford us the benefit of discovery to a Knowledge, and Learning so remote.  
Astrologers well know the secret Chambers of the South, and that there are Stars that have influence under the depression of the South Pole, though not visible in our Hemisphere. As therefore in Filtration, we must lay the drawing side of the Filter, as low or lower, than the superficies of Water, from whence it draws, else it hath not power to bring up any thing; so we must search as deep as the ancients Fountain, ere we shall be able to draw any water out of their Wells; which if once obtained, the time for operation is best known by a fit Election wherein the Rules of Astrology are to be consulted with; in which Science, the Practisers of this Art ought to be well read for the several uses, that continually and necessarily must be made thereof.  
I profess, for myself, it is a satisfying Contentment, that I can find some probable grounds for the possibility of such an Enterprise; it is no more incredible to me, that from plain and simple principles, it may be exalted to such an height, even beyond perfection, then to see the strings of Instruments, (framed and composed of so base, and neglected things, as the Guts of Cats) should be able (through degrees of refining,) to afford such sweet, mellow, and admirable Music. Nor is it a mean degree of happiness, I conceive myself seated in, that in so great a depth of Mystery, I am enabled to discover some little Light, though but glimmering and imperfect: If I enjoy no more but only to live in the Womb of such Knowledge, or if with a dim reflex (from this Rock of Flesh) I see no more than the back parts of this Divine Science, though the glory hath passed by to the Ancients before; it will contribute much to the quieting of my solicitous, and waking Inquiries.  
We are not a little beholding to the industry of our Ancestors, for collecting into Books this Elemented Water falling from Heaven, as into so many several Vessels or Cisterns; and there reserving it for our times and use; which else would have soaked away, and insensibly lost itself in the Earth of Oblivion. But as to the freeing us from the toil and discouragement of a tedious and irregular search, (many Philosophers pointing but at one part of the Mystery, in the whole bundle of their Treatises;) we are eternally obliged to our Author, for so highly befriending us with these learned Collections, of the only few and pertinent Things, from the rest of their large and unnecessary Discourses, (and that from their writings who were unquestionably blest with the knowledge of this Divine Mystery,) even as a skilful Chemist, who by Spagyrical operations, separates the gross and earthy from the more fine and pure, and out of a large Mass, extracts only the Spirit. And though it is not to be denied, that the Philosophers left many Lights behind them, yet is it as true they left them enclosed in dark lanterns, and us to search them out in corners: But here our Author hath brought them out of that obscurity, and placed them before us in a branched Candlestick, whereby we may view them all at once, and where like a full Consort of Instruments each sounds his part to make the harmony complete; so that it will evidently appear to the Judicious and Learned, that these Collections were not rashly, or with slight choice, snatched or stripped from the whole bluk of Authors; but with a wary and heedful Judgement, culled out and selectly chosen; and what the Ancients delivered scattered, and confused, is by his elaborate pains disposed in so advantageous a Method, that we are much the nearer to find out the right path by the order wherein he hath ranked their say: yet not so, that the whole Process lies just in that Methodical Chain, as seems linked together by each Paragraph; but that the same is here and there intermixed, and irregularly pursued; sometimes the beginning being disposed in the middle, the middle in the end, etc. And besides, part of the Philosopher's sentences may (and must) as well be referred to other Chapters, and under other Heads; and left for the industrious and painful Contemplator to set and join together. His Expositions in the Corollaries are very remarkable, rendering him a man of a most piercing Intellect and singular Judgement, and letting in much light to the dark phrases of the Philosophers; so that indeed they show rather the effects of Experience, than Contemplation. In a word, The work is like the Sun, which though it seems little, yet it is all light.  
For the Author himself, I must not be silent in what I have learned, though this Work render him sufficiently famous, especially being reported to me, to be a Gentleman, Noble, ingenious, and deserving. He was Son to that excellent Physician, Doctor John Dee, (whose fame survives by his many learned and precious Works, but chief celebrated amongst us, for that his incomparable Mathematical Preface to Euclids Elements) and chief Physician to the Emperor of Russia, being made choice of, and recommended by King James, to the said Emperor, upon his request, to send him over one of his Physicians. In this employment, he continued fourteen years, being all that time Munificently entertained, as his merits and abilities well deserved. Upon his return into England, he brought most ample Testimonies of his own worth, and Imperial Commendations to his late Majesty; and since retired to Norwich, where he now lives, And may he yet live the full possessor of that honour due to his Eminent parts.  
Touching the Translation, I have as faithfully performed it, and given it as plain a Version, as the dignity of the Subject will allow; the better to fit it to their Understandings, who have wanted the assistance of being bred Scholars, and yet perhaps are designed to be informed of this wonderful Secret. Nevertheless, I thought fit to retain the Subtlety of the Mystery, though the words speak English; whereto the constant Students may but with labour reach, and that to whet their appetites, not that the lazy Vulgar should pluck with ease, lest they despise or abuse. It is no desparagement to the Subject that it appears in an English dress, no more than it was when habited in Greek, Latin, Arabic, etc. among the ancient Grecians, Romans, and Arabians, for to each of them it was their vulgar Tongue: And had not those Nations, to whom Learning (in her progress through the world) came, taken the pains of Translation, and so communicated to their own Countries the benefit of several Faculties; we had yet lived in much ignorance of Divinity, Philosophy, Physic, History, and all other Arts; for it was by the help of Translation they all rose to their several heights. I presume to hope you will pardon the want of that Elegancy and Richness, which will stay behind with Originals, as their proper and peculiar Ornaments and Graces; and accept of that homely Habit a Translation must be content to wear: For saving the pains whereof to future times, if some general Forms and Characters were invented (agreeing as near to the natural quality, and conception of the Thing they are to signify, as might be;) that (to men of all Languages) should universally express, whatsoever we are to deliver by writing; it would be a welcome benefit to Mankind, and much sweeten the Curse of Babel's Confusion, save a great expense of Time taken up in Translation, and the Undertakers merit extraordinary encouragement.  
Nor will this unity in Character seem impossible, if we consider there is in all men one first principle of Reason, one common interior Intelligence, and that originally there was but one Language. Nay, it will appear less difficult, if we look back upon those steps already laid to our hands; for we may draw some helps from the Egyptian Hieroglyphic Symbols, Musical Notes, Stenography, Algebra, etc. Besides, we see there are certain Characters for the Planets, Signs, Aspects, Metals, Minerals, Weights, etc. all which have the power of Letters, and run currant in the Understanding of every Language, and continue as Relics and Remains of the more Sacred and Secret Learning of the Ancients, whose intentions and words, were not expressed by the Composition of Syllables or Letters; but by Forms, Figures, and Characters.  
To present this invention as more feisable, we may consider that the useful radical words, if numbered, would not swell beyond our Memories fathom, specially if well ordered and digested by the judicious direction of an able and general Linguist; and such a one that rightly understands the first and true impressions; which Nature hath stamped upon the things they would have signified by the Form. Our misery now is, we spend a great part of our best and most precious time in learning one Language, to understand a little Matter, (and in how many Tongues is it necessary to be perfect, before a man can be generally knowing?) whereas, if this invention were but completed, Arts would arrive at a high perfection in a little space, and we might reckon upon more time, in the short account and measure of our days, to be employed in a substantial study of Matter.  
But I must retire; and confess I have extremely transgressed the limits of a Preface; which (if it bore exact proportion to the Matter ensuing) should be more brief and compendious: And yet I intended to deliver herewith some short account of the first and true Matter, with the process of the whole Work; but I shall leave you to the Collections ensuing, for present satisfaction, and if encouraged by your acceptance of this, may one day bestow my own Meditations upon a particular Discourse: In the mean time. I charge all those that shall reap any benefit by this Translation, under the secret and severe Curse of God, That they bestow upon it the August reverence due to such a Secret, by concealing it to themselves, and making use of it only to the Glory of our Great Creator.  
That being the principal aim of this Work, and of all others stamped with the Signature of James Hasolle. 1. March. 1649/50.   

POSTSCRIPT.  
AFter I had writ this Preface, and committed it to the Press, I happily met with the following Arcanum, and perceiving it to suit so punctually with these Chemical Collections, for the solidity, likeness, and bravery of the Matter and Form, and to confirm some of those Directions, Cautions, and Admonitions I had laid down in the Prolegomena; and withal, finding it a piece of very Eminent Learning and Regard, I adventured to translate it likewise, and persuaded the Printer to join them into one Book, which I hope will not dislike the Reader, nor overcharge the Buyer: And though in the Translation thereof, I have used the same solemnity and reservation, as in the former, and such as befits so venerable and transcendent a Secret: Yet I hope, that those who (favoured with a propitious Birth) search into the Sacred Remains of Ancient Learning, admire the rare and disguised effects of Nature, and through their Piety and Honesty, become worthy of it, may find Ariadne's thread to conduct them through the delusive wind of this intricate Labyrinth.  
1. April. 1650. James Hasolle.   

TO THE STUDENTS IN Chemistry.  
ALthough (according to Aristotle) Music be ranked in the number of Sciences: yet we read how K. Philip taunted his Son Alexander, when he found him Harmoniously singing, in these words; Alexander, art not thou ashamed to sing so finely? By which words he accounts it dishonourable for a Noble Man to use that Art publicly; but rather when he is at leisure: Privately, either to refresh his Spirits, or if there be any dispute concerning Physic, that it should be tempered with all Harmonical sweetness, and proportion. In like manner it is (to our grief be it spoken) with the Art of Chemistry, whilst it is so much defamed, disparaged, and brought into disgrace, by the fraudulent deal of Impostors, as that whosoever professes it, shall still be stigmatised with Public Reproach.  
Nevertheless very many, yea, too many there are to be found at this day, (professing I know not what shadow, of this Divine Art) who engross unto themselves, as it were the whole World, to its Destruction, [Brass, Iron, or other Metal,] not to convert the same into Gold, but are found at length to cheat with it for Gold, to the great grief of many: Orphans mourn, by reason of such Knaves, Widows weep, Husbands lament, Wives bewail their misery. This Man desireth his Lands, that his House, another his Rents taken from him. And amongst these also (which is the more to be wondered at) we have known very many instructed in every Academical Science; because of whom (being struck no less with Admiration then Fear,) I begun to be something discouraged, and by the example of their vain Expense, gave over any further scrutiny in this Golden Science.  
But the remembrance of my Infancy in this Study, wherein for seven years together I had been an eye witness of the Truth thereof, I spent many laborious days, and tedious nights, until that according to the advice of Count Bernard, I had for some years read, and more accurately perused the most select and approved Authors; the which (although at first I supposed they had differed amongst themselves, as if what this says, another denies, what here is raised, there is ruined, yet) at length I found (by God's assistance,) that they agreed Hermetically and Harmonically, in one Way, and one Truth; by which means I discovered the one sort true Philosophers, the other false Chemists, and at length, called to mind the memorable saying of Dastin the Philosopher: That it sufficeth not to be Learned, unless in the very thing from whence the Question ariseth. So I found men, (otherwise Learned) unlearned in this Art; amongst which I knew a Bishop, (whose fame in Chemistry was celebrated of many, whom I visited, after I had seen a little Chemical Tract, writ with his own hand:) And when I took him labouring in our Common Gold, whence he studied to Extract Vitriol, (which he held his only Secret) I left him; for that I saw he had neither before him the proper Matter, nor the manner of Working, according to the Doctrine of Philosophers; and that I knew he had many Coal-rakers, and Brokers of Receipts, as well in England, as in Germany, and Bohemia: But truly I found not one Man for Thirty years together, that wrought upon the proper Matter, and consequently not any who deserved the name of a Philosopher. And for my own part, if more may not be granted me, than a far off to behold the Holy Land, I shall admire whatsoever the Great and Omnipotent God, is pleased out of his infinite Mercy, to grant me; yet in the interim, whilst (for delight sake) I was conversant (by the favour of Hortulanus) in the Philosophical Rosary, I picked out some no less pleasant than wholesome Flowers, which I have made up into a Fasciculus, for the Ease and Benefit of Young Students, in this Art (whilst in reading and perusing, they were wont to consume some years, before that they learned rightly how to handle, or in handling to compound:) The which (if not too boldly) I dedicate to you the Lovers of this Truth, and have accounted it worthy of public view. Deign therefore (ye ingenious Men,) that this my Fasciculus, howsoever collected by my Labour, yet by your Authority and Favor, to be presented a more Illustrious Work: whence (by God's Favour and Permission) they may be able to pick out what is daily so much desired, and sought for, by multitudes.  
What in observance, Faith, and all Duty, and in memory of your Merits, may in any wise be performed by me, to your praise and honour: the same I most freely, and dutifully promise, and vow shall be performed. Farewell most Famous Men, and may ye not disdain to cherish me with your Patronage.  
Yours most devoted ARTHUR DEE. C. M. Archiatros Anglus.   

TO THE Candid READER.  
EVen as Reason and Experience, are justly called the Hands of Physicians; without which, neither Health [the Treasure of Life] can be preserved; nor Sickness [the Herald of Death] expelled: And that Physic itself remaineth Lame and Defective: So, in this Philosophical Work, Nature and Art ought so lovingly to embrace each other, as that Art may not require what Nature denies, nor Nature deny what may be perfected by Art. For Nature assenting, she demeans herself obediently to every Artist, whilst by their Industry she is helped, not hindered. Of whose Steps, Progress, Motion, and Condition, whosoever is ignorant, let him not presume to attempt this Work, (of itself Abstruse, and otherwise wonderfully shadowed over by Philosophers, with infinite Clouds:) For nothing Answers his Expectation, who either knows not, or strives to compel Nature. For that she (as learnedly Raymund) will not be enforced, or straitened. But he that covets after Fame, by the Honour of the Art, or to reach the Summity thereof; let him first observe, and obsequiously follow Nature Naturalising, Propagating, Multiplying, and being the Mistress and Guide, must resemble Art in what she is able: which although in divers things it be a Correctrix, and help of Nature, whilst it cleanseth her from all Errors and Defilements, and being hindered in Motion, is helped by it; yet is it impossible she should be imitated in all things.  
For, as in this Divine Work (not undeservedly so called, inasmuch as it is affirmed of all Philosophers, that never any Man of himself, without Divine Inspiration, could comprehend, or understand it, though otherwise he appeared a most Learned Philosopher:) So, in all other Compound Bodies, in the first Mixture, or Composition of Elements (that I may conceal the Occult cause of Motion and Conjunction) the weight and proportion of every Element, are utterly unknown. That Secret of Secrets, bestowed by God upon Nature in the Beginning, she still retains in her own Power, and shall so, until the end of the World: Perhaps, lest Mortal Men (if it had been made known to them) elated by the insolence and pride of Devils, should presume to Create, which is proper to God only; who by the unspeakable Power of his Word, hath endued Nature (as his Minister) with the Generation, Propagation, and Multiplication of all things. For when he inspired in things Created, the Generation of the World (saying, Increase and Multiply;) he gave also a certain Springing or Budding, [that is, Greenness, or Strength,] whereby all things multiply themselves (whence some more profoundly contemplating, said, That all things were green; whereas to be green, may be said to increase, and grow up together,) and that Greenness they called Nature. Therefore it is not without cause, that the prime Philosophers do so seek after, and sacrifice to Nature: when without her help, Art (in this knowledge) performs nothing. Nor any wonder, if the most Learned English Monk, [Roger Bacon,] writ of the wonderful Power of Nature, and the marvellous Secrets in Art. Nor doth Parmenides less admire the Power of Nature, [in these words, O that Heavenly Nature, overruling, and excelling the Natures of Truth, and causing them to rejoice. This is that special and Spiritual Nature, to whom God gave a Power, above the violence of Fire; and therefore let us magnify it, seeing that nothing is more Precious!]  
Therefore (Friendly Reader) I recommend to thee, and the Sons of Art, this Lady of Honour, without which we attain not, (or perfect any thing in) this Art; that so it may be your work, and chief study to obtain her Friendship, so, as when an occasion serves, ye may be found Judges, not Jugglers of Nature and Art.  
For which cause I have writ this little Tract; [viz. My Fasciculus Chemicus;] wherein I have given you the more abstruse Secrets of Nature, chosen, culled, compacted, and digested in no ordinary manner, as being a renowned Speculum, whose refulgent, and reflecting Beams make known, the unknown Secrets of Nature; taking original from the Chaos, proceeding to the Separation of Light from Darkness; and by the Degree of Perfection (Art handling it) the Footpath is manifested, and chalked out; whereby Nature is at last brought to more Perfection. Which Book indeed, although perhaps it may be looked upon, by many, as a thing of no value, because it consists (for the most part) of the say of Philosophers, digested only in order, (yet is it no easy business, when as David Lagneus witnesses of himself, in his Epistle to his Harmonious Chemistry, whilst he was Counsellor and Physician to the most Christian King, That he sweat with continual Labour, for twenty two years, until he had composed (it may be) such another little Tract.) As touching the Method of this Work, it contains ten small Chapters, and every Chapter follows the Order of the Work: whence also a Mystery is revealed, which for matter of dissembling, or concealing things, was never before set forth in this manner: Other me● having ever put the Beginning ●● the End, and the End at the Beginning, in such sort (as witnesses Dynysius) that it was impossible (th● Divine Counsel so disposing it) to find all things orderly writ. Som● Chapters also are noted, not onel● with Titles (scarce hitherto heard of ● but rare Things, [even the Secret● of the Art laid open,] which (● very many affirm) ought not to ● published. But in the end of ever● Chapter, I have briefly comprised and expounded the extracted Marrow thereof. Otherwise (as Senio● saith) If I did not expound som● thing out of them, my Book should be the same, with the Book of those Wise men, and my words theirs; and, as if I had taken their words, and used them for my own, which were both unworthy, and a disgrace to him that should do so.  
But the Authors I have produced, whosoever hath read them, will not deny, but that they are the Choicest, the most Acute, and Approved; and that the things selected and culled from their Writings, are such only, as must necessarily be known; That so Art may be made known in things requisite, and the frivolous omitted, by which many have been seduced from the way of Truth, whilst only it behoves the Intelligent Reader, to distinguish Truth from Falsehood. For the Truth is not otherwise hid in their Writings, than Wheat amongst the Chaff, the which with Labour and Toil I have found out, and here presented, (Unmasked and Naked) to the Studious Readers, for the Public good; Hoping, that this my Labour will not only be useful to the younger Proficients; but even grateful to the Learned themselves; And which I desire you may all of you, fairly, and freely accept of. Farewell.  
From my Study at Musco, the Calends of March. 1629.   

ARTHUR DEE Doctor of Physic, His Chemical Collections.  

CHAP. I. Natural Matter, what it is, and from whence.  
IN truth the matter of 
Petrus Bonus.  which the Stone is made, is only one; nor can this neighbouring Faculty be found in any other thing. And it is that which is most like to Gold, it is also that of which it is begotten; and it is Argent Vive, alone, pure, without the commixtion of any other thing, and it is obscured with infinite names, and the manner of operating is only one, but it is diversely varied by the Philosophers, therefore no wonder if the Art be difficult, and the Artists greatly err. Nevertheless Art begets Medicine from the same, or altogether the like principles, as Nature begets metals. Petrus Bonus, page 120.  
The Vive Argent is compounded 
Arnoldus.  with Citrine Sulphur, so that they are changed and become the same in one mass Lucide Red, weighty, of which two kinds are sufficient for the composition of the Elixir. He therefore that desires to search into the secrets of this Art, it is fit he know the first matter of Metals, lest he lose his labour. Arnoldus lib. de Alchimia, pag. 1.  
Art willing to follow Nature 
Petrus Bonus.  inquires out her end, and finds these principles congealed by Nature into this middle Nature, and not impure; and endeavours to digest and purify such a Matter with the heat of Fire, that from thence she might draw the form of Gold, with which all imperfect metals are turned into Gold, in as much as they are ordained by nature to this end, Petrus Bonus p. 105.  
We say that the whole is but 
Lullius.  one thing, which is varied into the number of three, by its operations, and in varying by one decoction is one thing of one single power, and after this passing by degrees to information, by another digestion it will be another thing, which we call Argent Vive, Earth, Water, and Ferment, Gumm and our second Salsature, bitter and sharp, which by its Compound virtue and propriety got by the second digestion, doth lose the whole body, and after by another digestion hath a greater force. And so thou mayst understand that in our Magisteriall there are three proper Earth's, three Waters, and three proper Ferments; three proper Gums, three Salsatures, three Argent Vives Congealing, as in our Practice is manifest. Lullii Theorica p. 109.  
Such a Matter must be chosen 
Tauladanus.  in which is Argent Vive, pure, clean, clear, white, and red, and not brought to perfection, but equally and proportionably mixed by a due mean, with such a sulphur, and congealed into a solid Mass, that by our discretion and prudence, and our artificial Fire, we may attain its inmost purity, that after the perfection of the work it may be a Thousand Thousand times stronger than simple bodies digested by natural heat. Tauladanus pag. 314.  
If we had Sulphur and Mercury from that matter upon the Earth, 
Lullius.  of which Gold and Silver are made under the Earth, from them we could easily make Gold and Silver, with the propriety of their own nature. Therefore there is nothing farther requisite, but that we find what is nearest to it, of its own nature. Mercury in all Elemented substances is one and the same; which Mercury is indeed natural heat, which produceth as well Vegetables as Minerals, although diversely according to the command of Nature. And so our Mercury never is visible, but intelligible only, and so it is manifest, that it is in every thing and every place, hence common to all things. Lullii Codicillus pag. 131.  
In our Stone, there are the Sun, 
Flamelius.  and the Moon vive, and they can generate other Suns and other Moons; other Gold and Silver, to these, are dead. Flamelii Annotationes, pag. 138.  
The Philosopher's Stone is found 
Ros. Philos.  created by nature and our Mercury, viz. the matter in which the Philosophers Mercury is contained, is that whjch nature hath a little wrought and framed in a Metallick form, but yet left imperfect. Ros. Philos. pag. 231.  
I saw a red Toad drinking the 
Ripleus.  juice of Grapes even till his Bowels were burst. Riplei Somnium.  
Art following Nature will not 
Vogel.  use Argent vive alone, nor Sulphur alone, nor Argent vive and Sulphur together; but the same Matter mixed and compounded of the same Principles, which Nature hath prepared for Art, like a careful Mother for her Daughter. An● hath conjoined them from the beginning of the generation of Metals not otherwise, as in Milk, Butter, Cheese, and Whey. But afterwards Art separates and sequester it, and again joins and digests i● being purified by the addition ● outward heat only: Nature operating from within, until that outward Sulphur be divided from the Argent vive. Vogelius pag. 105.  
Think with thyself whereto 
Basilius Val.  thou wouldst labour to bring our Stone, then shalt thou know, it flows from no other than a certain Metallick Radix; from whence also Metals themselves are ordained by the Creator. Basilius Valentinus page 15.  
When I speak of Mercurial water, 
Clangor Buc.  do not understand Crude Mercury, but the Philosophers Mercury of a Red substance, drawn from Minerals, having the matter in themselves, from Sulphur and Mercury, and that Argent vive and Sulphur are one thing, and proceed from one thing, therefore whiten the Leton, viz. Brass with Mercury, because Leton is of the Sun and Moon, a compound Citrine imperfect body, which when thou hast whitened etc. Clangor Buccinae pag. 503. 470.  
The Philosopher's Gold and 
Dunstan.  Silver, are two principal Tinctures, red and white, buried in one & the same body, which Tinctures can never naturally come to their perfect compliment, yet they are separable from accidental dross, and earthly lutosity, and afterwards by their proper qualities in their pure Earth's the tinctures red and white are found commixtable, and the most fit Ferments for them, so that they may in a manner be said to want no other thing. Of this very Body the matter of the Stone, three things are chief spoken, viz. The green Lion, Assa foetida, and white Fume; but this is inferred by the Philosophers from the Compound, that they might answer the foolish according to their own folly, and deceive them by the divers multiplicity of names. But do thou always understand one thing to be really intended, although accidentally three things may be so called. For the green Lion, Assa foetida, and white Fume, are altogether attributed to one and the same subject, and are always couched in one and the same subject, until by Art made manifest. By the green Lion, all Philosophers whatsoever understood, green Gold, multiplicable, spermatick, and not yet perfected by Nature; having power to reduce Bodies into their first matter, and to fix volatile and spiritual things, and therefore not unfitly called a lion. By Assa foetida, we understand a certain unsavoury Odour, exhaled from the unclean body in the first operation, which may in all things be likened to stinking Assa foetida. The reason why it is called white Fume is this: In the first distillation, before the Red Tincture ascends, there arises a smoke truly white, whereby the receiver is darkened or filled with a certain milky shadow, whence it receives the name of Virgin's milk. Therefore where ever thou findest a substance endowed with these three properties, know that it is the matter of the Philosopher's Stone. Dunstan. pa. 3.  
Therefore let us take a matter 
Clangor Buccinae.  which will be Gold, and which by the mediation of our skill is brought into a true ferment. Clangor. pag. 510.  
The matter of Metals is a certain 
Rosarius Philos.  smoky substance, and it is the first matter of Metals, containing in itself an unctuous or oily moisture, from which substance the Artist separates the Philosophical humidity, which is fit for the work, which will be as clear as a water drop, in which is couched the metallic Quintessence, and that is placable Metal, and therefore hath in it a mean of Joining Tinctures together, because it hath the nature of Sulphur, and Argent vive. Rosar. Phil. p. 278.  
The thing whose head is Red, 
Dastin.  feet White, and eyes Black, is the whole Mystery, Dastin. visio. p. 2.  
Know that our Leton is Red, 
Mori●n.  but not for our use, until it be made White. Morienus p. 38.  
When thou wouldst have Mineral 
Lullius.  Elements, take not of the first, nor last, because the first are too much simple, but the last, too gross. When thou art hungry, take Bread, not Meal; when thou wouldst make Bread, take Meal, not the Ear. Lullius Theori. p. 34.  
There is a pure Matter, which 
Eximedes.  is the Matter of Gold, containing in itself, the heat which gives increase, and hath a power to increase and multiply in its kind, as all other things. Eximedes, p. 45.  
In our imperfect Metal, are the 
Arnold.  Sun and Moon, in virtue and near power, because if they were not in the Compound, neither the Sun nor Moon could thence be made. Arnold. Epist. pag. 491.  
Mercury is in all Elemented 
Lullius.  Substances, one and the same; which Mercury is indeed the natural heat which produces as well Minerals as Vegetables, although diversely according to the precept of Nature; and so our Mercury is not visible but intelligible; and it is manifest, that it is in every thing and place, and common to all. Lullii Codic. fol. 134. Repelat. 6.  

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

CHAP. II. The Preparation: or the first work, or work of the Winter.  
THis is the Preparation, because 
Senior.  there are blind men, and they have erred a long time, while they were ignorant that this Stone was prepared with this preparation. Signior, p. 31.  
If the first work proceed not, 
Dastin.  how is the second attained to? Because, if no division be made, there is no conjunction. Dastini Speculum, pag. 56.  
We must begin with the separation 
Arnold.  of the Elements, from the Red earth, as of the pure from the impure. Arnoldus in Hortulanum, pag. 9  
Thou must diligently consider, 
Pandolph.  how this dissolution may be made, and certainly know, that it is not done, but by the water of Mercury; and know, that every body is dissolved with the spirit, with which it is mixed, and without doubt is made spiritual. Pandolphus in Turba, pag. 16.  
Son of Truth, understand, that 
Lullius.  we in the first operation of our work, do purge and prepare matter for the creation of its Sulphur; which being prepared, by and by in the second preparation, we compound and create medicine, which how great virtue it hath, will be manifest. Therefore first thou must create its Sulphur, because without that, thou canst not make the complete Elixir. And when thou hast created Sulphur, then begin the Philosophic work; but ever consider, that the nature and propriety which is in the very spirit, may not be combust in its preparation by the power of the fire. Because then the spirit cannot whiten, nor join itself with the Earth: Therefore it often happens, that they who think to make water of life, make water of death, by reason of combustion. Lullii Apertorium, p. 2.  
The Vessels so disposed, a most 
A●noldus.  subtle smoke will arise in the Alembick, and the same will be turned into a clear water, having the nature of these species, whereof the Stone is generated: which Water descends by the Nose of the Alembick. Arnoldus in Comment. Hortulani. p. 16.  
The Phlegm wherein our Sulphur, 
Lullius.  which is called Gold, is decocted, is that in which Air is included: for our Phlegm is a middle substance; and the first water of Mercury, wherein the principle of the Stone is; viz. its dissolution; nor doth it enter with it, but as it were wetting the parts of things, not generating or increasing. Lullii Testam. pag. 1.  
It is meet thou prepare the Matter, 
Lullius.  till it be fit to receive our Mercury, which we call glorious Mercury; and the manner is, That thou take a proportion of the said Earth, and put upon it the fourth part of the said imperfect Menstruum, wherein is such a Mercury, and set it in a Balneo for the space of six days, and distil it, and so continue until the Earth be disposed to embrace a Soul; which will not be done at the first or second time; therefore put it again and again in the Balneo for the space of six days, in a Glass very well sealed; after that open the vessel, and setting the Alembick on again, with a most gentle fire distil the humidity; and again pour on more of its Menstruum, which hath its seed in it, and digest it as aforesaid, and so continue until the Earth be disposed to entertain its soul. Son, it is to be observed, when it shall drink up and retain four parts more of its weight, that if thou put a little upon a heated plate of Gold or Silver, it will all fly up into smoke: then is the Earth pregnant and prepared, which ought to be sublimed. Lul. Test. pag. 15.  
First, all the superfluous and corrupt humidity in the essence of 
Rosar. Philosoph.  those things, and also the subtle and burning superfluity must be elevated with a proportionable Fire, and that by Calcining. Then the total substance remaining corrupt in the Calx of these Bodies of the burning superfluous humidity and blackness, is to be corroded with the aforesaid Corrosives, acute or acerb, until the Calx be made white or red. Rosar. Philos. pag. 345.  
Our Mercury is made of perfect 
Scala.  bodies, and not imperfect, that is, with the second Water, after they have been duly calcined by the first. Scala, pag. 128.  
It behoveth thee to extract one 
Artepheus.  living or vive incombustible Water, and then congeal it with the perfect body of the Sun, which even there is dissolved into nature, and a white congealed substance, as if it were Cream, and would come all white. Nevertheless, first this Sun in his putrefaction and resolution in this Water in the beginning loses his light; is obscured and waxeth black; at length he will elevate himself above the Water, & by little and little, a white colour will swim above him, and so the perfect body of the Sun receives life, and in such a Water is inlivened, inspired, increased and multiplied in his specie, as other things: Therefore our Water is a Fountain fair, pleasant and clear, prepared only for the King and Queen, whom it very well knows, and they it, for it attracts them to itself, and they remain two or three days to wash themselves in that Fountain, viz. some months; and these it makes to grow young, and renders them very beautiful.  
These three things mutually follow, viz. Humidity, Putridity, and Blackness; from whence the glassy house may be posited, and subtly sited, until the moist Matter included, by little and little became putrid and black, for the putrefaction gins together with the solution, but the putrefaction is not yet complete, until the whole Matter be dissolved into water. Artephus pag. 9  
One of the contraries exceeding 
Dastin.  destroys the rest, whence the Earth is made Water, when the watery qualities overcome it, and on the contrary, this Water must draw forth three things, viz. a Spirit, a Body, and a Soul, whence this Water is threefold in Nature, which hath in itself Water, Fire, and Earth. We divide the dissolved Stone in the Elements, and wash it particularly, that it it might be more subtilised, and the better purified, and that at pleasure the Complexion might be more firmly composed, but we distil it very often, as the Water and Air are clean without dregs, and light without filth, pure without contraries, for than they wash more easily, touch more plentifully, and work more nobly. For Art (as Aristotle saith) in like manner throws off all superfluities from its work as Nature doth. For Fire extracts that which exists in the interiours of things, and feeds on the sulphurity of them, subtilizing and rarifying at pleasure. And therefore we distil them, that we might sweetly draw out their filth. But we do it sweetly and with inhumation, lest the excessive Fire consume the sought for subtleties. Whence in every distillation observe this sign, that universally there be candour and purity in it, and whatsoever drops forth unmixed, put apart, because the work is corrupt if thou do otherwise. Therefore we so much distil it, until it send forth no dregs, unless happily white ones, and this we iterate seven times, that in their simple purity they might transcend the orders of the seven Planets. For it is meet they be most pure and clean, which by their purity should cleanse and perfect other things. And according to the quantity of distillation they will be clear, and according to the plurality of clearness, they will cleanse and touch other things. Whence it ought to be distilled seven times; what is more is evil, because as diminution hinders, so augmentation corrupts.  
In the fourth distillation follows the Lavement, that its every Element might be rectified severally, whence we distil the Water and Aire seven times by themselves. But thou shalt distil all things with moisture, because dryness corrupts the work with combustion: And the Philosophers advise that every distillation be always made seven days with inhumation, meaning that inhumation be made seven days between every distillation. Dastini spec. pag. 96.  
It behoveth thee to exercise the 
Rosar. Arnold.  separation of the Elements as much as thou art able, to wash off the Water and Air by distillations, and to burn up the Earth by Calcination, until there remain not any thing of the Soul in the Body, unless what may not be perceived in the operation, the sign of which will be, when nothing shall be evaporated from the Body, if a little of it be put upon a heated plate. Rosar. Arnold. pag. 423.  
As an Infant exhausts all airy 
Massa Solis & Lunae.  vapours in nine months, and the menstruum turned into a milky form: so in nine months the first work is performed, viz. the second whiteness, because the whole is coagulated: Nevertheless the work is finished about six months according to the Experience of the Author, but according to Balgus 
* Pag. 1●9.  in Turba in an hundred and ninety days. Massa Solis & Lunae. pag. 275.  
Let not the water be suffered to stand when it is fit for operation, because it receives its Curd into the bottom, curdled or coagulated by the cold of the Air, and congealing drieth; which happened to one of my Companions, who for the space of a year found it so, but it was not distilled. Massa Solis & Lunae. pag. 274.  
No solution ought to be made 
Rosar. Philosoph.  without Blood, proper or appropriate, viz. the Water of Mercury, which is called the Water of the Dragon, and that Water ought to be made by an Alembick without the addition of any other thing. Rosar. Philos. p. 223.  
The whole course of the work 
Roymundus Lullius.  endures for the space of two years, whence the Stone is of one year, and the Elixir of another to every new Artist who never made it, but to every good and expert Artist who is subtle, one year and three months are accounted sufficient, For by what it is corrupted, in like manner it is generated. Lul. Theo. p. 76.  
Accommodate well the Fire in 
Ventura.  the furnace, and see that the whole Matter be dissolved into Water, then rule it with a gentle Fire, until the greater part be turned into black dust. Because when our Stone is in our vessel, and our Matter feels our Sun, it will presently be resolved into Water. Ventura p. 129.  
Putrefaction is made with a 
Rosarius Philos.  most gentle Fire, so that nothing may ascend, because if any thing should ascend, there would be made a separation of parts, which ought not to be, until the Masculine and Feminine are perfectly joined. Rosar. Philos. pag. 261.  
The encompassing frigidity of 
Dastin.  the Air, the binding solidity of the Earth, the dissolving heat of the Fire, the impetuosity and restless motion of the Water, and exceeding quantity of Multitude do hinder Putrefaction (as Aristotle saith.)  
But the calidity of the Air, the subtlety of Matter, the gentleness of the Fire, the stability of Rest, the equality of Compounds, the gravity of Patience, the maturity of Time, do necessarily induce and hasten Putrefaction; yet so, that the Air be tempered, what is thick subtilised, the Fire moderated, Rest preserved, Proportion adequated, Patience strengthened, and the time expected until Nature proceeding naturally shall have completed her own work. Dastin spec. pag. 184.  
Our Water must be divided into 
Scala.  two parts, whereof in one part the Body is congealed, viz. with seven Imbibitions and Congelations, but in the other part it putrefies and melts, that the fiery Water abovesaid might be cast forth. Scala Philos. pa. 151.  
If the work in its managing be deduced to the final red state, by corruption before the due term of whiteness (which it may not be) thou hast erred; then for a remedy take away the redness with fresh white Water, by imbibition and inhumation. Idem.  
There are three Humidities, the 
Lullius.  first is Water, the second is Air, (the mean between Water and Oil) the third is Oil itself. The Water is distilled to the likeness or sign of perfect whiteness, which is transparent splendour, and the shining clearness of crystal; and he that attains to this Token hath the Philosophers Mercury, dissolving all Bodies, chief of the Sun and Moon, because of the vicinity or nearness of Nature. Lul. Codic. p. 119.  
In our whole Magisteriall there 
Lullius.  are three principal Spirits necessary, which without the consummation of their resolution cannot be manifested, and they are otherwise called three Argent vives, and for Argent vive understand the Water in which the Tincture is carried. Raymund. Theor. p. 122. 24.  
If you will hear me, I will truly 
Ripleus.  show what is that Mercury chief profitable: know therefore that there are three Mercuries which are the Keys of Science whom Raymund calls his Menstrua, without which nothing is done rightly, but two of those Mercuries are superficial, the third Essential, of the Sun and Moon, perfect Bodies when we first Calcine them naturally, but no unclean Body is ingredienced except one, which is commonly called of the Philosophers, The green Lion, which is the mean of joining Tinctures. With the second Mercury, which is vegetable Humidity, both the Principal, Material, and Formal bodies ought to be resolved, otherwise they are of little moment. And with the third, which is Humidity, very permanent and incombustible, the unctuous Tree of Hermes is burnt into Ashes. Ripley pa. 25.  
Sons of Wisdom, there are 
Incertus.  three solutions, the first is of a crude Body, the second is of a Philosophical Earth, the third we put in Augmentation. The Virgin is Mercury, because it never propagated a body in the Womb of the Earth, and yet it generates the Stone for us, by resolving the Heaven, that is, it opens the Gold, and bringeth forth a Soul. Incertus de Chemia. pa. 6.  
Metals are reduced to the first 
Ventura.  Matter, when they are driven back, to that first simplicity, which their Elements had in their first Composition, in which there were Spirits and Vapours by nature perfectible to the form of the Compound. Vent. pa. 12.  
By Argent vive is understood 
Ludus Puerorum.  the humidity of that unction, which is the radical humidity of our Stone. Ludus Puerorum pag. 174.  
The Preparation of this Spirit, is its subtilation, which is performed 
Vogel.  by many distillations, until it hath gotten crystalline splendour and clearness. Vogel. p. 148.  
Keep the rectified Water apart, 
Aristotle.  because that is the Mercury of the Philosophers, the water of Life washing the Leton. Aristotle pag. 366.  
The whole labour and tediousness 
Lull. compendium.  is in this, viz. the separation of the Elements and Sulphur. Air cannot be divided from Metals, unless by the twentieth, twenty second, or thirtieth distillation. And the Fire may be divided from the Earth at the eleventh distillation, and as many distillations as there are, so many putrefactions and reiterations of Water and Air together, to wit, of our Menstrual water, and every putrefaction requireth eight days, or six continued, so that the division of the Elements, dures the space of an year, but we have completed it in seven months. Lull. compend. pa. 281.  
The Alchemists have said that the Stone is compounded of two Waters, viz. of one which makes the volatile Stone, and the other which fixes and hardens it. Idem.  
Between every Calcination of 
Avicenna.  the Earth, pour on water moderately, to wit, not much nor little; because if much, there's made a sea of perturbation, if little, it will be burnt up into ashes. But sweetly, not hastily, from eight days to eight days, by watering, decocting, and calcining the Earth, till it hath imbibed its Water; therefore when the Earth shall not be white, bray it together with its Water, iterate and calcine it, because Aroc and Fire do wash the Earth, and take away its obscurity from it; for its preparation is always with Water, and as the fitness of the Water shall be, so also shall be the clearness of the Earth, and by how much the more the Earth shall be white, etc. Avicenna pag. 420, 421.  
He which knows not to extract 
Scala.  more things out of one, is ignorant also to compound one thing of more. Our separation is a separation of a watery or moist vapour or phlegm in Balneis, a levigation of rarity, a production of principles. Scala. p. 134.  
Imbibe Calx or Body oftentimes, 
Geber.  that thence it may be sublimed, and yet more purified then before, because the Calx ascends upwards very difficultly or not at all, unless helped by the Spirit. Geber. lib. summae perfectionis pag. 573.  
The Vessel being fitly placed in 
Ventura.  the Furnace, the Fire underneath must be continued, than the Vapour of the Matter will ascend upwards into the Alembick most subtly, and the same will be turned into serene bright and clear Water, having the form of a water drop, and the Nature of all the species of which it is generated, and it descends again by the Crow's beak, that is, the Neck of the vessel of the Alembick; and this Water, because it is subtle, doth enter the Body, and extract first the Soul, afterwards it dissolves all that is left, and turns it into Water. Moreover know that all things which are sublimed are sublimed two ways, some by themselves, and some with others; but our Mercury since it is a Spirit, is sublimed by itself, but our Earth, since it is the Calx of the Body, is not sublimed, unless very well incorporated with Mercury. Therefore beat or pound them together, and imbibe till they become one Body, because the Body ascends not unless incorporated with Mercury. Ventura p. 141.  
Dissolve the Gold and Silver in 
Vogel.  Water of their kind if thou know it. Vogelius p: 78.  
And this is the last Preparation, 
Massa Solis & Lunae.  viz. of Spirits often reiterated by Contrition and Assation with their Body, until thou see these things which thou desirest in it. Massa Solis & Lunae pag. 240.  
Sons of Learning, know ye that 
Afflicts.  the whole Work, and the Government thereof is not done but by Water, with which mingle ye the body of the Magnesia, and put it in its Vessel, and close the mouth carefully, and boil it with a gentle fire, till it be made liquid, for by the heat of the Water, the whole will easily be made Water. Afflicts in Turba. p. 32.  

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

CHAP. III. The Weight in Preparation.  
IF thou knowest not the quantity 
Dastin.  of the very Weight, thou wilt altogether want the doctrine of this Science. Forget not therefore, that whatsoever ought to dissolve, aught to exceed in the quantity the thing to be dissolved. But the first part of the Water (according to Philosophers) ought to dissolve the Earth, and turn it to its self. Whence they say the Water is to be divided, that with the first part in forty days, it ought to be dissolved, putrefied, and coagulated, till it be turned into a Stone, therefore it is meet that Water should exceed the Earth. Dast. spec. p. 208.  
When thou dissolvest, it shall be fit the Spirit exceed the Body, and when thou fixest, the Body ought to exceed the Spirit; for therefore is the Spirit that it might dissolve the Body, and therefore is the Body that it might fix the Spirit. Therefore thou must impose three thirds of Moist, and one of Dry; for in the beginning of thy operation, help the work in Dissolution, by the Moon, and in Coagulation by the Sun. Idem pag. 96, 98.  
There is another Weight singular 
Massa Sol. & Lunae.  or plural, and it is twofold; the first is of the first operation, and that is in the Composition of the Air, and it is divers according to divers men. Now there is anothe Weight Spiritual, of the second work, and that is also divers according to divers men. Massa Solis & Lunae p. 177.  
I say that the first Water is to be 
Dastin.  divided into three thirds, whereof the first is to impregnate, terminate, and whiten the Earth, but the two other thirds are reserved to rubifie the white Earth, that is to be incerated, and lastly to be whitened: But yet no third (as Democritus upon the Magnesia saith) is ingredienced all at once, but every of the thirds is divided into another third, that so the Nine thirds returning to one Earth, might complete a perfect Decinary. But the three first thirds, are the three first Salsatures to perform the first Dealbation, but the six other remaining thirds are six parts of Divine Water to consume the second Dealbation. But none of those thirds doth altogether ingredience the whole, and at once, but every part of them one after another is severally imposed in their own season, work and order. Dastin. spec. pa. 177.  
A small Error in the principles doth cause great Error in things principiated; therefore that thou mayst not err in the first and second work, we have taught always to impose Equals, for so equality shall flourish in both, that the Earth might cease, as the Water moistens; as the Earth ceases. Idem p. 222.  
It is fit to attend what belongs 
Ripley.  to Proportion, for in this many are deceived, therefore that thou mayst not spoil the work, let thy Bodies be both subtly limated with Mercury, and subtilised with equal proportion, one of the Sun, another of the Moon, till all these things be reduced into Dust, then make thy Mercury, of which join four parts to the Sun, two to the Moon, as it is meet, and in this manner it behoveth thee thou begin thy work in the figure of the Trinity. Three parts of the Body and as many of the Spirit, and for the Unity of the Spirit, one part more of Spirit then of corporeal Substance. According to Raymunds' Repertory, this is the true proportion. This very thing my Doctor shown me, but R. Bachon took three parts of the Spirit for one of the Body, for which I have watched many nights before I perceived it, both is the right, take which thou wilt. If also thy Water be equal in proportion with the Earth and measured Heat, there will at once come forth a new Bud both White and Red. Ripley pa. 30.  
Take of the whitest Gum 
Mundus.  one part, and of the Urine of a white Calf another part, and part of a Fish's Gall, and of the Body of Gum one part, without which it cannot be corrected; and decoct it forty days, afterwards dry it in the warm Sun till it be congealed. Mundus pa. 88  
Take thy dearest Son and join 
Aristotle.  him equally to his white Sister, drink to them a Love-cup, because the consent of good will joins one thing to another. Pour on them sweet Wine, till they be inebriated, and divided into smallest parts. But remember that all clean things agree most aptly with clean things, otherwise they will generate Sons unlike themselves. Arist. in Tractatulo pag. 362.  
Observe the first preparation, 
Massa Solis & Lunae.  and cogitate this, which is the extraction of all Spirits from the Body, and the cleansing of them into their Water. Massa Solis & Lunae pa. 240.  
Thou must impose three thirds 
Dastin.  of moisture, and one of dry; for in the beginning of thy operation help the work in the Solution by the Moon, and the Congelation by the Sun. Dastin spec. pa. 98.  

THE COROLLARY.  
Count Bernard Trevisane vowed to God, that he would never in naked words, or vulgar speech disclose the Weight, Matter, or Fires, but only in true Parables, without either diminution or superfluity, in imitation of the Wise men, as in this Chapter. Amongst others our English Ripley hath delivered things sufficiently obscured; But the youngling Artist ought to ruminate and consider that what ever are nominated in the composition of the Weight, must always be understood of two things only, viz. of Water and Earth, which are sometimes under Spirit and Body, sometime under Mercury, the Sun and Moon, sometimes under Air and Poison, nay under as many infinite other names concealed, as the very first Matter. But that those that seek might be directed into the right Path, and Ripleys' cloud dispersed with the beams of the Sun, let us attend the proportions which he hath disposed in these his own words, Let the Bodies (saith he) be corrected or limated with an equal proportion of Mercury: whence understand that the proportion of Earth and Water must be equal, than he proceeds further and teaches, that one Body of the Sun be joined with two of the Moon, in which words are understood two parts of Water to one of Earth. He proceeds also farther, and joins four parts of Mercury to the Sun▪ and two to the Moon; whence observe that four and two make six parts of Mercury, Water, or Fire, which parts are to be mixed with one part of the Sun, and another of the Moon, which since they constitute two parts of Earth, there shall be a like proportion to the aforesaid six parts, viz. of Water, as one part of Earth to three parts of Water. As appears from his following words: viz. after this manner begin thy work in figure of a Trinity: and with this Key his other Aenigmaes of the weight in this chapter are unlocked. Whence also the Parables of other Philosophers are disclosed, while Book opens Book, and the truth is from them scarce deciphered without a Veil. For they always deliver things that be like, and conceal the truth, that they might deserve both to be said, and be Philosophers.  
But since in Number, Weight, and Measure, all elementated Bodies of Animals, Vegetables, and Minerals, are naturally united, bound, concatenated and compounded, and by the Harmony of these all principiated Principles attain the perfection ordained by God, and completed by his handmaid Nature: Not unfitly may this Trinity, viz. of Number, Weight, and Measure, be called the Golden chain, by which as in all Animals to every Member is granted their special Form, so by this Chain every Member is joined, united, and performs his Office.  
Likewise also in Vegetables (since Nature operates after one and the same manner) we may presume in every Vegetable, it's own proper weight may be particularly observed, also the prefixed number of Flowers, Leaves, and also a due measure of Longitude, Latitude, and Profunditude. Even as Minerals and Metals are also perfected in a fit proportion of the Weight of Elements pure or impure, in a due measure of Time, and certain Numbers: By which bounds rightly disposed all things flourish, but being inordinate and confused, there is made a Chaos, Imperfection, and a Dissolution of the Compound. For in their Concatenation and Connexion, is rebuilt an admirable power of Art and Nature, neither can Nature herself consist without these, nor Art perform any thing. Not enviously therefore did the Philosophers wonderfully conceal the Proportion of the Elements, and the mixture of them in their operation, as if this being known they had unvailed all things. But as much as belongs to our purpose, viz. the weight of the Philosophic Work, these things only are principally observed, to wit, Equals, two to one, three to one, nine to one; which when and how they are to be distinguished, our Dastin (a famous Philosopher) hath in these words clearly opened: When thou dissolvest, the Spirit ought to exceed the Body, and when thou dost fix, the Body to exceed the Spirit. Who therefore knows the due time of Putrefaction to solution, the time of Imbibition, Desiccation, Fermentation, and Inceration, shall with easy pains and small endeavour from the forenumbred Proportions, make choice of what is convenient for every time or season of the Work. And he that hath known the Weight, (as Petrus Bonus saith) hath known the whole Mystery, and he that is ignorant of it, let him leave digging in our Books.    

CHAP. IU. The Philosopher's Fire, what?  
TAke Water Proportionated 
Lullius.  in quality according to the Body which thou wouldst dissolve, in such a manner, as the unnatural may not exceed the natural heat; for every complexionated thing is destroyed, unless the Fire of Nature govern it. There are three Humidities, the first is Water, the chief of resolvable things; the second is Air, and it is the mean between Water and Oil; the third is Oil itself, the cerative of all Elements, and our final Secret. Lull. practica fol. 175.  
Our Fire is Mineral, and vapours 
Pon●anus.  not, unless it be too much stirred up, whose proportion must be known, thatit may only stir up the Matter, and in a short time, that Fire without the Imposition of hands, will complete the whole work. Ponta. pa. 40.  
The Fire which we show thee is 
Senior.  Water, and our Fire is Fire, and not Fire. Senior. pag. 29.  
Argent vive is a Fire, burning, 
Dardarius.  mortifying, and breaking Bodies, more than Fire. Dardarius in Turba 113.  
I say with Lullius that this Water, 
Vogel.  or Vive Argent is called Fire of the Philosophers, not because inwardly it is of its own Nature, hotter than Oil, or the forementioned radical moisture; but because in its actions it is more powerful than Elementary Fire, dissolving Gold without violence, which Fire cannot do. Vogel. pa. 145.  
Let the Artist well consider what 
Lullius.  are the powers of Fire natural, unnatural, and against nature; and what may be the friend, or enemy of each. Lull. Codic. p. 37.  
It is fit the heat be so much, as 
Ventura.  that thou mayst by sweeting send forth the Water, and let it be no way hardened or congealed; because Gum, contrary to the Nature of other things, sweats, and is coagulated with gentle decoction. Ventura pa. 113.  
Philosophers have four different 
Ripley.  Fires, viz. Natural, Unnatural, against Nature, and Artificial, whose divers operations the Artists ought to consider. Ripleus pa. 38.  
The Fires meeting themselves, 
Rosin.  devour one another. Rosin. pa. 265.  
The Spirit is a second Water of 
Scala.  which all the things forementioned are nourished, every plant refreshed and quickened, every light kindled, and it makes and causes all Fruit. The first Water being the Sun is Philosophically calcined, that the Body might be opened, and made spongious, that the second Water might the better enter, to operate its work, which second Water is the fire against Nature by whose power the compliment of this Magistery is performed. Scala pa. 125.  
We calcine perfect Bodies with 
Ripleus.  the first Fire naturally, but no unclean Body doth ingredience our work except one, which of the Philosophers is called the Green Lion, which is the medium of uniting and joining Tinctures. Ripl. pa. 26.  
There is a certain Soul existing between Heaven and Earth, arising from the Earth, as Air with pure Water, the cause of the life of all living things, continually running down upon our fourfold Nature producing her with all its power to a better condition, which airy Soul is the secret Fire of our Philosophy, otherwise called our Oil, and mystically our Water. Idem pa. eadem.  
Our Mercury is made of perfect 
Albert.  Bodies, not imperfect, that is, with the second Water, after the Bodies have been duly Calcined by the first. Albert. pa. 19  
This Fire is called Humour, because 
Vogel.  in it, as hath been said, heat or the fire of Nature is hidden, even as the heat of Animals, in the Primogenian moisture.  
Water since it is Heterogeneal to its Earth; if sensible of the least heat, will evaporate, it being left and forsaken.  
The Soul is no other than Oil, Oil then Water. Vogel. p. 134.  
If any know to make choice of 
Flamelius.  such Matter as Nature delights, and to enclose it rightly prepared in his Vessel and Furnace; He and I (saith Nature) will forthwith do the Work: so he provide the requisite Fire, Natural, against Nature, not Natural, and without ardour. Flamel. pa. 123.  
We therefore call it Innaturall 
Lullius.  or not Natural, because it is not naturated of itself, nor takes away any thing from naturated Nature, nay it rather helps her, by the Mediation of a moderate Exercise, according to what Nature requires in her Reformations. Lullius Codic. pa. 24.  
Our Fire is Mineral, is equal, is 
Artepheus.  continual, it vapours not unless it be too much stirred up, it participates of Sulphur, it is taken elsewhere then of Matter, it destroys, dissolves, congeals, and calcines all things, and it is Artificial to find out, a compendium, and without cost, or at least very little; it is also moist, vaporous, digesting, altering, penetrating, subtle, airy, not violent, not fuming, encompassing, containing, only one, and it is the fountain of Life, or which incircles the Water of Life, and it contains the King and Queens bathing place: in the whole Work that humid Fire shall suffice thee, both in the beginning, middle, and end, because in it the whole Art consists, and it is a Fire Natural, against Nature, and Unnatural, and without Adustion; And to conclude, it is a Fire hot, dry, moist, cold; think on these things and do rightly, without any thing of a strange nature.  
The third is that Natural Fire of our Water, which is also called against Nature, because it is Water, and nevertheless of Gold it makes mere Spirit, which thing common Fire cannot do: this is Mineral, Equal, & participates of Sulphur, it destroys, congeals, dissolves, and calcines all things, this is penetrating, subtle, not burning, and it is the fountain of living Water, in which the King and Queen wash themselves, which we stand in need of, in the whole Work, in the beginning, middle, and end, but not of the other two, except sometimes only. Join therefore in reading the Philosopher's Books these three Fires, and without doubt thou wilt not be ignorant of their sense and meaning concerning Fires. Artephius pa. 31.  
Weigh the Fire, measure the 
Dastin.  Air, mortify the Water, raise up the heavy Earth. Dastin spec. pa. 202.  
By earnest consideration of 
Lullius.  things Natural, Innaturall, and against Nature, it behoveth thee to attain the Material and Essential knowledge of the temper, through all his parts Essential, and also Accidental, that thou mayst know how to behave thyself in our said Magistery, having so comprehended the said principles. Lull. Theor. foe 16.  
There are four principal Fires to be observed, in respect of the Substance and Propriety of the four Elements. Idem pa. 174.  
Although in our Books we have 
Lullius.  handled a threefold Fire, Natural, Innaturall, and against Nature, and other different Manners of our Fire; nevertheless we would signify one Fire, from more compound things, and it is the greatest secret to come to the knowledge of this. Since it is no Humane, but Angelic and heavenly gift to reveal. Lull. Testament pa. 78.  
Son, our Argent vive, or part of 
Lullius.  it, is Water distilled from its Earth, and the Earth in like manner is our Argent vive, animated, and the Soul is Natural heat, which stands bound together in the first Essence of the Elements of Argent vive. Idem.  
In the Structure of the Fire 
Trevisane.  some differed from others, although they all aimed at the same scope, namely, that it should be made after this manner, lest the fugient should first fly away, before the Fire could any way bring forth the persequent thing. Bernard. Comes pa. 40.  
The Fire which we show to thee is 
Scala.  Water; and our Fire, is Fire, and not Fire. Scala. pa. 148.  
Raimond speaking of Fires in his 
Scala.  Compendium of the Soul, saith, It is to be noted that here lie contrary operations, because as contranaturall Fire dissolves the Spirit of a fixed Body, into the Water of a Cloud, and constringeth the Body of a volatile Spirit into congealed Earth: So contrariwise the Fire of Nature, congeals the dissolved Spirit of a fixed Body into glorious Earth; and resolves the Body of a Volatile Spirit, fixed by Fire against Nature, not into the Water of a Cloud, but the Water of the Philosophers. Scala. pa. 126.  
The Water of which the Bath 
Basil. Valent.  of the Bridegroom ought to be made is of two Champions; that is to be understood, confected of two contrary Matters wisely and with great care, lest that one adversary may vanquish the other. Basil. Valent. pa. 32.  
What ever actions they nominate, 
Rosin.  know that these things are always done by the action of the heat of certain Fire, which causes not Sublimation because it is so gentle, nor may it elevate any smoke naturally, by reason of its debility, whence if it be such as may in a manner elevate and not elevate, it is good. Rosin. ad Sarratant. pa. 286.  

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

CHAP. V The Rise or Birth of the Stone.  
THE birth of the Earth is made 
Lullius.  by the way of invented Sublimation: That the Earth hath conceived and drunk of the Water of Mercury as much as suffices, you may discern and know it by its volatility, & privation of feces and dregs from the most pure Substance, while it ascends after the manner of most pure and most white dust, or of the leaves of the Moon, or of splendid Talk. But when thou seest the Nature of the most pure Earth elevated upwards, and as a dead thing even adhere to the sides of the subliming Vessel, then reiterate the sublimation upon her, without the dregs remaining below, because that part fixed with the dregs adheres, and then no man, by any mean or industry, can separate it from them. Lull. Codic. pa. 193.  
Son, you may know that this 
Lullius.  is the general head to all Sublimation of Mercuries. Then take the pregnant Earth, and put it into a Sublimatory vessel luted and well shut up, place it in Fire of the third degree for the space of twenty four hours, and sublime the pure from the impure, and so shalt thou have the Vegetable Mercury, sublimated, clear, resplendent, in admirable Salt, which we properly call Vegetable Sulphur, Sal almoniack, our Sulphur, the Sulphur of Nature, and many other names we impose on it. Lull. Test. p. 4.  
The Water approaching, that 
Semita Semitae.  is Argent vive in the Earth; increaseth, and is augmented because the Earth is whitened, and then it is called impregnation, than the Ferment is coagulated, viz. is joined with the imperfect Body. Prepare it, as hath been said, till it become one in colour and aspect, and then it is called the Birth, because then is born our Stone, which of the Philosophers is called a King. Semita Semitae. p. 441.  
Son, it is a sign when it hath imbibed, 
Lullius.  and retained four parts more of its Weight, that if thou put a little on a heated plate of Gold or Silver, it will all as it were fly away into smoke, which if it do not so, reiterate it until such a Sign appear. Lull. Test. pa. 16.  
But to know this day of the 
Petrus Bonus.  Crisis and the Birth or Rise of the Stone, which is the term of the whole consummation of the Work; it is meet to foreknow the Indicating day, since it is the very sign itself, and things indicated are as it were things signified, for there is the perfection, or annihilation of the Work, because in that very day, nay hour, the simple Elements arise, purified from all filths, which presently stand in need of Composition, before they fly from the Fire, and are turned into Earth, that is in their fixation, and not sooner nor later. Petrus Bonus pa. 127.  
And when thou shalt see that 
Geber.  thing excelling in its whiteness the whitest snow, and as it were dead, adhere to the sides of the subliming vessel, then reiterate its Sublimation without dregs. Geb. in lib. Summae perfectionis pa. 169.  
When this Mercury arises, the 
Ventura.  Sun and Moon ariseth together with it in its Belly. Vent. pa. 170.  
The Heaven is to be reiterated 
Scala.  so often upon the Earth till the Earth become Heavenly and Spiritual, and the Heaven be made earthly, and be joined with the Earth. Scala. pa. 121.  
Restore the vive Argent to the 
Vogel.  Earth and decoct it, and as before sublime, and that reiterate nine or twelve times, always augmenting the Fire in the end, until the Earth with often sublimation and force of the Calcining Fire become White and more Spiritual, part of it being made more subtle, begin something to ascend from the bottom of the Vessel, and to adhere to its sides. But this purging of the Earth, which is performed by Sublimation, is altogether necessary before the Physical Work begin. Vogel. pa. 228.  
The Argent vive exuberated, 
Clangor. Bucc.  that is the Body of the Earth, passing together with the menstruous Matter through the Alembick, and the Sulphur of Nature, is the Spirit of Metals, sublimated and turned into foliated Earth, which is the first and nearest matter of Metals. Clang. Bucc. p. 480.  
Therefore burn it with dry Fire, 
Aristotle.  that it may bring forth a Son, and keep him warily lest he fly away into smoke: and this is that which the Philosopher saith in his Turba, Whiten the Earth, and Sublime it quickly with Fire, until the Spirit which thou shalt find in it go forth of it, and it is called Hermes Bird; for that which ascends higher is efficacious purity, but that which falls to the bottom, is dross and corruption. This therefore is Dust drawn from Dust, and the begotten of the Philosophers, the white foliated Earth, in which Gold is to be sown. Arist. pa. 371.  
Gather carefully what thou findest 
Lullius.  in the middle sublimated, lest it fly away into Smoke, because that is the approved sought for Good, the better Best, the white foliated Earth coagulating as the Rennet of a Lamb, the Ashes of Ashes, the Salt of Nature, the begotten Infant, the first and nearest Matter of Metals, the first Subject in which are its proper Elements, to wit of Natured Nature; the moist and temperate Matter ought to be reduced and fixed, till it flow with its Ferment, like Wax without Smoke, and endure all Fire. Therefore labour with it to Silver, and thou mayst quickly begin the Magistery; nor let it wax old without commixtion, because thou mayst not take it, unless new made after the Birth with its Blood. Lul. Codic. p. 117.  
If from Subliming little shall 
Dastin.  come forth and clean, the Fire will yet be little. Therefore let it be increased. But if much and unclean, the Fire is superfluous, therefore let it be withdrawn. But if much and clean, than the proportion is found. Dast. spec. p. 48.  
The Dust ascending higher from 
Rosar.  the Dregs, is Ashes, Honoured, Sublimed, Extracted from the Ashes, but that which remains below is Ashes of Ashes, inferior, vilified, condemned Ashes, a dreg, and like dross. Therefore make a difference between its clear and limpid, because when it shall ascend most white as Snow, it will be complete, therefore gather it carefully, lest it fly away into Smoke, because that is the very sought for good, the white foliated Earth, congealing what is to be congealed. Rosarius Arnoldi, pa. 427.  
The Calx or Body must be often 
Geber.  imbibed, that thence it might be sublimed, and more yet purged then before, because the Calx doth not at all, or very difficultly climb upward, assisted by the Spirit. Geber. lib. summae perfectionis. p. 172.  
O Nature how dost thou burn 
Artepheus.  Bodies into Spirit, which could not be done, if the Spirit were not first incorporated with the Bodies, and the Bodies with the Spirit made volatile, and afterwards permanent. Therefore the compound receives its cleansing by our Fire: viz. by dissolving the humid, and by subliming what is pure and white, the dregs being cast forth, as a natural Vomit. For in such a Dissolution and natural Sublimation, there is made a deligation of the Elements, a cleansing and separation of the pure from impure, so that the pure and white ascends upwards, and the impure and earthy remains fixed in the bottom of the Vessel, which is to be cast forth and removed (because it is of no value) by receiving only a a middle white substance. And in this is accomplished our Philosophical and Natural Sublimation, not in the Vulgar unfit Mercury, which hath no qualities like these, with which our Mercury drawn from the red servant is adorned. Arteph. fo. 21.  
The first part abides not, unless it be bound to the second in the same hour. Idem.  
It is fit that the end be restored upon its beginning, and the beginning upon the end. Idem.  
When the Artist sees the white Soul risen, let him join her immediately to her Body. When the clean and candid Water shall be generated, it is meet we join the Earth to it in the same Hour.  
And according to Plato, the fieriness 
Plato.  is contraried in the hour of coagulation.  
And according to Dastin, by the access of Cold, the Water may well be turned into dry Earth. Idem.  
There is one and the same thing 
Margarita pretiosa.  in the Subject having all these properties, and operations; for while it remains in liquefaction, by reason of Subtlety it is called Spirit, without which Spirit there can neither be made Generation, nor Conjunction of the Soul and Body. Whence in the whole Magistery, the Spirit actually rules, until the Soul and Body be generated: but while it can fly from the Fire, it is called a Soul, but while it remains in the Fire, and can persevere, it is called a Body. If therefore in the time of Generation the Soul shall stand in the Fire, and his strength prevail, through the force of the Spirit, than she flies from the Fire, and draws with her the Body to flight, and the Workman remains frustrate of his purpose, and expects that which hath been already come and gone, and will never come hereafter, and it seems wonderful to him: But if the strength of the Body prevail above the strength of the Soul, then by equality of Spirit it is turned from Act into Habit, than the Body retains the Soul altogether, nor ever hath the power to fly from the Fire; and the Workman hath his purpose, which the Ancients had, and then the Spirit remains always with them, sometimes in Act, and sometimes in Habit. But a quick and double insight is altogether necessary, specially both in the end of Decoction, and Sublimation, that all the superfluities being whitened, the Artist may see the wonderful and terrible Candour, and may presently obtain his joyful and quiet rest, after this Consummation of Labour, for then by infrigidating the Moon, the Sun is hidden in her Bowels, and the East is joined to the West, Heaven to Earth, and Spiritual to Corporall, whence is said in Turba, Know ye that ye shall not Die the purple Colour, but in Cold. And Hermes, Whose Nature hath been hot, if Cold find him, it shall not hurt him. And Avicen, Know that he which hath evaporated all, hath wrought well, therefore make it Cold, for than is manifest the hidden, and the Manifest by infrigidating is hid. And this Infrigidation or cooling is done with rest, in which there is no operation of the hands, since it is the end of operation. Margarita pretiosa. pa. 204.  
That Earth so mingled with 
Lullius.  Menstruous Matter, is called Argent vive, Exuberated, which gather speedily, and while it is new; after its Birth put it in Water of Metals, in digestion in a tripod of the Athanor. Lull. Test. p. 21.  
This is our Mercury sublimed, 
Dunst●●.  and made fixed from the white altered Earth of Bodies, arising first wonderfully by the power and help of the Water. This is that Mercury, in stead of which the Fools and Idiots assume that compounded of common Vitriol, and Sublimated with Salt, in which they are grossly deceived. Dunstan. p. 18.  
Sublime the Body as much as 
Clangor Buccinae.  thou canst, and boil it with clean Mercury, and when the Body hath drunken some part of the Mercury, subtilise it with a Fire quick and stronger, as thou art able, until it ascend in likeness of most white Dust, adhering to the sides of the Vessel in manner of Snow; But the Ashes remaining in the bottom are dregs, and the vilified dross of Bodies, and to be cast away, in which there is no life, because it is most light Dust, which with a little blast vanisheth, because it is nothing but bad Sulphur excluded by Nature.  
Then the dregs being cast away, iterate the Sublimation of the most white Dust by itself without its dregs, till it be fixed, and till it send out no dregs, but ascend most purely, like Snow, the which is our pure Quintessence; And then thou shalt have the Soul Tincting, Coagulating, and Cleansing, both the Sulphur, and the not burning Arsenic, which the Alchemists may use, that with it they might make Silver. Clangor Bucc. pa. 519.  
When the Water shall necessarily 
Petr●● Bonus.  be generated clean and white, it is meet we join the Earth to it, even in the same hour, and those being joined in their season, all four will be joined, and then the Work is perfect; and if they are not joined, than the Water is resolved into Smoke, with the Earth, and by consequence the other Elements by the force and perseverance of the Fire, and so the Work is annihilated; wherefore it is fit an Artist know the simple Elements throughly, before he begin their Composition, that he may know rightly how to compound them to the constitution of the Compound. Pet. Bonus pa. 221.  
If any of the purer parts remain 
Vogel.  in the Earth (which thou mayst observe from a certain whiteness, promiscuously shining) think not much to mingle it again with the same Mercury, then Decoct, and at length, as hath been said, Sublime till nothing of the purer essence be left in it. Vogelius p. 209.  
In the last day, the World shall 
Basil. Valent.  be judged by Fire, that what before was by its Master made of nothing, might again by Fire be reduced into Ashes, from which Ashes the Phoenix might at length produce her young ones, for in such Ashes lies hid the true and genuine Tartar, which ought to be dissolved; and after his dissolution, the strongest Lock of the King's Closet may be opened. Basil. Valent. pa. 23.  
We have shown thee our Water 
Lullius.  after its congelation with its Ferment, which is then indeed called our Magnesia, and if thou understand our Waters, thou wilt also understand Argent vive. Lull. Test. fo. 108.  

THE COROLLARY.  
In this Chapter is openly explained the Fable of Phaeton, in Ovid's Metamorphosis. As also of Dedalus with his Son Icarus; who when they had made themselves wings of Feathers, and had fastened them with Wax, and when with these they had flown through the Air beyond the Labyrinth, it is reported Icarus flying too high, fell into the Sea, in which he was drowned, because the Sun melted the Wax. By his Father Dedalus is understood the Sulphur of Nature sublimated and Philosophically coagulated. By Icarus the same Sulphur sublimated, but with undue governance of the Artist, and continued violence of the Fire, melted into Water, and buried in the dead Sea. In these also is explained the Fable of our English Roger Bacon the Monk, of whom it is related, That he composed a Brazen Head, whose custody (after many lucubrations) he committed to his servant, that while he refreshed his tired spirit with sleep, he would carefully observe the time, that as soon as ever it spoke, in the very moment he should wake him; but the servant being asleep, the Brazen Head uttered these words, Time is, and again an hour after, Time is past, when by their negligence the Work was deprived of life and annihilated; which also appears in the assertion of that excellent Philosopher Petrus Bonus in these words:  
If in the time of Generation the Soul shall stand in the Fire, and her strength prevail by the force of Spirit, than she flies away, and draws with her the Body to flight, and the Workman remains frustrate of his purpose; and expects that which hath been already come and gone, and shall never come again hereafter, because it is mingled with that condemned Earth, whence it is impossible it should again be separated.  
But as the Condemned or rejected Earth is not found out, unless the pure be separated from the impure; nor is that said to be pure, which in itself contains feculency, of consequence it must be prepared with the greatest Industry, nor with less vigilancy is our Physical subject compounded first by Nature for us, and form into a Metallick Form, so that it may be reduced into the first Matter, and by our skill, viz. by the Separation, Putrefaction, Imbibition, Sublimation, Conjunction of the Elements, there might arise at length a new Form, which is the Basis of the Philosophic Work as is manifest in the Chapter. Whence the saying of Artepheus is apparent. viz. That the first part remains not except it be bound to the second, even in the same Hour. But that Allegation is done by Coagulation, the Coagulation by Infrigidation even in that Hour in which the Artist shall see, and in his Judgement perceive, the whole most pure substance sublimated from its rejected Earth. Which secret of secrets obscured of all Philosophers in their sundry Aenigmaes, concealed and diversely dispersed in their Books, I have in brief so clearly opened, as of none the like hitherto. And this is the Preparation in which (as Senior saith) men are blinded since they know not that the Stone is prepared with this Preparation.    

CHAP. VI The Weights of the second Work.  
IN the operation of our Magistery, 
Rosar.  we shall need one only Vessel, or Furnace, one Disposition, which is meant after the Preparation of the Stone. Rosar. Philosoph. pa. 240.  
The second Work is to turn 
Dastin.  Water and Fire into Earth, and Air into one simple Substance compounded of Simples. Dastin specul. pa. 106.  
If thou impose the Medicines 
Dastin.  equally, thou wilt perceive no Error, but if thou add or diminish, make haste to correct it: whence if a Deluge proceed it drowns the Region, but if too much Siccity should be, it burns up the Roots of Herbs. Who therefore putrifies the Body in the equal part, till it be exsiccated, makes the whole, one white Body, for they are at once Inspissated, Incinerated, and Exsiccated; and this is the Head of the World. Of the Work therefore (as Democritus saith) let part answer part equally. Idem pag. 122.  
In the beginning take our Stones 
Ripleus.  and bury them every one in the Sepulchre of another, and join them together in equal Marriage, that they may lie together, then let them cherish their seed six weeks, nourish their natural Conception, and preserve it, not arising all the while from the bottom of their Sepulchre. Which secret deceives many. Rip. pa. 44.  
Also thus understand, that in 
Ripleus.  our Conjunction, the Male, our Sun, aught to have three parts of his Water, and his Wife nine; which ought to be three to him. Rip. pa. 39  
We cannot with our own proper 
Massa Solis & Lunae.  hands work on Mercury, but with ten species, which we call our hands in this Work, that is, nine parts of Water, and the tenth of Earth. Massa Solis & Lunae. pag. 257.  
But since there are three parts 
Rosar. Arnold.  of his red Water with him, let it be sublimed on this manner time after time, till it be fixed downward. Rosar. Arnold. pa. 449.  
Put clean Bodies in this clean Mercury, poised in an equal balance. Idem pa. 447.  
Boil him at the warm Sun, until 
Dastin.  he hath dried his Water, which being exsiccated, pound him again with water to his Weight, and boil him at the Sun, till he be dried into a Stone; do this oftentimes till he hath drunk of his Water ten times his own quantity, and become dry, hard and red. Dastin spec. pa. 191. 134.  
Son, it behoveth thee to mingle 
Lullius.  the Earth's of the foresaid Sulphurs, that is, of Gold, and Silver together, and prepare them by giving them the fourth part of their Weight, of the said menstruous Matter, by digesting and drying, as it is done in the Creation of Sulphur, until it hath drunk four parts of the said menstruous Matter, and be disposed to Sublimation; which thou shalt sublime in Fire of the fourth degree. Lull. Test. p. 24.  
Take of the sincere Body one 
Dastin.  part, and of the other Copper three, and mingle them together with Vinegar. Senior in Turba. It is meet the Water exceed the Earth nine times, that so in a Decinary number, which is a perfect number, the whole Work may be consummate. But (as Diostenes saith) if too much of the Water be at once imposed, it is not contained in the Earth; but if too much be substracted, it is not joined to the Earth; Whence all the Water is not to be at once imposed on the Earth. Therefore divide it into three parts, and every of them into another third, because so one may better fight against one, then against a number of more: Mingle the Hot with the Cold, the Humid with the Dry, and the mixed shall be temperate, neither Hot nor Cold, nor Moist nor Dry; for one tempers another, making the mixed adequate. Dast. spec. pa. 177. 134.  
A man may be easily stifled in 
Basilius Valentinus.  great Waters, and little Waters are easily exsiccated with the heat of the Sun, so that they may be as nothing. Therefore that the desired Work might be obtained, a certain measure in the commixtion of the Philosophic liquorous Substance must be observed, lest the greater overcome and oppress the lesser Proportion, by which Generation might be hindered, and lest the lesser, in respect of the greater, should be too weak to exercise equal Dominion, for great showers of rain hurt the Fruit, and too much drought produces no true Perfection. Therefore if Neptune have fitly prepared his Bath, weigh well the permanent Water, and consider with diligent care, that thou do not any thing too much or too little to him. Basil. Valent. pa. 42.  
Take of the red Water and 
Arnold.  White, as much of the one as of the other, according to weight, and put them together in a Cucurbite, made of Glass, strong and thick, having a Mouth like an Urinal, afterward the whole Water will be Citrine, even soon enough, and so will the true Elixir be perfected in respect of both, viz. perfect Impregnation, and true Coition. Arnold. in Comment. Hortulani p. 34.  
Let the Queen born by nine 
Dastin.  Virgins, decently attend the Bedchamber of so great a King, and so in progress of time thou shalt determine unity from the denary number. Dastini Epist. fo. 2.  
In this Magistery, the Government 
Basil. Valent.  of the Fire ought to be observed, lest the humid Liquor be too soon exsiccated, and the Wiseman's Earth too quickly liquified and dissolved. Otherwise of wholesome Fishes, thou wilt generate Scorpions in thy Waters. Basilius Valentin. pa. 10.  
What ever actions they nominate, 
Rosin.  understand always, that these things are done by the action of the heat of certain Fire, which makes not Sublimation, because it is so gentle, nor ought it naturally to elevate any Smoke. Ros. p. 287.  

THE COROLLARY.  
Lest perhaps Ripley and Dastin our Countrymen, and most excellent Philosophers, should in this Chapter seem to some, to differ among themselves: since Ripley takes equal parts, and joins them in equal Wedlock; but Dastin affirms the Water ought nine times to exceed the Earth, that so in a Decinary, which is a perfect Number, the whole Work might be consummate: I thought it worth my labour to reconcile this appearing contradiction. As therefore he that well distinguishes, teaches well; so he that knows this distinction of time, shall forthwith have the Solution of this doubt.  
For Ripley first speaks of the first Composition in the second or Philosophic Work, where the Earth and pure Water prepared exactly before must be equally joined in equal Proportion. But Dastin utters that his Opinion of Imbibitions, after the perfection of the second Work; and so while they are distinguished, they are understood, and that easily. But what means Ripley in these words, viz. That they should lie together six Weeks, not rising all the while from the bottom of their Sepulchre? this must be enquired and searched into, since he affirms it a secret which hath deceived many. That Conjunction is done, that even as a Chicken is made of an Egg after Putrefaction, so after this Conjunction and due Putrefaction, we may attain the Compliment of the Work.  
Therefore we must know, if any thing may be born by Putrefaction, it is necessary it happen after this manner. The Earth by a certain hidden and included humidity, is reduced into a certain corruption or destruction, which is the beginning of Putrefaction, which ought to be nourished with such a tempered heat, as that nothing exhale from the Compound, or be sublimed to the top of the Vessel; but that the Masculine and Feminine, the Matter and the Form, Agent and Patient, remain together. The Water in the Earth, and the Earth unseparated from the Water, are contained together, as the yolk of an Egg, included in the inner thin skin, till the time of Putrefaction lose the reins, which will not be done sooner than in the space of forty days; for as Nature hates sudden mutations or alterations, so no Putrefaction is made but in a long time, and appointed, as Dastin elegantly said, viz. The calidity of the Air, subtlety of the Matter, gentleness of the Fire stability of Rest, equality of Compounds, gravity of Patience, and the maturity of Time, do promote and induce Putrefaction, and therefore then also the Air is to be tempered, the Thick subtilised, the Fire restrained, Rest preserved, Proportion adequated, Patience strengthened, and the Time expected, till Nature proceeding naturally shall complete her own Work.  
But that I may return to the purpose, and add Corollary to Corollary; we must observe that in Preparation, three parts of the Spirit are assumed to one part of the imperfect Body, and at last about the time of the Birth three parts of imperfect Body are assumed to one of Spirit, and this not once, but often. But in the second Work, which of Philosophers is called the first; first, part is joined with part, afterward three parts of Body to one of Spirit, and that the oftener for Imbibitions, and at length three of Spirit to one part of perfect Body for inceration or fermentation, by which is performed our Mystical, Divine, and more than perfect Work numberlesly exceeding the very degree of Perfection.    

CHAP. VII. Of Imbibition.  
LAstly, nourish such an animated 
Parmenides in Turbam.  thing with its own Milk, that is, with its own Water, from which is concreated the Work, or the thing begun from the beginning. Exercit. in Turbam p. 165.  
Give him the fourth part of 
Ripley.  new Water, and yet he ought to have many more Imbibitions; give him the second, and afterwards the third also, not forgetting the said Proportion: And when thou hast made seven Imbibitions, than thou must turn the Wheel about again, and putrefy all that Matter without addition. Ripley pa. 51.  
If thou wouldst Volatise or Imbibe, 
Clangor. Bucc.  thy prepared Elixir, the second, third, or fourth time, this must be done with the fourth part of the Elixir of Mercury, but do this ofttimes, until the part of Water perish, that is, waste or consume, so that it ascend no further. But yet I command ye, pour not on the Water at once, lest the Ixir be drowned, but by little and little, that is, pour it in at seven times, and powder it, and last of all exsiccate. Clangor. Bucc. pa. 505.  
Moisten and beat it together 
Hermes.  many days, and this nine times, which are assigned by the nine Eagles, and in every Dissolution and Coagulation, the effect thereof shall be augmented. Hermes de Chemia pa. 179.  
Beat the Earth oftentimes, and 
Avicenna.  by little and little imbibe it from eight days to eight days, Decoct and after moderately Calcine it in Fire, and let it not weary thee to reiterate the Work oftentimes, for the Earth bears not fruit without often watering, whence if it be dry, it thirstingly drinks up its humidity and wet. Avicen. p. 420.  
If ye make it without weight, 
Dastin.  Death will befall it, therefore put upon it all the rest of its Humour, temper it neither too much, nor too little; because if there be much, a Sea of perturbation will be made, but if little, it will be burnt to a brand. For the heat of the Fire (as Avicen saith) if it may not find Humidity which it dries up, it burns, but if thou pour in much moisture at once, thou wilt not desiccate but dissolve. Therefore the Weight is every way to be considered, lest too much siccity or superfluous Humour corrupt, that through thy whole Work thou dissolve so much by Inhumation, as falls short by Assation, and diminish so much by Assation, as the Inhumation dissolves. And every dissolution shall always be made by Inhumation, and Connexion. The Humour gotten by dissolution, natural heat only remaining, shall always be desiccated. Dastin. Epist. fo. 5.  
I began industriously to exhaust 
Trevisane.  the Water, yet so that there might not remain in it above the tenth part in ten parts. Trevisane p. 47.  
It is meet the Water exceed the 
Dastin.  Earth nine times, that so in a Decinary, which number is perfect, the whole Work may be consummate. Dast. spec. pa. 134.  
It behoveth thee to take one 
Cadmon.  part of our Copper, and of permanent Water, which also is called Copper three parts, then mingle them together with Vinegar, and boil them so long, until they be thickened, and there be made one Stone. Cadmon in Turba. pa. 37.  
It is nourished with its own 
Semita.  Milk, that is, with Sperm, of which it hath been from the beginning, but Argent vive is imbibed again and again, till it can imbibe two parts, or what may suffice. Semita p. 442.  
Son, settle thy Spirit to understand 
Lullius.  what we say, do not drink unless thou eat, nor eat unless thou drink; we tell thee this in respect of uniform Imbibition, which thou must make of moist and dry successively. Lull. pract. fo. 193.  
It is meet the King rest in a sweet 
Dastin.  Bath, till by little and little he hath drunk the Trinity of his Nourisher, and let Drink be after Meat, and not Meat after Drink; therefore let him eat and drink one after another with discretion; desist not therefore to moisten, decoct, and desiccate the King, till he hath devoured his Mother's Milk, the Queen with him being nine times prostrate on the Earth. Dastin. spec. fo. 4.  
Let the King after forty days 
Pythagor.  moistening in all his own humour, be always putrefied in equal heat; till he put on his Mother's white Countenance. Pythagoras in Turba pa. 80.  
Three times shalt thou so turn 
Ripley.  about thy Wheel, keeping the aforesaid Rule of repast. Ripley pa. 53.  
When thy Matter hath conceived, 
Lullius.  expect the Birth, and when it hath brought forth, thou must have Patience in Nourishing the Boy, till he can endure the Fire, and then of him thou mayst make free Projection, because the first Digestion is made. Lull. Theor. foe 30.  
At length nourish such an animated 
Parmenides  Body with his own Milk, that is his Water, of which is concreated the Work, or the thing begun from the beginning, but concerning the feeding it is taught, that the Proportion be so ordered in itself, that there be three parts of Water to one of Lead. Parmenides in Turba. p. 165.  
With that permanent humidity, 
Lullius.  which likewise took its original from vive Argent, imbibe our Stone, because by it the parts thereof are made most clear, as is manifest, when after its perfect putrefaction, from every corruptible thing, and chief from the two superfluous Humours, viz. the unctuous, adustible, phlegmatic, and evaporable parts, it is reduced into its proper incombustible Substance of Sulphur, and without that Substance, it is never corrected, augmented nor multiplied. Lull. Codic. pa. 46.  
The Water is living which came 
Artepheus.  to water its Earth, that it might Germinate and bring forth fruit in its season; for by watering, or bedewing, all things born of the Earth are generated: The Earth therefore doth not germinate without the watering and humidity of May dew, that doth wash, penetrate, and whiten Bodies, like rain Water, and of two Bodies make a new one. Arteph. fo. 17.  
Beat the Earth and imbibe it 
Rosarius Philos.  with Water by little and little, from eight days to eight days, decoct it in Dung, because by Inhumation, Adustion is taken away: and let it not weary thee to reiterate this often, because the Earth bears not fruit without frequent watering. Rosar. Philosoph. p. 355.  
As often as ye moisten the Ashes, 
Dastin.  desiccate them by turns, but if it be moistened before it be desiccated and made Dust, it is drowned, inebriated, and reduced to nothing; for he that makes it without weight (as Trismegistus saith) kills and strangles it, because who drinks and thirsts not, cherishes indigestion, and doth invite and induce the Dropsy. Dast. spec. pa. 209.  
Then must it be beaten, and 
Afflicts.  with the remaining Water and a half, be seven times moistened, with permanent Water consumed, it must be putrefied, till the desired thing be obtained. Afflicts in Turba.  
But ye shall moisten this redness 
Nicares.  seven times in the remaining Water, or till it can drink all its Water, then boil it till it be desiccated and turned to dry Earth, then let it be put in a kindled Fire forty days, until it putrefy, and the Colours thereof appear with the Ashes. Nicares in Tarba 102.  
As the same thing is both an 
Dastin.  Embryo, Infant, Boy, and Man, passing from an incomplete Essence, to a perfect Compliment: So also our Compound, by increasing passes from one thing to another better thing, and from incomplete Essence, with its own Milk is carried forth to his compliment of the Elixir. And therefore all its Compound is of the form of the Elements. Wherefore Morienus saith, the disposition of that work is like the creation of a Man, when as he is nourished of himself by increasing from day to day, and from month to month, till he hath attained his Youthful age, and in a certain time be completed. Dast. spec. pa. 150.  
The near cause of this fixation 
Lullius.  is a very little mixtion of both by their least parts, so that the height of the Volatile, may not excel the height of the fixed Body, but let the virtue of the fixed Spirit, excel the height of the unfixt, according to the intent of fixation. Son if thou understand this, thou mayst have the Treasure of Heaven and Earth. It is required when the Body is so naturally augmented, and nourished by convenient moisture, that then near the measure, thou imbibe it with the more Water of its nutrition or augmentation, according to the Weights revealed by Art, to the conformity of principles, and the quality of the Body given to be augmented, and let it be decocted with a gentle Fire, exsiccating the natural heat, and not exceeding until it attain its perfect whiteness. Lullii Codic. pa. 157.  
And note that after Imbibition 
Lullius.  they ought to be buried seven days. Therefore iterate the Work many times, though it be tedious, and the Weight in this must be every way observed, lest the too much siccity or superfluous Humour spoil it in the operation, as namely decoct so much by Assation, as the Dissolution hath added, and by Imbibition dissolve as much as hath been wasted by Assation, wherefore thou shall sweetly and not hastily irrigate the Earth from eight days to eight days. Idem.  
If one Imbibition, one Decoction, 
Dastin.  one Contrition doth suffice, they would not so much have iterated their say, but therefore they did this, that always they might insist on the Work, without divorce and tediousness. Wherefore also they say, Hope, and so shalt thou obtain. But when it is exsiccated, then by another Course, let it be delivered to insatiable Comestion, that being by degrees between every Inceration, burnt into Ashes, it might try the power thereof. Dastin Epist. fo. 4.  

THE COROLLARY.  
Aristotle affirms in the first of his Physics, that the whole is not known without the parts in which it consists; But the whole as it resents the nature of all its parts, so the whole and the perfect are altogether the same. Whence it follows, that it is not sufficient for a Man to know the Subject of some Edifice, that thence a House might be built, unless he knew the particular parts, and their Construction and Composition. So likewise it would little conduce to the perfection of the Stone, to have known only the Subject and its Preparation, unless after it be prepared the Artist know how to bring it to Maturity, then to nourish it, and lastly to feed it, even until it attain a Degree above perfection. Then the parts testify of the whole, and the whole of the parts, the beginning of the end, and the end of the beginning; for what pity were it an Heir from the Kingly Stock should be born, and none found that knew how to nourish it? Therefore to nourish this our Infant we advise with Physicians, that (since he is of the Royal Stock, and the most pure constitution) he might not be delivered to any strange Nurse, but might suck the Breasts of his Mother, who as she had before nourished him in the Womb with her own Blood; so being now come to Maturity, he is to be nourished, and in a due proportion fed with the exuberated Blood, circulated and rectified through the Mamillary veins. And the medicinal measure of that Milk, let it be weekly the fourth part of the weight of the Infant; But let him keep this Diet for seven Weeks, till he be so Medicinally fed that while in a glassen Lodge (ordained and firmly obserated by Physicians and Philosophers) he be placed and reposed in a Bath, and being lulled asleep, his limbs dissolve and melt with sweat, which by the help of Art and Nature, and due governance, shall resume their former shape, renewed, and their strength so multiplied, that now he desires Kingly food, with which nourishment in a short space he will become a King, stronger than a King, and so stout in Battle, that he alone being a most powerful Conqueror, will obtain the Victory against ten thousand Enemies. Therefore seek this King, whom who so hath for his Defence, shall command all Sublunary things.    

CHAP. VIII. Of Fermentation.  
BY the Testimony of all Philosophers 
Tauladanus.  there are three parts of the Elixir, viz. Soul, Body, and Spirit; The Soul is only the Ferment or Form of the Elixir, the Body is the Paste or Matter, which two parts are to be drawn from Metals only; to wit, the Form from the Sun and Moon, the Matter from Jupiter, Saturn, Venus, and Mars, as also Lullius affirms. But the third part of the Stone is Spirit, which since it is the Seat and Chariot of the Soul, it doth pour the Soul into the Body, and compounds and joins these two extremes with an indissoluble bond of agreement, which Mediator being removed, the Soul can never enter league with the Body. For two extremes agree not well, nor tarry in one place, unless they are reconciled and confederated by the help of a mean. This Spirit it nothing else then that liquor attenuating the Form and Matter of the Stone, and reducing it to a spiritual Nature, which Spirit is sometimes called of the Philosophers, Heaven, sometimes solutive Mercury, sometimes menstruous Matter, sometimes Quintessence, and infinite other names. Tauladan. pa. 338.  
Unto thy Compound add the 
Ripley.  fourth part the Ferment, which Ferment is only of the Sun and Moon. And know that there are three Ferments, two of Bodies in pure Nature which ought to be altered, as we have told thee, the third most secret, which we now meditate, is that first Earth with its proper green Water; wherefore while the Lion thirsts, make him drink, until his body be broken. Ripley pa. 56.  
Take the fourth part of the 
Semita Semitae.  Ferment, and let that Ferment be dissolved, and made Earth like an imperfect Body, and prepared after the same manner and order; moreover join and imbibe it with the aforesaid blessed Water; for Ferment prepares the imperfect Body, and converts it to its own Nature, and it is not Ferment unless Sun and Moon. Semita Semitae pa. 444.  
Give it fermented Ferment, equally 
Rachaidibus.  elementated with every Element, which is Gold; give it the fourth part, but which is first calcined and dissolved into Water. Ferment is twofold, white and red, of which the Ferment of the Sun, is the Sun, and of the Moon, the Moon. But let the Ferment be the fourth part of our Copper. Rachaidibus pa. 393.  
Thou wilt have no perfect Ferment 
Dunstan.  till it be altered, with our Mercury, from its first qualities, into a new whiteness, between Putrefaction and Alteration. Dunstan. pa. 7.  
They who knew not Nature's 
Lullius.  indigency, thought this Ferment ought to be prepared with new menstruous Matter, in which is Fire against Nature, not perceiving the perdition of the Temperature from which the Body departs, by reason of the burning Fire, viz. against Nature. Ferment, to wit, a Body, as much as it is understood for Ferment, is not prepared but with natural Fire and Water of Mercury. Lull. Codic. pa. 211.  
Take one part of Ferment, and 
Rosar.  three of imperfect Body, dissolve the Ferment in Water of Mercury equal to it, boil it together with a most gentle Fire, and coagulate that Ferment, that it may be as an imperfect Body. Rosar. Philosoph. p. 317.  
Take red Earth, and form it 
Arnold.  into thin Plates, or shaved Dust, and put it in Water, as hath been taught, and it shall not be dissolved in it, but only calcined into red Dust; which done, remove the Water warily, and put it into another Vessel, like that in which it is, so that the calcined Dust of red Earth may remain in its Vessel without Water, and in the removed Water put white Earth, and that shall be dissolved, and so Water shall profit thee, and shall not be spoiled. Arnold. in Cament. Hortulani pa. 31.  
In the preparation of the Ferment, 
Lullius.  before its last Fermentation we use vulgar Mercury, not only solemnly prepared, viz. into Virgin's Milk, but as it exists in its Nature, by the alone Sublimation to this, that it might reduce the Body of Ferment to its simplicity, and it may be the mean of conjoining Tinctures. Lull. Codic. pa. 215.  
Let it be given to an insatiable 
Dastin.  Devourer, afterwards it must be nourished with grosser meat, that complete Digestion being received, it may pass from the Mothers into the Father's Kingdom. Dast. Epist. pa. 6.  
As the Ferment of Gold is 
Tauladanus  Gold; of Silver, is Silver; so the Ferment of Iron, is Iron, of Copper, is Copper, and of Lead, is Lead. Therefore every Agent acts according to its form. To some, what we have spoken may seem new; as if the Elixir could be made of all ignoble things, which shall turn all other things as well noble as ignoble, either into Mars, or Jupiter, or Saturn, or Venus. Which although it now seem new and incredible to many learned men, and chief to Petrus Bonus, a man of singular learning; yet there is no necessary reason, which forbids it may be done. Nay if it were not done, Alchemy had been lost, and the Art of Chemistry might have been worthily called a Figment and a Fable. For Nature hath established this Law, viz. That as often as Actives are rigbtly joined with Passives Action and Passion do immediately follow, and the alteration doth always resent and savour of the nature of the Agent. And as often as that which before had the strength and qualities of the Patient, be so disposed that it can stoutly act, it is necessary that the alteration be answerable and conformable to the Nature of the Agent from which it suffered. Wherefore if ignoble Metals disposed to suffer or change by the action of Gold or Silver, rightly disposed to Action, it is necessary that noble Metals disposed to suffer should be changed by ignoble Metals, skilfully disposed to Act. Tauladanus pa. 297.  
Let the Ferment be prepared, 
Clangor Bucc.  that the powder may be white and subtle, if thy intention proceed to white; but if to red, then let thy powder be of Gold prepared most Citrine; and there shall not be other Ferment: the reason is, because those two Bodies are shining, in which are tingent splendid Rays, excelling other Bodies naturally in whiteness and redness. And if thou wouldst ferment white Earth, divide that Earth into two parts, one part thou shalt augment to a white Elixir, with it's conserved Water, (and so it never ceases to be of it) and the other part put into its Glass, that is, the Furnace of its Digestion, and increase the Fire to it, until by the force of the Fire, it be turned into most red Dust, even as dry combust Saffron. And if thou wouldst that the most white Elixir have the Tincture of Redness, transforming and tincting Mercury, the Moon and every Body into the most true Sun, or Solificous Body; then ferment it's three parts with another part and a half of most pure prepared Gold, and let the powder be most subtle with two parts of Solificous Water artificially reducing by Union by the least parts into one Chaos even unto the inmost part of the Body, and place it in its Glass in his Fire, and decoct it, that the most true bloody red Stone might shine forth. Clang. Bucc. p. 529.  
There is no other Ferment but 
Lullius.  of the Sun or Moon. And it is not Ferment until the said Bodies be turned into their first Matter, because it is expedient, that Ferment be compounded of the Sun, and the most subtle Earth. Wherefore if thou knowest not how to reduce two perfect Bodies into their first Matter, thou canst have no Ferment. Lull. Theor. p. 92.  
For this is Mineral, that when 
Massa Solis & Lunae.  thou putst Water on the Earth, the White overcomes the Citrine and Red; and whitens them into whiteness of Silver. Then the Citrine overcomes the White and Red, so that it makes them Citrine, above the Citrinity of Gold, and then the Red overcomes the Citrine and White, and reddens them into a Tyrian redness, and when thou seest these, rejoice. Massa Solis & Lunae. pa. 212.  

THE COROLLARY.  
As in this Chapter is clearly and plainly taught the excellent manner of Fermentation, so to the unexperienced Reader, this contradiction may appear, between Raimund and Ripley in these words, viz. whilst Raimund affirms two Ferments only, one of the Sun, another of the Moon; but Ripley adds a third, which is called the Green Lion, and the unclean Body, which is also called Laton, which Laton since indeed is no other thing then an imperfect compound Body of Gold and Silver according to Morienus; that third of Ripley is clearly demonstrated to be no other thing than immature Gold and Silver; and so they do not differ but agree in matter of Ferment, though for immaturities sake it be signified by another name. To this our Dunstan Archbishop of Canterbury seems to assent. It is certain the Earth may be the Ferment of Water, so it be fixed, and the Water the Ferment of the Earth, if contrariwise it be perfect and pure, and this altogether without all help of Vulgar Gold and Silver. Which words do seem indeed to bring a new controversy amongst their opinions, while some affirm the Elixir cannot be made without Vulgar Gold and Silver. Again, others affirm that Vulgar Gold and Silver is nothing useful in our Work: Let therefore Dunstan's opinion intercede. We must note (saith he) that ancient Philosophers did not use Vulgar Gold and Silver in this Work, and therefore they said their labour needed no great Cost, but might equally be performed as well of the Poor as of the Rich, the Countryman as Citizen; which would altogether differ from truth, if it might not be performed without Vulgar Gold and Silver. He thus taught therefore that we should take heed: For although Gold and Silver may be subtilised and mingled with Tinctures, and be reduced to lesser Elixirs; yet the way according to the Doctrine of the Philosophers, is not in them; For their Gold and Silver are two chief Tinctures, Red and White buried in one and the same Body, which by Nature never attained their perfect Compliment, yet they are separable from their Earthly Lutosity, and accidental Dross, and then by their proper qualities so commixtible with Earth's pure Red and White, and are found so fit Ferments for them, that they may no way be said to need any other thing. In which words is described no other thing than Ripleys green Lion, or their Gold, not Gold, unless in possibility while as yet immature. Which always and only is set apart and chosen of all Philosophers, and those that understand, for their first Matter. Whence it is clearly manifest that neither Vulgar Gold nor Silver ought to be taken for the first Matter, but yet it is doubtful. If, why, and when they are necessary for us, to the Composition of the Elixir. To which I answer from the authority of the Philosophers, That they are so necessary, as without them the Elixir cannot be perfected. But yet not as they are Vulgar Gold and Silver, but being so altered as that they may be reduced to their first Matter, and while they are fixed by Nature, may be made Volatile by Art, and then at length while they are in such a Condition, it shall be impossible for any Artist to reduce them again to Vulgar Gold and Silver, after the manner of Goldsmiths; because then according to the Turba the Body becomes incorporate, as also Rosarius witnesseth. He that knows so to destroy Gold, that it be no more Gold, has attained the greatest secret. And when it is so prepared, than it shall be the first proper Dish, of which our Infant is nourished, and by Philosophers shall have the name of Ferment. Which, after the Stone be come to its perfect Redness, and hath been nourished with the Mother's Milk, it ought to be joined with its red Earth for the accomplishment of the Elixir, that it might render a more than perfect Tincture, and might communicate its fixed Nature, to the prepared Medicine, which being specificated it might at length become perfect. Therefore hence it appears, That why, and when Vulgar Gold and Silver are not necessary to the compliment of the Work. That therefore I may briefly reduce to one Harmony this appearing Controversy (which the Philosophers understanding one another mutually, deliver purposely in intricate terms) in these words of Guido Montanus, viz. Although the Philosopher's Stone may be made even to Whiteness and Redness without Vulgar Gold or Silver, yet the Elixir cannot be made without Vulgar Gold or Silver, altered and prepared as before. But that I may conclude this Corollary, always observe, that after the Work of Winter is performed, and thou shalt see the Sun exalted in Aries, and that then the Philosophic Work be begun, That in that very hour we ought to prepare Ferments, because they need long Preparation, and it would be the greatest inconvenience, that when the King should hunger, food should be wanting, or that there should not be a Dish of Dainties prepared. Therefore let every Artist be provident.    

CHAP. IX. Of Projection.  
A Dry earthy Body tincts not, 
Artepheus.  unless it be tincted, and because it enters not, therefore it altars not. Therefore it tincts not Gold, because the hidden Spirit thereof ought first to be extracted from its Belly by our white Water, that it might become altogether spiritual. Arteph. fo. 13.  
Many through ignorance have 
Ripley.  destroyed their Work, when they have made Projection upon impure Metal; for their Tinctures by reason of Corruption do not remain, but vanish, because they removed not from the Bodies those things which after Projection are brittle, dark, and black. See therefore thou first Project thy Medicine on Ferment, than that Ferment will be brittle as Glass; then cast that brittle Substance upon Bodies clean and very pure, and presently thou shalt see them curiously coloured with Tincture which will abide all Trials. So make three, four, or five Projections till the Tincture of thy Medicine begin to decrease, then is there an end of making further Projection. Ripley pa. 62.  
But the manner of Projection 
Avicenna.  is, that thou Project one part of the foresaid Medicine upon a hundred parts of fused or poured Gold, and it makes it frangible, and the whole will be a Medicine of which one part Projected upon a hundred of any fused Metal turns it into the best Gold. And likewise if thou work with the Moon; But if the Medicine or Elixir should not have ingress, take of the Stone extracted in the first operation, and of the foresaid Mercury a like quantity, and mingle them together, and incorporate them by grinding upon a Stone, and then distilling in a Bath, that they might the better be joined together, then dry them. Avicenna pa. 435.  
Son, compound the Minerals, 
Lullius.  which pertain to the Mineral Magistery, by multiplying their virtue thus: Take one part of the Powder or Dust, viz. an ounce or pound, and Project it upon ten parts of Amalgama, made of one part of the Moon or Sun, and five of Mercury, and the whole shall be turned into Powder or Dust according to the condition of Dust; and Project one of those ten parts, upon other ten of Amalgama or simple Mercury, so proceed by Computing and Projecting until thou see the Matter turned neither into Dust nor Metal, but into a hard frangible Mass, and make trial of it, viz. how many parts, one part can turn into Metal; and by this manner thou shalt necessarily find the end of Projection, otherwise thou shalt never find it, unless it be first converted into a hard frangible Mass, as we told thee before. Lull. Test. pa. 64.  
But this is the greatest Secret, 
Ventura.  that the virtue of the Medicine shall be also augmented in the Projection, not only in extensive Quantity, but also in the virtue of Perfection and Goodness, viz. If the Medicine be Projected in a due Proportion upon a Body, and the whole be put into Fire, and augmented by its degrees, and be oftener dissolved, and oftener coagulated, till it be more fluxill than Wax. Wherefore if in Projection the Medicinebe so much weakened that it cannot have ingress any longer, ingress is given to it if part of the first Medicine be joined to it, and it be decocted by dissolving and coagulating till it flow. But by how much less the virtue of the Medicine is, it is necessarily convenient to administer the Fire from the beginning, and according to the degrees of Time, by so much the more temperature. But if there shall nothing remain of the first and most perfect Medicine which might be added, (which lest it happen to him, the ingenious Artist must chief beware) thence it will be fit to do otherwise. The third manner is (according to Rosarius) that a little part of the Medicine, whether white or red, be joined with the Stone or our Mercury, (which was never in the Work) and let it be put to digestion as before, and decocted by Putrefying, Subliming, and Fixing, until the whole become a tinctured Oil, than again thou shalt have the perfect Stone; and this is done in a few days, and with less cost, labour, and hazard. But always keep some part for Ferment, as well of the White as Red; and this wise Consideration shall excuse thee of much trouble. Ventura pa. 195.  
Let one part of Medicine be 
Clangor.  taken, and ten parts of putrefied Mercury, so that Mercury be made hot even to Fumosity, and then let the Medicine be cast upon it, which will presently flow, even penetrating the least parts; then by a convenient Fire made strong, let the flowing Mercury be gathered together, of which let a little part be taken, and let as much of his vive Mercury be put to the Fire, and let the Weight be proved; If the added Mercury shall notably recede, than it affects the Medicine to its farthest parts. But if the Body in the Body shall not be notably broken, but that the Matter be yet frangible, and too soft or hard, then again take a little of this, and as much of crude Mercury, and in all things proceed, as hath been said, till thou have thy intent. Clangor. Bucc. pa. 539.  

THE COROLLARY.  
As the Provision of Citizens, if it were not supplied by Country men, would suddenly be wasted, and in like manner the great Store of the Country men themselves quickly exhausted, if after the Work of Winter, viz. the Preparation of the Earth, and winnowing of the laid up Corn, it were not again delivered to naturating Nature, and again laid up in her lap to putrefy, dissolve, and multiply: In like manner also, in the Philosophic Work, whose included Matter is not easily found out, whose mystical manner of Preparation is not understood without infinite Lucubrations; lastly, whose Process (that it might be brought unto a degree above perfection) though long, difficult, and hazardous, before that the immense and infinite treasure be perfected; No otherwise that being performed (unless we shortly, and with a little cost and trouble obtain the manner of multiplying) would all that be speedily consumed, which was gotten by long and unwearied industry.  
Therefore take this for a Corollary, that since it is manifest from what hath been said, that Medicine is to be multiplied two ways. First in quantity and quality, or else in quantity only. In quantity and quality it is done by dissolution and fermentation; in quantity, only by Projection: Thou must with all care and providence take heed, lest through ignorance of the right form of Projection, that Divine Work, (when it is now brought to its Compliment, and degree above perfection) should be destroyed. Therefore he must know, that upon whatsoever Body thou shalt first project the Medicine, it will change it into Dust answerable to the nature of the Body on which thou didst Project it, which indeed is Mystical and to be wondered at; If therefore thou desirest to bring thy Elixir to the Sun, let thy first Proportion be made upon the Sun, that in the Sun it may be specificated. And so with the Moon to the Moon, thou must thence proceed as hath been manifested clearly enough from the authority of most approved Philosophers.    

CHAP. X. Multiplication.  
EVery increasing or growing 
Semita.  thing, both Vegetable and Animal, is multiplied in its kind, as Men, Trees, Grain, and the like, for of one Seed, a thousand are generated, therefore it is possible that things be infinitely increased. Semita Semitae pa. 438.  
But thou shalt multiply the 
Bacon.  Medicine thus; After thou hast completed it, take notice on how many it falls, which being foreseen, again resolve, and congeal it, and in every Resolution the Tincture is doubled, that if before its resolution one part fall upon a hundred, afterwards it will fall upon two hundred. Bacon foe 19  
Medicine may be multiplied 
Scala.  two ways, first by Dissolution and Reiteration of Congelation, and this is its virtual Multiplication in Goodness or Quality; the second by Fermentation, and this is its Multiplication in Quantity. Scala 165.  
The Multiplication of Medicine 
Rosar.  is performed two ways, one by the reiterated Dissolution and Coagulation of the Stone; the second by Projection of the first Elixir Stone upon a Body, either White or Red, in such a Quantity, that the same Body may also be turned into Medicine, and then there may be put together to dissolve in their Water and menstruous Matter, and so the first Elixir is the Ferment of such a Tincture; and so do Women that bake. Rosar. Philosophor. pa. 347.  
The Augmentation in Goodness 
Clangor.  and Quality, is to dissolve and coagulate the very Tincture, that is, to imbibe and exsiccate it in our Mercury. Or thus, take one part of the prepared Tincture, and dissolve it in three parts of our Mercury, than put it in a Vessel, and seal the Vessel, and cover it with hot Embers, till it be exsiccated and become Dust, then open the Vessel, and again imbibe and exsiccate as before, and how much the oftener thou dost this, so often shalt thou gain some parts. Or else take of the fixed Matter which tincteth, that is, of the prepared Tincture three parts, and of the Philosophers Mercury one part, and put it into a Vessel, and seal the Vessel, and put it among hot Embers as before, and exsiccate it, that it may be made Dust, then open the Vessel, imbibe, and exsiccate it as before: And the Water that is Argent vive or Mercury, adds nothing to the Weight, or to the Body, unless as much as remains of the Metallick humidity.  
Also Multiplication in Quantity is made by mixtion of the Medicine with vulgar Argent vive in a Crucible, which Argent vive indeed is turned into red Dust by admixtion of the Stone, and again, that, of that Argent vive which should be cast upon other Argent vive, is again also turned into Dust, and so thou shalt make reiterations of the Dust of Argent vive upon other Argent vive, until the Argent vive cannot be turned into Dust, but remain turned into a perfect Metal. Clangor Buccinae pa. 533.  
If thou wouldst multiply it, it 
Artepheus.  is fit thou dissolve the red again, in a new dissolutive Water, and in an iterated decoction to whiten and redden it by the degrees of Fire, by reiterating the first Regiment or Work. Dissolve, Congeal, Reiterate, by Closing, Opening, and Multiplying, in Quantity and Quality, as thou pleasest. Because by a new Corruption and Generation, is again introduced a new Motion, and so we cannot obtain an end, if we would always operate by Reiteration, Dissolution and Coagulation, by the mediation of our Dissolutive Water, that is, by dissolving and coagulating through the first Regiment or Work, as hath been said. And so the virtue of it, is augmented and multiplied in quantity, so that if thou hast an hundred in the first Work, in the second thou shalt have a thousand, in the third ten thousand, and so by prosecuting, thy Projection will become infinite, in truly, perfectly, and fixedly tincting or giving Tincture to every Quantity, how great soever, and so by a thing of no value is added, Colour, Weight, and Virtue. Arteph. fo. 37.  

THE COROLLARY.  
I knew (said Count Bernard of Trevisane) a certain man of the County of Anchona, who had very well known the Stone, but was ignorant of the Multiplication, He (saith he) did solicitously follow me sixteen entire years that he might learn, but from me he never knew it, for he hath the same Books as I.  
But I cannot think any man so dull and stupid, but that he may from this Chapter easily understand the Multiplication of the Stone. Such things by how much the oftener they are dissolved, filtrated, and coagulated, become by so much the more subtle, pure, penetrating, and much more transparent. It is likewise so with that Physical Stone, which, although it be brought to perfection, yet by how much the oftener it is dissolved and coagulated, by so much the more the strength thereof is multiplied in Projection, even until it attain an infinite number. To the practice whereof in this our last Chapter, it will not be requisite that I add a further Paraphrase; since this our dissolving Philosophic Mercury is to every one clearly evident from what hath been said in these our Collections. That, that is Fire which they call Natural, by whose help the Solution and Resolution of the Elixir is performed, and the Proportion thereof, and manner operating, they have truly and elegantly explicated in this Chapter without Tropes or Figures: For before this time, was enough and too much obscured, and over shadowed by their parabolical Mists, that true Pathway by which every lover of the Art is brought through difficulties, Woods, and Mountains, to that most famous Tower of Philosophy, consecrate to Art and Nature, in which the Fire of Nature is imprisoned and locked up.  
The Tri-une God, Father, Word, and Holy Spirit, Incomprehensible height, Impartible Trinity, Immutable Essence, which rules all things, but not inclusively, beyond all things, but not exclusively, Immense, Incircumscript, Ineffable, from his infinite and unspeakable Mercy, vouchsafe to open, detect, and unlock it, to all that worthily importune and implore his Aid, to his eternal praise and honour. Amen.    

Things to be observed.  
1. THE Material Part being known, and had, it ought not to be kept in a Hot, and Moist, but in a Cold or Dry place; nor be kept long: but thou beginnest to Work with it whilst it is fresh, and but newly Extracted from its Mine.  
2. Begin not to Work, unless thou hast so much of the Proper Material weighed out, as will serve for two years; that in case thou failest the first time, thou mayst correct it the second. Because thou canst not examine Truth without Falsehood; nor that which is Straight without consideration had of that which is Crooked. So that if thou shouldst want Matter to work upon, thou leavest the Work unfinished, and gettest nothing but thy Labour for thy Pains.  
3. The Elements are to be separated in a soft Bath, that the Alembick be not perceived to be hot, but that the vapour (being Elevated and Congealed in the Colder Air) may be turned into Water, having the form of all the Species' whereof it is Generated.  
4. After the Water shall be Distilled, let it not stand long when it is fit for Operation; Because the Coagulum thereof falleth into the bottom, congealing the Coagulated (Body) by the Coldness and Dryness of the Air: which (saith Senior) happened to one of my Associates, who found it so for a whole year, but not Distilled.  
5. It is necessary the Artist have a great Quantity of Water, because that in the Beginning, Middle, and End, there will always be a necessity thereof, as well in Putrefying, Washing, Calcining, Subliming, Imbibing, as that the Elixir may be often Resolved. Wherefore Avicen in his Epistle to his Son, My Son it behoveth thee to have a great Quantity of our Sun and Moon, that thou mayst extract their Moistures, sixty Pounds at the least.  
6. Thou mayst with on Pound weight of Water, resolve the Matter into Water, even to an Infinite Quantity. But he that desires to gather this first Pound let him be Patient, and proceed softly and sweetly, not hastily: For that Work is termed of Philosophers, An Extraction of his own Sweat.  
7. But above all, thou must beware, that at no time thou puttest a cold Glass into the hot Water; lest it should be broke, and thou losest thy Labour.  
8. It is to be noted, When thou takest up a Vessel, thou sufferest it to cool with Water, for the space of three hours, at the least.  
9 Take heed in Distillation, that the Water bubble not at the same time.  
10. In every Digestion, the Glass must be Sealed with the Seal of Hermes.  
11. To Fix Inceration, a Necessity is observed amongst Quacks, that a Fire be made thereon, whereby the Matter may the better be Fixed, which notwithstanding is not to be slighted.  
12. He that understands what is meant by the Philosopher's Magnesia, understands the Preparation and Perfection of the first Work, and what is meant by Sal naturae, Sal Armoniacus, Mercurius Exuberatus, and Sulphur naturae, which being understood  Dimidium facti, qui benè coepit, habet. 
13. Shortly after the second Work, or the Philosophic Work is begun, forget not even at the same hour, to begin the Preparation of thy Ferments, because they require a long time of Preparation; Let the Sun make his own Ferment: the Moon hers.  
14. To the Building of a King's Palace, these following Artificers are necessarily required, A Mason, a Smith, a Glazier, a Potter, (or maker of Earthen Images) a Carpenter; without which, neither the Palace can rightly be built; nor the King therein preserved from Cold, and the Injuries of Winds.  
15. Many men through Ignorance have destroyed their Work, when at the first they made Projection of the Medicine, upon Imperfect Metals. For, on whatsoever Body thou first of all Projectest the Medicine, that same is converted into a Frangible Mass, and shall be an Elixir according to the nature of the Body upon which it is so Projected. So, as that if the Projection be made upon Jupiter, or Venus, it shall be a Medicine, which not only converteth other Imperfect Bodies into Jupiter, or Venus, but also reduceth Perfect Bodies (to wit, the Sun and Moon) into Imperfect Bodies; according to the nature of the Body upon which the Medicine shall first be Projected: Which caused the most Learned Raimund (struck with Admiration) to cry out in these words, What! is Nature Retrograde?  
16. He that would understand the say of Philosophers, must not give credit so much to their Words, as to the things they Treat of: For, the knowledge of Words, is not to be taken from the manner of speaking; because that the Matter is not subject to the Speech, but the Speech to the Matter.  
17. Note, that a short and broad vessel is requisite for distilling a Heavy Body, or at least Water with its Saltness. Because that by how much the Water is more Ponderous then the Body, by so much aught the Vessel to be the broader and deeper, through which the heat passeth more temperate and profitable to the Work.  
18. Great care is always to be had, lest at any time from the first Conjunction to the Whiteness, the Matter should wax cold; or be at any time moved by reason of imminent Danger.  
19 Let not a greater Quantity of the Matter be put into the Philosopher's Egg, then may fill two Thirds thereof, at the utmost.  
20. It is to be noted, that in Ablution, or Calcination of the Earth, although the Water's Imbibition, or Exsiccation, be made in Preparation by the temperate heat of the Bath; yet its Sublimation or Rising is perfected by a swift fire of Ashes.  
21. The Philosophical Work may be begun with an equal Proportion of Earth prepared, and pure Water seven times rectified; which are joined and put up in an Oval Glass Hermetically Sealed. Afterwards let them be placed in the Philosophical Furnace, or Athanore, and cherished with a most soft Fire, whilst the Earth drinks up her Water, and (according to Ripley) the Streams are dried up. Then lastly, let the dry Matter be comforted with seven Imbibitions, and every Imbibition keep the following Proportion, that so the Water may be a just Measure exceed the Earth nine times according to the Doctrine of Philosophers; which cannot otherwise be done, then by observing these Numbers. But this secret was never as yet Revealed by any Body.  
For Example: If in the first Conjunction the Earth weigh 480 Grains, then let so many be added to it of its Water, which together make up 960 Grains, and for the time appointed to the first Imbibition 240 Grains of new Water are required, 300 to the second, 375 to the third, 468 to the fourth, 585 to the fifth, 732 to the sixth, 940 to the seventh, whereby the Imbibition is perfected; and then proceed to Fermentation.   
THE END.   

Nil adeò parvum est, tibi quin solatia praestet.  
Saepéque Punctum unum, grande Levamen habet.   

ARCANUM: OR, The grand Secret OF HERMETICK PHILOSOPHY.  
WHEREIN, The Secrets of NATURE and ART, concerning the Matter and Manner of making the Philosopher's Composition, are orderly and methodically manifested.  
The Work of a concealed Author.  
Penes nos unda Tagi.  
The third Edition amended and enlarged.   

To the Students in, and well affected unto HERMETICK Philosophy, health and prosperity.  
AMongst the heights of hidden Philosophy, the production of the Hermetick Stone hath of a long time been strongly believed to be the chiefest, and nearest a Miracle, both for the Labyrinths and multitudes of operations, out of which the mind of man, unless it be illuminated by a beam of Divine light, is not able to unwind herself; as also because of its most noble end which promiseth a constant plenty of health and fortunes, the two main pillars of an happy life. Besides, the chief Promoters of this Science have made it most remote from the knowledge of the vulgar sort by their Tropes and dark expressions, and have placed it on high, as a Tower impregnable for Rocks and Situation, whereunto there can be no access, unless God direct the way. The study of hiding this Art hath drawn a reproach upon the Art itself and its Professors: for when those unfortunate Plunderers of the Golden Fleece by reason of their unskilfulness felt themselves, beat down from their vain attempt, and far unequal unto such eminent persons; they in a furious rapture of desperation, like madmen, waxed hot against their fame and the renown of the Science, utterly denying any thing to be above their cognizance and the sphere of their wit, but what was foolish and frothy: And because they set upon a business of damage to themselves, they have not ceased to accuse the chief Masters of hidden Philosophy of falsehood, Nature of impotency, and Art of cheats, not for any other reason, then that they rashly condemn what they know not: nor is this condemnation a sufficient revenge, without the addition of madness to snarl and by't the innocent with infamous slanders. I grieve (in truth) for their hard fortune, who whilst they reprove others, give occasion of their own conviction, although they justly suffer an hellish fury within them. They moil and sweat to batter the obscure principles of the most hidden Philosophy with troops of arguments, and to pull up the secret foundations thereof with their devised engines: which yet are only manifest to the skilful, and those that are much versed in so sublime Philosophy, but hid from strangers: Nor do these quicksighted Censors observe, that whilst they malign another's credit, they willingly betray their own. Let them consider with themselves, whether they understand those things which they carp at; What Author of eminency hath divulged the secret elements of this Science, the Labyrinths and wind of operations, and lastly, the whole proceed therein? What Oedipus hath sincerely and truly explained unto him the figures and entangled dark speeches of Authors? With what Oracle, what Sibyl, have they been led into the Sanctuary of this holy Science? In fine, how were all things in it made so manifest, that no part remains yet unveiled? I suppose they will not otherwise answer my question, than thus, that they have pierced all things by the subtlety of their wits; or confess that they were taught (or rather seduced) by some wand'ring Quack or Mountebank, who hath crept into a good esteem with them, by his feigned countenance of a Philosopher. O wickedness! who can silently suffer these Palmer-worms to gnaw upon the fame, labour, and glory of the wise? who can with patience hear blind men, as out of a Tripod judging of the Sun? But it is greater glory to contemn the hurtless darts of babblers, then to repel them. Let them only disdain the treasure of Nature and Art, who cannot obtain it. Nor is it my purpose to plead the doubtful cause of an unfortunate Science, and being condemned, to take it into tuition: Our guiltless Philosophy is no whit criminous: and standing firm by the aid of eminentest Authors, and fortified with the manifold experience of divers ages, it remains safe enough from the fopperies of pratlers, and the snarlings of envy. However Charity hath incited me, and the multitude of wanderers induced me, taking pity on them, to present my light, that so they may escape the hazard of the night: by help whereof they may not only live out, but also procure an enlargement both to their Life and fading Fortunes. This small Treatise penned for your use (ye Students of Hermetick Philosophy) I present unto you, that it may be dedicated to those, for whose sake it was writ. If any perhaps shall complain of me, and summon me to appear as guilty of breach of silence for divulging secrets in an itching style, ye have one guilty of too much respectfulnesse towards you, confessing his fault, sentence him if you please; so that my crime may supply the place of a reward to you: The offence will not be displeasing unto you, and the punishment (I doubt not) pleasant unto me, if I shall find myself to have erred in this only, whereby you may put an end to erring for the future.   

Hermetick Secrets.  

CANON 1.  
GOD'S fear is the entrance 
Admonition.  into this Science. It's end is good will towards our Neighbour, the all-satisfying Crop is the rearing and endowing religious entertainment, with certainty; that whatsoever the Almighty freely bestoweth on us, we may submissively offer again to him. As also Countries grievously oppressed, may be relieved; prisoners miserably captivated, released; and souls almost starved, comforted.  
2. The light of this knowledge is the gift of God, which by his freeness he bestoweth upon whom he pleaseth: Let none therefore set himself to the study hereof, until having cleared and purified his heart, he devote himself wholly unto God, and be emptied of all affection unto things impure.  
3. The Science of producing Nature's grand Secret, is a perfect knowledge of Nature universally and of Art, concerning the Realm of Metals, the practice whereof is conversant in finding the principles of Metals by Analysis, and after they are made much more perfect, to conjoin them otherwise then before they have been, that from thence may result a catholic Medicine, most powerful to perfect imperfect Metals, and for restoring sick and decayed Bodies, of what sort soever.  
4. Those that are in public Honours and Offices, or be always busied with private and necessary occupations, let them not strive to attain unto the top of this Philosophy, for it requireth the whole man, and being found, possesseth him, and being possessed, challengeth him from all long and serious employments, esteeming all other things as strange unto him, and of no value.  
5. Let him that is desirous of this Knowledge, clear his mind from all evil motions, especially pride, which is abomination to Heaven, and the gate of Hell: let him be frequent in prayers, and charitable; have little to do with the world; abstain from company keeping; enjoy constant tranquillity; that the Mind may be able to reason more freely in private, and be higher lifted up; for unless it be kindled with a beam of Divine Light, it will not be able to penetrate the hidden mysteries of Truth.  
6. The Alchemists, who have given their minds to their well-nigh innumerable Sublimations, Distillations, Solutions, Congealations; to manifold Extraction of Spirits and Tinctures, and other Operations more subtle than profitable, and so have distracted them by variety of errors, as so many tormentors; will never be bend again by their own Genius to the plain way of Nature and light of Truth, from whence their industrious subtlety hath declined them, and by twine and turn, as by the Lybian Quicksands, hath drowned their entangled Wits: the only hope of safety for them remaineth in finding out a faithful Guide and Teacher, that may make the clear Sun conspicuous unto them, and vindicate their eyes from darkness.  
7. A studious Tyro of a quick wit, constant mind, inflamed with the study of Philosophy, very skilful in natural Philosophy, of a pure heart, complete in manners, mightily devoted to God, though ignorant of practical Chemistry, may with confidence enter into the highway of Nature, peruse the Books of best Philosophers; let him seek out an ingenious and sedulous Companion for himself, and not despair of obtaining his desire.  
8. Let a Student of this secret, carefully beware of reading or keeping company with false Philosophers; for nothing is more dangerous to a learner of any Science, than the company of an unskilful or deceitful wit, by which false principles are stamped for true, whereby an honest and too credulous a mind is seasoned with bad Doctrine.  
9 Let a Lover of truth make use of a few Authors, but of best note and experienced truth; let him suspect things that are quickly understood, especially in mystical Names and secret Operations; for truth lies hid in obscurity; nor do Philosophers ever write more deceitfully, then when plainly, nor ever more truly then when obscurely.  
10. As for the Authors of chiefest note, which have discoursed both acutely and truly of the secrets of Nature, and hidden Philosophy, Hermes, and Morienus Romanus, amongst the Ancients, in my judgement are of the highest esteem: amongst the Modern, Count Trevisanus, & Raimundus Lullius, is in greatest reverence with me: for what that most acute Doctor hath omitted, none almost hath spoken: let him therefore peruse him, yea let a Student often read over his former Testament, and Codicil, and accept them as a Legacy of very great worth. To these two Volumes let him add both his Practics, out of which Works all things desirable may be collected, especially the truth of Matter, the degrees of Fire, and the ordering of the Whole, wherein the whole Work is finished, and those things which our Ancestors too carefully laboured to keep secret. The occult causes of things, and the secret motions of nature, are demonstrated more clearly and faithfully. Concerning the first and mystical Water of Philosophers he hath set down few things, yet very pithy.  
11. As for that clear Water sought for by many, found out by few, yet obvious and profitable unto all, which is the Base of the Philosopher's Work, a noble Polonian not more famous for his learning then subtlety of wit (not named, whose name notwithstanding a double Anagram hath betrayed) In his Novum lumen Chymicum, Parabola and Aenigma, as also in his Tract of Sulphur, he hath spoken largely and freely enough; yea he hath expressed all things concerning it so plainly, that nothing can be satisfactory to him that desireth more.  
12. Philosophers do usually express themselves more pithily in types and enigmatical figures (as by a mute kind of speech) then by woprs; for example, Senior's Table, the allegorical Pictures of Rosarius, the Schemes of Abraham Judaeus in Flamellus: of the later sort, the rare Emblems of the most learned Michael Maiërus, wherein the mysteries of the Ancients are so fully opened, that as new Perspectives they can present antiquated truth, and remote from our age as near unto our eyes, and perfectly to be seen by us.  
13. Whosoever affirmeth that the Philosophers grand Secret is above the strength of Nature and Art, he is blind, because he knows not the Sun and Moon.  
14. As for the Matter of their 
Of the Matter of the Stone.  hidden Stone, Philosophers have writ diversely; so that very many disagreeing in Words, do nevertheless very well consent in the Thing; nor doth their different speech, argue the science ambiguous or false, since the same thing may be expressed with many tongues, divers expressions, and a different character, and also one and many things may be spoken after a divers manner.  
15. Let the studious Reader have a care of the manifold significations of words, for by deceitful wind, and doubtful, yea contrary speeches, (as it should seem) Philosophers vent their mysteries, with a desire of keeping in and hiding, not of sophisticating or destroying the truth: And though their writings abound with ambiguous and equivocal words; yet about none do they more contend, then in hiding their golden branch:  
— Quem tegit omnis  
Lucus; & obscuris claudunt convallibus 
Aen. 6.  umbrae.  

Which all the Groves with shadows overcast,  
And gloomy Valleys hid.   
Nor yields it to any Force, but readily and willingly will follow him, who  
Maternas agnoscit aves  
— & geminae cui fortè Columbae  
Ipsa sub ora viri coelo venêre volantes,  

Knows Dame Venus' Birds—  
And him to whom of Doves a lucky pair  
Sent from above shall hover 'bout his Eare.   
16. Whosoever seeketh the Art of perfecting and multiplying imperfect Metals, beyond the nature of Metals, goes in error, for from Metals the Metals is to be derived, even as from Man, Mankind; and from an Ox, that species is to be fetched.  
17. Metals (we must confess) cannot be multiplied by the instinct and labour of Nature only; yet we may affirm that the multiplying virtue is hid in their profundity, and manifesteth itself by the help of Art: In this Work, Nature standeth in need of the aid of Art; and both doth perfect the whole.  
18. Perfect Bodies are endued with a more perfect seed: and therefore under the hard bark of perfect Metals the perfect seed lies hid, which he that knows to take out by the Philosopher's solution, hath entered into the high way, for 
— In auro 
Augar. Chrysop. lib. 1.   
Semina sunt auri, quamvis abstrusa recedant  
Longius.  In Gold the seeds of Gold do lie, Though buried in Obscurity.  
19 Most Philosophers have affirmed that their Kingly Work is wholly composed of the Sun and Moon; others have thought good to add Mercury to the Sun: some have chosen Sulphur and Mercury; others have attributed no small part in so great a Work to salt mingled with the other two. The very same men have professed that this clear Stone is made of one thing only, sometimes of two, otherwhiles of three, at other times of four, and of five; and thus though writing so variously upon the same subject, do nevertheless agree in sense and meaning.  
20. Now that (abandoning all Cheats) we may deal candidly and truly, we hold that this entire Work is perfected by two Bodies only, to wit, the Sun and Moon rightly prepared, for this is mere generation which is by nature, with the help of Art, wherein the copulation of male and female doth intercede, from whence an off spring far more noble than the Parents, is brought forth.  
21. Now those Bodies must be taken, which are of an unspotted and incorrupt virginity; such as have life and spirits in them; not extinct as those that are handled of the vulgar, for who can expect life from dead things; and those are called corrupt which have suffered copulation; those dead and extinct which (by the enforcements of the chief Tyrant of the world) have poured out their soul with their blood by martyrdom, fly a fratricide from whom the greatest imminent danger in the whole Work is threatened.  
22. The Sun is Masculine, forasmuch as it sendeth forth active and enforcing seed, the Moon is Feminine, called the matrix and vessel of Nature, because she receiveth the seed of the male in her womb, and fostereth it by her monthly provision yet doth it not altogether want its active virtue; for, first of all (being ravished with love) she climbs up unto the male, until she hath wrested from him the utmost delights of Venus, and fruitful seed: nor doth she desist from her embraces, till that being great with child, she slip gently away.  
23. By the name of the Moon Philosophers understand not the vulgar Moon, which also is masculine in its operation, and in copulation acts the part of a male. Let none therefore presume to try the wicked and unnatural conjunction of two males, neither let him conceive any hope of issue from such copulation, but he shall join Gabertius to Beia, and offer the sister to her own brother in firm Matrimony, that from thence he may receive Sol's noble Son.  
24. They that hold Sulphur and Mercury to be the Matter of the Stone, by the name of Sulphur, they understand the Sun and common Moon; by Mercury the Philosopher's Moon: so (without dissimulation) holy Lullius 
Cap. 62 Prioris Testam.  adviseth his friend, that he attempt not to work without Mercury and Luna for Silver, and Mercury and Sol for Gold.  
25. Let none therefore be deceived by adding a third to two: for Love admitteth not a third; and wedlock is terminated in the number of two; love further extended is adultery, not matrimony.  
26. Nevertheless, Spiritual love polluteth not a virgin, Beia might therefore without crime (before her promise made to Gabritius) have contracted spiritual love, to the end that she might thereby be made more cheerful, more pure, and fit for the business of matrimony.  
27. Procreation of children is the end of lawful Wedlock. Now that the Infant may be borne more vigorous and gallant, let both the combatants be cleansed from every scab and spot, before they both go up to their marriage bed, and let nothing unnecessary cleave unto them; because from pure seed comes a purified generation, and so the chaste wedlock of Sol and Luna shall be finished when they shall enter into Love's bedchamber, and be conjoined, and she shall receive a soul from her husband by embracing him; from this copulation a most potent King shall arise, whose father will be Sol, and his mother Luna.  
28. He that seeks for a physical tincture without Sol and Luna, loseth both his cost and pains: for the Sun affordeth a most plentiful tincture of redness, and the Moon of whiteness, for these two are only called perfect; because they are filled with the substance of purest Sulphur, perfectly clarified by the skill of nature: Let thy Mercury therefore have its tincture from both of these Lights; for things must of necessity receive a tincture before they can give one.  
29. Perfect metals contain in them two things, which they are able to communicate to the imperfect, Tincture and Fixation; for those, because the are died and fixed with pure Sulphur, to wit, both white and red, they do therefore perfectly tinct and fix, if they be fitly prepared with their proper Sulphur and Arsenic, otherwise they have not strength of multiplying their tincture.  
30. Mercury is for imperfect metals, fit only to receive the tincture of the Sun and Moon in the work of the Philosopher's Stone, that being full of tincture, it may give forth other things in abundance: yet ought it (before that) to be full of invisible Suphur, that it may be the more coloured with the visible tincture of perfect bodies, and so repay it with sufficient Usury.  
31. Now the whole tribe of Philosophers sweat much, and are mightily troubled to extract tincture out of gold: for they believe that tincture can be separated from the Sun, and being separated increase in virtue; but  
Spes tandem Agricolas vanis eludit aristis.  

Vain hope, at last the hungry Ploughman cheats  
With empty Husks, instead of lusty meats.   
For it is impossible that the Sun's tincture can at all be severed from his natural body, since there can be no elementary body made up by nature more perfect than gold, the perfection whereof proceedeth from the strong and inseparable union of pure colouring Sulphur with Mercury, both of them being admirably pre-disposed thereunto by Nature; whose true separation nature denieth unto Art: But if any liquor remaining be extracted (by the violence of fire or waters) by the Sun, it is to be reputed a part of the body made liquid or dissolved by force. For the tincture followeth its body, and is never separated from it. That is the deluding of Art, unknown to Artificers themselves.  
32. Nevertheless it may be granted, that tincture is separable from its body, yet (we must confess) it cannot be separated without the corruption of the tincture: when as Artists offer violence to the gold, or Aqua fortis rather corroding than dissolving. The body therefore spoiled of its tincture and golden fleece, must needs grow base, and as an unprofitable heap turn to the damage of its Artificer, and the tincture thus corrupted to have a weaker operation.  
33. Let them in the next place cast their tincture into Mercury, or into any other imperfect body, and as strongly conjoin both of them as their Art will permit; yet shall they fail of their hopes two ways; First, because the tincture will neither penetrate nor colour beyond Nature's strength; and therefore no gain will accrue from thence to recompense the expense and countervail the loss of the body spoiled and of no value, so  
Come labour in damno est, crescit mortalis egestas.  

Want is poor mortals wages, when his toil  
Produces only loss of pains and Oil.   
Lastly that banished Tincture applied to another body will not give a perfect fixation and permanency to endure a strong trial, and resist searching Saturn.  
34. Let them therefore that are desirous of Chemistry, and have hitherto followed Impostors and Mountebanks, sound a retreat, spare time and cost, and give their mind to a work truly Philosophical, lest the Phrygians be wise too late, and at length be compelled to cry out with the 
Osey. 7.  Prophet, Strangers have eaten up my strength.  
35. In the Philosophers work more toil and time then cost is expended; for he that hath convenient matter, need be at little expense: besides, those that hunt after great store of money, and place their chief end in wealth, they trust more to their riches, than their own art. Let therefore the too credulous Freshman beware of these pilfering pick-pockets, for whilst they promise golden mountains, they lay in wait for gold; they demand bright ushering Sol, (viz. money before hand) because they walk in darkness.  
36. As those that sail between 
The Philo. Merc.  Scylla and Charybdis are in danger on both sides: unto no less hazard are they subject who pursuing the prey of the Golden fleece, are carried between the uncertain Rocks of the Philosopher's Sulphur and Mercury. The more acute by their constant reading of grave and credible Authors, and by the irradiant Sun have attained unto the knowledge of Sulphur, but are at a stand in the entrance of the Philosophers Mercury; for Writers have twisted it with so many wind and Meanders, involved it with so many aequivocal names, that it may be sooner met with by the force of the Seekers' intellect, then be found by reason or toil.  
37. That Philosophers might the deeper drown their Mercury in darkness, they have made it manifold, and placed their Mercury (yet diversely) in every part and forefront of their work, nor will he attain unto a perfect knowledge thereof, who shall be ignorant of any part of the work.  
38. Philosophers have acknowledged athreefold Mercury especially, to wit, after absolute preparation of the first degree, and Philosophical sublimation; for than they call it their Mercury, and Mercury sublimated.  
39 Again, in the second preparation, that which by Authors is styled the First (because they omit the First) Sol being now made crude again, and resolved into his first matter is Mercury, properly called of such like bodies, or the Philosophers Mercury; then the matter is called Rebis, Chaos, the whole world, wherein are all things necessary to the work, because that only is sufficient to perfect the Stone.  
40. Lastly the Philosophers do sometimes call perfect Elixir and colouring medicine, their Mercury, though improperly; for the name of Mercury doth only properly agree with that which is volatile; besides that which is sublimated in every region of the work, they call Mercury: but Elixir because it is most fixed, cannot have the simple name of Mercury, and therefore they have styled it their own Mercury, to difference it from that volatile. A strait way is only laid down for them to find out and discern so many Mercuries of the Philosophers, for then only  
— Quos aequus amavit  
jupiter, aut ardens evexit ad aethera 
Aeneid. 6.  virtus.  

— Whom just and mighty Jove  
Advanceth by the strength of love;  
Or such whom brave heroic fire,  
Makes from dull Earth to Heaven aspire.   
41. Elixir is called the Philosophers Mercury for the likeness and great conformity it hath with Heavenly Mercury; for this, being void of elementary qualities is believed most propense to receive influence from them, and that changeable Proteus puts on and increaseth the genius and nature of other Planets, by reason of opposition, conjunction and aspect. The like this uncertain Elixir worketh, for that being tied to no proper quality, it embraceth the quality and disposition of the thing wherewith it is mixed, and wonderfully multiplieth the virtues and qualities hereof.  
42. In the Philosophical sublimation 
The Philosophical sublimation of Mercury.  or first preparation of Mercury, Herculean labour must be undergone by the workman; for Jason had in vain attempted his expedition to Colchos without Alcides.  
Alter inauratam nota de vertice pellem  
Principium velut ostendit, quod 
Aug. Cry. sop. 2.  sumere possis;  
Alter onus quantum subeas—  

One from an high a Golden Fleece displays  
Which shows the Entrance, another says  
How hard a task you'll find.   
For the entrance is warded by horne-pushing beasts; which drive away those that approach rashly thereunto to their great hurt; only the ensigns of Diana and the doves of Venus are able to assuage their fierceness, if the fates favour.  
43. The natural quality of Philosophical Earth and the tillage thereof, seems to be touched by the Poet in this Verse,  
Pingue solum primis extemplo à 
Geo 1.  mensibus anni  
Forts invertant Tauri—  
— Tunc Zephyro putris se gleba resolvit.  

Let sturdy Oxen when the year gins  
Plough up the fertile soil—  
For Zeph'rus then dissolves the rotten clods.   
44. He that calleth the Philosophers Luna or their Mercury, the common Mercury; doth wittingly deceive, or is deceived; so the writings of 
* Chap. 4. pari. lib. 1 perfecti. Magisterii.  Geber teach us, that the Philosophers Mercury is Argent vive, yet not of the common sort, but extracted out of it by the Philosopher's skill.  
45. That the Philosophers Mercury is not Argent vive in its proper nature, nor in its whole substance, but the middle and pure substance thereof, which thence hath taken its original and made by it, the grand Philosopher's opinions being founded in experience.  
46. The Philosophers Mercury hath divers names, sometimes it is called Earth, sometimes Water in a divers respect, because it naturally ariseth from them both. The earth is subtle, white, sulphurous, in which the elements are fixed & the philosophical gold is sown: the water is water of life, burning, permanent, most clear, called the water of gold and silver; but this Mercury, because it hath in it Sulphur of its own, which is multiplied by art, it deserves to be called the Sulphur of Argent vive. Last of all the most precious substance is Venus the ancients Hermaphrodite, glorious in each sex.  
47. This Argent vive, is partly natural, partly unnatural, it being intrinsical and occult hath its root in nature, which cannot be drawn forth unless it be by some precedent cleansing, & industrious sublimation, it being extrinsecall is praeternatural and accidental: separate therefore the clean from the unclean, the substance from the accidents, and make that which is hid, manifest, by the course of nature, otherwise make no further progress, for this is the foundation of the whole work, and nature.  
48. That dry and most precious liquor doth constitute the radical moisture of metals, wherefore of some of the ancients it is called Glass; for glass is extracted out of the radical moisture, closely lurking in ashes which will not give place, unless it be to the hottest flame; notwithstanding our inmost or central Mercury discovers itself by the most gentle and kindly (though a little more tedious) fire of nature.  
49. Some have sought for the latent Philosophical earth by Calcination, others by sublimation; many among the glazing vessels, and some few between vitrial and salt, even as among their natural vessels: others enjoin to sublime it out of lime and glass. But we have learned of the Prophet, that in the beginning God created the Heaven and the Earth, and the Earth was without form and void, and darkness was upon the face of the Deep; and the spirit of God moved upon the Waters, and God said, Let there be Light, and there was Light; and God saw the Light that it was good, and he divided the light from the darkness, etc. joseph's blessing spoken of by the same Prophet will be sufficient to a wise man (Deut 33.) Blessed of the Lord be his Land, for the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In re quapiam eximium & praestans. Sweetness, old transla. Precious things, new tran  Apples of Heaven, for the dew, and for the Deep that lieth beneath; for the Apples of fruit both of sun and moon, for the top of the ancient mountains, for the Apples of the everlasting hills, etc. pray the Lord from the ground of thy heart (my son) that he would bestow upon thee a portion of this blessed land.  
50. Argent vive is so defiled by original sin, that it floweth with a double infection; the first it hath contracted from the polluted Earth, which hath mixed itself therewith in its generation, and by congelation hath cleaved thereunto: the second borders upon the dropsy, and is the corruption of intercutal Water, proceeding from thick and impure water; mixed with the clear, which nature is not able to squeeze out and separate by constriction; and because it is extrinsecall, it goes away with a gentle heat. The Mercuries leprosy infesting the body, is not of its root and substance, but accidental, and therefore separable from it; the earthy part is wiped off by a moist Bath and the laver of nature: the watery part is taken away by a dry bath with the pleasant fire of generation. And thus by a threefold washing and cleansing the Dragon putting off his old scales & ugly skin is renewed.  
51. The Philosophical sublimation of Mercury is completed in two things; namely by removing things superfluous from it, and by introducing things wanting: the superfluities are the external accidents, which in the dark sphere of Saturn do make cloudy ruddy Jupiter. Separate therefore the blueness of Saturn coming up, until jupiters' purple star smile upon thee. Add hereunto the sulphur of nature, whose grain and leaven it hath in itself, so much as sufficeth it; but see that it be sufficient for other things also. Multiply therefore that invisible Sulphur of the philosophers until the Virgin's milk come forth: and so the first gate is opened unto thee.  
52. The entrance of the Philosopher's garden is kept by the Hesperian Dragon, which being laid open, a fountain of the clearest water proceeding from a seven▪ fold spring floweth forth on every side the threshold, wherein make the Dragon drink thrice the magical number of Seven, until being drunk he put off his hideous garment: may the divine powers of light-bringing Venus and horned Diana, be propitious unto thee.  
53. Three kinds of most beautiful flowers are to be sought, and may be found in the garden of the wise: Damask-coloured Violets, the milk-white Lily, and the purple and immortal flower of love, Amaranthus. Not far from that fountain at the entrance, fresh Violets do first salute thee, which being watered by streams from the great golden river, put on the most delicate colour of the dark Saphir: the Sun will give thee signs. Thou shall not sever such precious flowers from their root, until thou makest the Stone: for the fresh ones cropped off, have more juice and tincture: and then pick them carefully with a gentle and discreet hand; if fates frown not, they will easily follow, and one flower being plucked, the other golden one will not be wanting: let the Lily and the Amaranthus, succeed with greater care and labour.  
54. Philosophers have their Sea also, wherein small fishes, fat and shining with silver scales, are generated; which he that shall catch in and take out of a small and fine net, shall be accounted a most expert fisher.  
55. The Philosopher's Stone is found in the oldest mountains, and flows from everlasting brooks; those mountains are of silver, and the brooks of gold: from thence gold and silver, and all the treasure of Kings are produced.  
56. Whosoever is minded to obtain the Philosopher's Stone, let him resolve to take a long peregrination, for it is necessary that he go to see both the Indies, that from thence he may bring the most precious gems and the purest gold.  
57 Philosophers extract this their Stone out of seven stones, the two chief whereof are of a divers nature and efficacy, the one infuseth invisible Sulphur, the other spiritual Mercury; that bringeth heat and dryness, and this cold and moisture: thus by their help, the strength of the elements is multiplied in the Stone; the former is found in the Eastern coast, the latter in the Western: both of them have the power of colouring and multiplying, and unless the Stone shall take its first tincture from them, it will neither colour nor multiply.  
58. ℞ The winged Virgin very 
Practice.  well washed and cleansed, impregnated by the spiritual seed of the first male, and gravidated with the permanent glory of her untouched virginity, will be discovered by her checks died with a whitish red colour: join her to the second male, without Jealousy of adultery, by whose corporeal seed she shall conceive again, and shall in time bring forth a reverend offspring of either sex, from whence an immortal Race of most potent Kings shall gloriously arise.  
59 Keep up and couple the 
Practice.  Eagle and Lion well cleansed in their transparent cloister, the entry door being shut and watched, lest their breath go out, or the air without do privily get in. The Eagle shall snap up and devour the Lion in the copulation; afterwards being affected with a long sleep, and a dropsy occasioned by a foul stomach, she shall be changed by a wonderful metamorphosis into a coal-black Crow, which shall begin to fly with wings stretched out, and by its flight shall whisk down water from the clouds, until being often moistened, he put off his wings of his own accord, and falling down again it be changed into a most white Swan. Those that are ignorant of the causes of things, may wonder with astonishment, when they consider that the World is nothing but a continual Metamorphosis, they may marvel that the seeds of things perfectly digested should end in greatest whiteness. Let the Philosopher imitate Nature in his work.  
60. Nature proceedeth thus 
The middle and extremes of the Stone.  in making and perfecting her works, that from an inchoate generation it may bring a thing by divers means as it were by degrees, to the ultimate term of perfection: she therefore attaineth her end by little and little, not by leaps; confining and including her work between two extremes, distinct and severed as by spaces. The practice of Philosophy, which is the Ape of Nature, ought not to decline from the way and example of Nature in its working and direction to find out its happy stone, for whatsoever is without the bounds of Nature, is either an error or nearest one.  
61. The extremes of the Stone are natural Argent vive, and perfect Elixir: the middle parts which lie between, by help whereof the work goes on, are of three sorts; for they either belong unto matter, or operations or demonstrative signs: the whole work is perfected by these extremes and means.  
62. The material means of the 
Material means.  Stone are of divers kinds; for some are extracted out of others successively: The first are Mercury Philosophically sublimated, and perfect metals, which although they be extreme in the work of nature, yet in the Philosophical work they supply the place of means: of the former the seconds are produced; namely, the four elements, which again are circulated and fixed: of the seconds the thirds are produced, to wit, either Sulphur the multiplication whereof doth terminate the first work: the fourth and last means are leaven or ointments weighed with the mixtion of the things aforesaid, successively produced in the work of the Elixir: By the right ordering of the things aforesaid, the perfect Elixir is finished, which is the last term of the whole work, wherein the Philosopher's Stone resteth as in its centre, the multiplication whereof is nothing else then a short repetition of the premised operations.  
63. The operative means 
Operative means.  (which are also called the Keys of the work) are four: The first is Solution or Liquefaction; the second is Ablution; the third, Reduction; the fourth, Fixation. By Liquefaction bodies return into their ancient matter, things concocted are made raw again, and the copulation between the male and female is effected, from whence the Crow is generated: Lastly the Stone is divided into 4 confused elements, which happeneth by the retrogradation of the Luminaries. The Ablution teacheth to make the Crow white, & to create Jupiter of Saturn, which is made by the conversion of the body into Spirit. The office of Reduction is to restore the soul to the Stone examinated, and to nourish it with dew and spiritual Milk, until it shall attain unto perfect strength: In both these latter operations the Dragon rageth against himself, and by devouring his tail, doth wholly exhaust himself, and at length is turned into the Stone. Lastly, the operation of the Fixation fixeth both Sulphurs upon their fixed body, by the mediation of the spirits tincture; it decocteth the leavens by degrees, ripeneth things raw, and sweeteneth the bitter; In fine, by penetrating and tincturing the flowing Elixir, generateth, perfecteth; and lastly, riseth up to the height of sublimity.  
64. The Means or demonstrative 
The demonstrative means.  signs are Colours, successively and orderly affecting the matter and its affections and demonstrative passions, whereof there are three special ones (as critall) to be noted, to these some add a Fourth. The first is black, which is called the Crowes-head, because of its extreme blackness, whose crepusculum showeth the beginning of the fires action of nature and solution, and the blackest night the perfection of liquefaction, and confusion of the elements. Then the grain putrefies & is corrupted, that it may be the more apt for generation. The white colour succeedeth the black, wherein is given the perfection of the first degree, and of white Sulphur. This is called the blessed stone: this Earth is white and foliated, whererein Philosophers do sow their gold. The third is Orange colour, which is produced in the passage of the white to the red, as the middle and mixed of both, and is as the morning with her safron-haire a forerunner of the Sun. The fourth colour is ruddy and sanguine, which is extracted from the white fire only: Now because whiteness is easily altered by any other colour, before day it quickly faileth of its candour. But the dark redness of the Sun perfecteth the work of Sulphur, which is called the sperm of the male, the fire of the Stone, the King's Crown, and the son of Sol, wherein the first labour of the workman resteth.  
65. Besides these decretory signs which firmly inhere in the matter, and show its essential mutations, almost infinite colours appear, and show themselves in vapours, as the Rainbow in the clouds, which quickly pass away and are expelled by those that succeed, more affecting the air than the earth: the operator must have a gentle care of them, because they are not permanent, and proceed not from the intrinsical disposition of the matter, but from the fire painting and fashioning every thing after its pleasure, or casually by heat in small moisture.  
66. Of the strange colours, some called out of time, give an ill omen to the work, as the Blackness renewed: for the Crows young ones having once left their nest are never to be suffered to return. Too hasty Redness; for this once and in the end only gives a certain hope of the harvest; if before it make the matter red, it is an argument of the greatest aridity, not without great danger, which can only be averted by Heaven alone, forthwith bestowing a shower upon it.  
67. The Stone is exalted by 
Four Digestions of the Stone.  successive digestions, as by degrees, and at length attaineth to perfection. Now four Digestions agreeable to the four abovesaid Operations or Governments do complete the whole work, the author whereof is the fire, which makes their difference.  
68 The first digestion operateth 
First.  the solution of the Body, whereby comes the first conjunction of male and female, the commixtion of both seeds, putrefaction, the resolution of the elements into homogeneal water, the eclipse of the Sun and Moon in the head of the Dragon, and lastly it bringeth back the whole World into its ancient Chaos, and dark abyss. This first digestion is made as in the stomach, of a melon colour and weak, more fit for corruption then generation.  
69. In the second digestion the 
Second.  spirit of the Lord walketh upon the waters; the light gins to appear, and a separation of waters from the waters; the Sun and Moon are renewed; the elements are extracted out of the chaos, that being perfectly mixed in Spirit they may constitute a new world; a new Heaven and new Earth are made; and lastly, all bodies are become spiritual. The Crows young ones changing their feathers begin to pass into Doves, the Eagle and Lion embrace one another with an eternal League. And this generation of the World is made by the fiery Spirit descending in the form of Water, and wiping away Original sin; for the Philosopher's Water is Fire, which is moved by the exciting heat of a Bath. But see that the separation of Waters be done in Weight and Measure, lest those things that remain under Heaven be drowned under the Earth, or those things that are snatched up above Heaven be too much destitute of aridity.  
Hic, sterilem exiguus ne deserat humour 
Georg. 1.  arenam.  
Here, lest small moisture, leave a barren Soil.  
70. The third digestion of the 
Third.  newly generated Earth drinketh up the dewy Milk, and all the spiritual virtues of the quintessence, and fasteneth the quickening Soul to the Body by the Spirits mediation. Then the Earth layeth up a great Treasure in itself, and is made, like the coruscant Moon, afterwards to ruddy Sun; the former is called the Earth of the Moon, the latter the Earth of the Sun; for both of them is begot of the copulation of them both; neither of them any longer feareth the pains of the Fire, because both want all spots; for they have been often cleansed from sin by fire, and have suffered great martyrdom, until all the Elements are turned downwards.  
71. The Fourth digestion consummateth 
Fourth.  all the Mysteries of the World, and the Earth being turned into most excellent leaven, it leaveneth all imperfect bodies because it hath before passed into the heavenly nature of quintessence. The virtue thereof flowing from the Spirit of the Universe is a present Panacea and universal medicine for all the diseases of all creatures, the digestions of the first work being repeated will open to thee the Philosophers secret Furnace. Be right in thy works, that thou mayest find God fovourable, otherwise the ploughing of the Earth will be in vain; Nor  
Illa seges demum votis respondet avari 
Georg. avari   
Agricolae—  

Will the expected Harvest ere requite  
The greedy High-shoot—   
72. The whole Progress of the Philosopher's work is nothing but Solution and Congelation; the Solution of the body, and Congelation of the Spirit; nevertheless, there is but one operation of both: the fixed and volatile are perfectly mixed and united in the Spirit, which cannot be done, unless the fixed body be first made soluble and volatile: By reduction is the volatile body fixed into a permanent body, and volatile nature doth at last change into a fixed one, as the fixed Nature had before passed into volatile. Now so long as the Natures were confused in the Spirit, that mixed Spirit keeps a middle Nature between Body and Spirit, Fixed and Volatile.  
73. The generation of the Stone is made after the pattern of the Creation of the World; for it is necessary, that it have its Chaos and First matter, wherein the confused Elements do fluctuate, until they be separated by the fiery Spirit; they being separated, the light Elements are carried upwards, and the heavy ones downwards: the light arising, darkness retraits: the waters are gathered into one, and the dry land appears. At length the two great Luminaries arise, and mineral virtues vegetable and animal, are produced in the Philosopher's Earth.  
74. God created Adam of the mud of the Earth, wherein were inherent the virtues of all the Elements, of the Earth & Water especially, which do more constitute the sensible and corporeal heap: Into this Mass God inspired the breath of Life, and enlivened it with the Sun of the Holy Spirit. He gave Eve for a Wife to Adam, and blessing them he gave unto them a Precept and Faculty of multiplying. The Generation of the Philosopher's Stone, is not unlike the Creation of Adam, for the Mud was made of a terrestrial and ponderous Body dissolved by Water, which deserved the excellent name of Terra Adamica, wherein all the virtues and qualities of the Elements are placed. At length the heavenly Soul is infused thereinto by the Spirit of the quintesse and Solar influx, and by the Benediction and Dew of Heaven; the virtue of multiplying in infinitum by the intervening copulation of both sexes is given it.  
75. The chief secret of this work consisteth in the manner of working, which is wholly employed about the Elements: for the matter of the Stone passeth from one Nature into another, the Elements are successively extracted, and by turns obtain dominion; every thing is agitated by the circles of humidum and siccum, until all things be turned downwards, and there rest.  
76. In the work of the Stone the other Elements are circulated in the figure of Water, for the Earth is resolved into Water, wherein are the rest of the Elements; the Water is Sublimated into Vapour, Vapour retreats into Water, and so by an unwearied circle, is the Water moved, until it abide fixed downwards; now that being fixed all the Elements are fixed: Thus into it they are resolved, by it they are extracted, with it they live and die: the Earth is the Tomb, and last end of them all.  
77. The order of Nature requireth that every generation begin from humidum and in humidum. In the Philosopher's work, Nature is to be reduced into order, that so the matter of the Stone which is terrestrial, compact and dry, in the first place may be dissolved and flow into the Element of Water next unto it, and then Saturn will be generated of Sol.  
78. The Air succeeds the Water drawn about by seven circles or revolutions, which is wheeled about with so many circles and reductions, until it be fixed downwards, and Saturn being expelled, Jupiter may receive the Sceptre and Government of the Kingdom, by whose coming the Philosopher's Infant is form, nourished in the womb, and at length is borne; resembling the splendour of Luna in its beautiful serene countenance.  
79. The Fire executing the courses of the Nature of the Elements, extreme Fire promoving it, of hidden is made manifest: the Saffron dyeth the Lily: redness possesseth the cheeks of the whitening Child now made stronger: A Crown is prepared for him against the time of his Reign. This is the consummation of the first work, and the perfect rotation of the Elements, the sign whereof is, when they are all terminated in Siccum, and the body void of Spirit lieth down wanting pulse and motion: And thus all the Elements do finally acquiesce in Terra.  
80. Fire placed in the Stone is Nature's Prince, Sol's Son and Vicar, moving and digesting matter, and perfecting all things therein, if it shall attain its liberty; for it lieth weak under an hard bark, procure therefore its freedom that it may secure thee freely; but beware that thou urge it not above measure, for it being impatient of Tyranny it becomes a fugitive, no hope of return being left unto thee; call it back therefore by courteous flattery, and keep it prudently.  
81. The first mover of Nature is Externall Fire, the Moderator of Internal Fire, and of the whole work; Let the Philosopher therefore very well understand the government thereof, and observe its degrees and points; for from thence the welfare or ruin of the work dependeth. Thus Art helpeth Nature, and the Philosopher is the Minister of both.  
82. By these two Instruments of Art and Nature, the Stone lifteth itself up from Earth to Heaven with great ingenuity, and slideth from Heaven to Earth, because the Earth is its Nurse, and being carried in the womb of the wind, it receiveth the force of the Superiors and Inferiors.  
83. The Circulation of the Elements is exercised with a double 
The twofold Wheel, the great and the less.  Wheel, by the greater or extended, and the less or contracted: The Wheel extended fixeth all the Elements of the Earth, and its circle is not finished unless the work of Sulphur be perfected. The revolution of the minor Wheel is terminated by the extraction and preparation of every Element; Now in this Wheel there are three 
3 Circles.  Circles placed, which always and variously move the Matter, by an Erratic and Intricate Motion, and do often (seven times at least) drive about every Element, in order succeeding one another, and so agreeable, that if one shall be wanting the labour of the rest is made void. These are Nature's Instruments, whereby the Elements are prepared. Let the Philosopher therefore consider the progress of Nature in the Physical Tract more fully described for this very end.  
84. Every Circle hath its proper Motion, for all the motions of the Circles are conversant about the Subject of Humidum and Siccum, and are so concatenated, that they produce the only operation, and one only consent of Nature: two of them are opposite, both in respect of the causes & the effects; for one moveth upwards, drying by heat; another downwards, moistening by cold; a third carrying the form of rest and sleep by digesting, induceth the cessation of both in greatest moderation.  
85. Of the three Circles, the 
First Circle  First is Evacuation, the labour of which is in substracting the superfluous Humidum, and also in separating the pure, clean, and subtle, from the gross and terrestrial dregs. Now the greatest danger is found in the motion of this Circle, because it hath to do with things Spiritual, and makes Nature plentiful.  
86. Two things are chief to be taken heed of in moving this Circle; First, that it be not moved too intensely; the other, that it be not moved longer than is meet. Motion accelerated raiseth confusion in the matter, so that the gross, impure and indigested part may fly out together with the pure and subtle, and the Body undissolved mixed with the Spirit, together with that which is dissolved. with this precipitated motion the Heavenly and Terrestrial Nature are confounded, and the Spirit of the Quintessence corrupted by the admixtion of the Earth, is made dull and invalid. By too long a motion the Earth is too much evacuated of its Spirit, & is made so languishing dry, and destitute of Spirit, that it cannot easily be restored and recalled to its Temperament. Either error burneth up the Tinctures, or turns it into flight.  
87. The Second Circle is Restauration; 
Second Circle.  whose office is, to restore strength to the gasping and debilitated body by Potion. The former Circle was the Organ of Sweat and labour, but this of Refreshment and Consolation. The action of this is employed in the grinding & mollifying the Earth, (Potter like) that it may be the better mixed.  
88 The motion of this Circle must be lighter than that of the former, especially in the beginning of its Revolution, lest the Crows young ones be drowned in their nest by a large flood, and the growing world be overflown by a deluge. This is the Weigher and Assayer of Measures, for it distributeth Water by Geometrical Precepts. There is usually no greater Secret found in the whole practice of the Work, than the firm and justly weighed Motion of this Circle; for it informeth the Philosopher's Infant and inspireth Soul and Life into him.  
89. The Laws of this Circles Motions are, that it run about gently; and by little and little, and sparingly let forth itself, lest that by making haste it fall from its measure, and the Fire inherent overwhelmed with the Waters, the Architect of the Work grow dull, or also be extinguished: that meat and drink be administered by turns, to the end there may be a better Digestion made, and the best temperament of Humidum and Siccum; for the indissoluble colligation of them both is the End and Scope of the Worke. Furthermore see, that you add so much by Watering, as shall be wanting in assation, that Restauration may restore so much of the lost strength by corroborating, as Evacuation hath taken away by debilitating.  
90. Digestion the last Circle 
Third Circle.  acteth with silent and insensible motion; and therefore it is said by Philosophers, that it is made in a secret furnace; it decocteth the Nutriment received, and converteth it into the Homogeneal parts of the body Moreover, it is called Putrefaction; because as meat is corrupted in the Stomach before it pass into Blood and Similar parts: so this operation breaketh the Aliment with a concocting and Stomach heat, and in a manner makes it to putrefy, that it may be the better Fixed, and changed from a Mercurial into a Sulphurous Nature. Again, it is called Inhumation, because by it the Spirit is inhumated, and as a dead man buried in the ground. But because it goes most slowly, it therefore needeth a longer time. The two former Circles do labour especially in dissolving, this in congealing, although all of them work both.  
91. The Laws of this Circle are, that it be moved by the Feverish and most gentle heat of Dung, lest that the things volatile fly out, and the Spirit be troubled at the time of its strictest Conjunction with the Body, for then the business is perfected in the greatest tranquillity and ease; therefore we must especially beware lest the Earth be moved by any Winds or Showers: Lastly, as this third Circle may always succeed the second straightways and in its order, as the second the first: so by interrupted works & by course those three erratic Circles it oe complete one entire circulaton, which often reiterated, at length turns all things into Earth, and makes peace between enemies.  
92. Nature useth Fire, so also 
The Fire of Nature and Art.  doth Art after its example, as an Instrument and Mallet in cutting out its works. In both operations therefore Fire is Master and Perfect. Wherefore the knowledge of Fires is most necessary for a Philosopher, without which as another Ixion (condemned to labour in vain) he shall turn about Wheel of Nature to no purpose.  
93. The name Fire is Equivocal amongst Philosophers; for sometimes it is used Metonymically for heat; and so, as many fires as heats. In the Generation of Metals and Vegetables, Nature acknowledgeth a threefold Fire; to wit, Celestial, Terrestrial, and Innate. The First flows from Sol as its Fountain, into the Bosom of the Earth; it stirreth up Fumes or Mercurial and Sulphurous vapours, of which Metals are created, and mixeth it self amongst them; it stirreth up fire, placed and snorting in the seeds of the Vegetables, and addeth sparkles unto it (as Spurs) for vegetation, The Second lurketh in the bowels of the Earth, by the Impulse and action whereof the Subterraneous vapours are driven upwards through Pores and Pipes, and thrust outwards from the Centre towards the Superficies of the Earth, both for the composition of Metals, where the Earth swelleth up, as also for the production of Vegetables, by putrefying their seeds, by softening and preparing them for generation. The third of the former, viz. Solar, is generated of a vapid smoke of Metals, and also infused with the monthly provision grows together with the humid matter, & is retained as in a Prison within the strength of it; or more truly, as form is conjoined with the mixed body: It firmly inhereth in the seeds of Vegetables, until being solicited by the point of its Father's rays it be called out, then Motion intrinsically moveth and informeth the matter, and becomes the Plastes and Dispensator of the whole Mixture. In the generation of Animals, Celestial Fire doth insensibly cooperate with the Animal; for it is the first Agent in Nature: but the heat of the Femella answereth Terrestrial heat, until it putrefy the Seed, and prepare it: The Fire implanted in the Seed, Sol's son, disposeth the matter, and being disposed in formeth it.  
94. Philosophers have observed 
Threefold Fire of the Stone.  a threefold Fire in the matter of their work, Natural, not Natural, against Nature. The Natural they call the Fiery Celestial Spirit Innate, kept in the profundity of matter, and most strictly bound unto it, which by the sluggish strength of metal grows dull, until being stirred up and freed by the Philosopher's discretion and external heat, it shall have obtained a faculty of moving its body dissolved, and so it informeth its humid matter, by explication, Penetration, Dilatation and congelation. In every mixed body Natural Fire is the 
Natural.  Principle of Heat and Motion. Unnatural Fire they name that 
Unnatural  which being called and coming extrinsecally, is introduced into the matter wonderful artificially; that it may increase and multiply the strength of natural heat. The Fire contrary to Nature they call 
Against Nature.  that, which putrefies the Compositum, & corrupteth the temperament of Nature; It is imperfect, because being too weak for generation, it is not carried beyond the bounds of corruption: such is the Fire or heat of the menstruum: yet it hath the name improperly of Fire against Nature, because in a manner it is according to Nature, for salving the specifical form, it so corrupteth the matter, that it disposeth it for generation.  
95. It is more credible nevertheless, that the corrupting Fire, called Fire against Nature, is not different from the Innate, but the first degree of it, for the order of nature requireth, that corruption precede generation: the fire therefore that is innate agreeable to the Law of Nature performeth both, by exciting both successively in the matter: the first of corruption more gentle stirred up by feeble heat, for to mollify and prepare the body: the other of generation more forcible, moved by a more vehement heat, for to animate and fully inform the Elementary body disposed by the former. A double Motion doth therefore proceed from a double degree of heat of the same fire; neither is it to be accounted a double Fire. But far better may the Name of Fire contrary to Nature be given to violent and destructive Fire.  
96. Unnatural fire is converted into Natural or Innate Fire by successive degrees of Digestion, and increaseth and multiplieth it: Now the whole secret consisteth in the multiplication of Natural Fire, which of itself is not able to Work above its proper strength, nor communicate a perfect Tincture to imperfect Bodies; for it is sufficient to itself; nor hath it any further power; but being multiplied by the unnatural, which most aboundeth with the virtue of multiplying, doth act far more powerfully, and reacheth itself beyond the bounds of Nature colouring strange and imperfect bodies, and perfecting them, because of its plentiful Tincture, and the abstruse Treasure of multiplied Fire.  
97. Philosophers call their 
The Water of the Stone is Fire.  Water Fire because it is most hot, and endued with a Fiery Spirit; again, Water is called Fire by them, because it burneth the bodies of perfect Metals more than common fire doth; for it perfectly dissolveth them, whereas they resist our Fire, and will not suffer themselves to be dissolved by it; for this cause it is also called Burning Water: Now that Fire of Tincture is hid in the belly of the Water, and manifests itself by a double effect, viz. of the body's Solution and Multiplication.  
98. Nature useth a double Fire in 
Fire is twofold, intrinsical and extrinsical.  the Work of generation, Intrinsecall, & extrinsecall: the former being placed in the seeds & mixtures of things, is hid in their Centre; & as a principle of Motion and Life, doth move and quicken the body: But the latter, Extrinsecall, whether it be poured down from Heaven or Earth, raiseth the former, as drowned with sleep, and compels it to action; for the vital sparks implanted in the seeds stand in need of an external mover, that they may be moved and actuate.  
99 It is even so in the Philosopher's work; for the matter of the Stone possesseth his Interior Fire, which partly Innate, partly also is added by the Philosopher's Art, for those two are united and come inward together, because they are homogeneous: the internal standeth in need of the external, which the Philosopher administereth according to the Precepts of Art and Nature; this compelleth the former to move. These Fires are as two Wheels, whereof the hidden one being smitten of the sensible one, it is moved sooner or later: And thus Art helpeth Nature.  
100 The Internal Fire is the middle between the mover and the matter, whence it is, that as it is moved by that, it moveth thus; if so be it shall be driven intensely or remissly, it will work after the same manner in the matter. The Information of the whole work dependeth of the measure of external Fire.  
101. He that is ignorant of the degrees and points of external Fire, let him not set upon the Philosophical Work; for he will never pull light out of darkness, unless the heats pass through their mediums, like the Elements, whose extremes are not converted but only by mediums.  
102. Because the whole work 
Four degrees of Fire.  consisteth in Separation and perfect Preparation of the four Elements, therefore so many degrees of Fire are necessary thereunto; for every Element is extracted by the degree of Fire proper to it.  
103. The four degrees of Fire are called the Fire of the Bath, of Ashes, of Coals, and of Flame, which is also called Optetick: every degree hath its points, two at least, sometimes three; for the Fire is to be moved slowly and by points, whether it be increased or decreased, that Matter (after Nature's example may go on by degrees and willingly unto Information and completion; for nothing is so strange to Nature as that which is violent; Let the Philosopher propound to his consideration the gentle access & recess of the Sun, whose Light & Lamp indulgeth its heat to the things of the world, according to the times and Laws of the Universe, and so bestoweth a temperament upon them.  
104. The first point of the 
The point of Fire.  Bath of heat is called the heat of a Fever or of Dung; the second, of both simply. The first point of the second degree is the simple heat of Ashes, the second is the heat of Sand: Now the points of Fire, of Coals and Flame, want a proper Name, but they are distinguished by the operation of the Intellect, according to intention and remission.  
105. Three degrees only of Fire are sometimes found amongst Philosophers, viz. of the Bath of Ashes and the hot Bath, which comprehendeth the Fire of Coals and Flame: the Fire of Dung is sometimes distinguished from the Fire of the Bath, in degree. Thus for the most part Authors do involve the light in darkness, by the various expressions of the Philosopher's Fire; for the knowledge thereof is accounted amongst their chief secrets.  
106. In the White Work, because 
Four Elements of the Stone.  three Elements only are extracted, three degrees of Fire also do suffice; the last, to wit the Optetick, is reserved for the fourth Element, which finisheth the Red Work. By the first degree the eclipse of Sol and Luna is made, by the second the light of Luna gins to be restored: by the third Luna attaineth unto the fullness of her splendour: and by the fourth Sol is exalted into the highest apex of his glory: Now in every part the Fire is administered according to the rules of Geometry, so as the Agent may answer to the disposition of the Patient, and their strength be equally poised betwixt themselves.  
107. Philosophers have very much set upon their Fire with a desire of Secrecy, so as they scarce have been bold to touch it, but show it rather by a description of its qualities and proprieties, then by its name: as that it is airy Fire, vaporous, humid and dry, clear, starlike, because it may easily by degrees be intended or remitted as the Artificer pleaseth. He that desireth more of the knowledge of Fire; may be satisfied by the Works of Lullius, who hath opened the Secrets of Practice to candid minds candidly.  
108. Of the conflict of the Eagle 
Proportion.  and the Lion they writ diversely, because the Lion is the strongest animal of all others; and therefore it is necessary that more Eagles concur, (three at least, or else more, even to ten) to conquer him: the fewer they are the greater the contention, and the slower the Victory; but the more Eagles, the shorter the Battle, and the direption of the Lion will more readily follow. The happier number of seven Eagles may be taken out of Lullius, or of nine out of Senior.  
109. The Vessel wherein Philosophers 
The Vessels of Nature and Art.  decoct their work, is twofold; the one of Nature, the other of Art; the Vessel of Nature which is also called the Vessel of Philosophy, is the Earth of the Stone, or the Femella or Matrix, whereinto the Seed of the Male is received, it putrefies, and is prepared for generation, the Vessel of Nature is of three sorts: for the secret is decocted in a threefold Vessel.  
110. The First Vessel is made of a transparent Stone, or of stony Glass, the form thereof some Philosophers have hid by a certain Enigmatical description; sometimes affirming that it is compounded of two pieces, to wit, an Alembick, and a Bolts-head, sometimes of three, othertimes of the two former with the addition of a Cover.  
111. Many have feigned the multiplying of such like Vessels to be necessary to the Philosophical Work, calling them by divers names, with a desire of hiding the secret by a diversity of operations; for they called it Solutory of solution; Putrefactory for putrefaction; Distillatory for distillation; Sublimatory for sublimation; Calcinatory for calcination, etc.  
112. But that all deceit being removed we may speak sincerely, one only Vessel of Art sufficeth to terminate the Work of either Sulphur, and another for the Work of the Elixir; for the diversity of digestions requireth not the change of Vessels; yea we must have a care lest the Vessel be changed or opened before the First work be ended.  
113. You shall make choice of a form of the glassy Vessel round in the bottom or cucurbit, or at least oval, the neck an hand breadth long or more, large enough, with a strait mouth, made like a Pitcher or Jugg, continued & uncutt and thick in every part, that it may resist a long, and sometimes an acute Fire: The cucurbit or Bolts head is called blind, because its eye is blinded with the Hermetick seal, lest any thing from without should enter in, or the Spirit steal out.  
114. The second Vessel of Art may be of Wood, of the trunk of an Oak, cut into two hollow Hemisphears, wherein the Philosopher's Egg may be cherished till it be hatched; of which see the Fountain of Trevisanus.  
115. The third Vessel Practitioners have called their Furnace, which keeps the other Vessels with the matter and the whole work: this also Philosophers have endeavoured to hid amongst their secrets.  
116. The Furnace which is the 
The Furnace.  Keeper of Secrets, is called Athanor, from the immortal Fire, which it always preserveth; for although it afford unto the Work continual Fire, yet sometimes unequally, which reason requireth to be administered more or less according to the quantity of matter, and the capacity of the Furnace.  
117. The matter of the Furnace is made of Brick, or of fat Earth, or of Potter's clay well beaten, and prepared with horse dung, mixed with hair, that it may stick the faster, and may not be chincked by long heat; let the walls be thick, of three or four fingers, to the end that it may be the better able to keep in the heat and withstand it.  
118. Let the form of the Furnace be round, the inward altitude of two feet or thereabouts, in the midst whereof an Iron or Brazen plate must be set, of a round Figure, about the thickness of a Penknife's back, in a manner possessing the interior latitude of the Furnace, but a little narrower than it, lest it touch the walls, which must lean upon three or four props of Iron fixed to the walls, and let it be full of holes, that the heat may be the more easily carried upwards by them, and between the sides of the Furnace and the Plate. Below the Plate let there be a little door left, and another above in the walls of the Furnace, that by the lower the Fire may be put in, and by the higher the temperament of the heat may be sensibly perceived; at the opposite part whereof let there be a little window of the Figure of a Romboides fortified with glass, that the light over-against it may show the colours to the eye. Upon the middle of the foresaid plate, let the Tripod of secrets be placed with a double Vessel. Lastly let the Furnace be very well covered with a shell or covering agreeable unto it, and that always the little doors closely shut, lest the heat go out.  
119. Thus thou hast all things necessary to the first Work, the end whereof is the generation of two sorts of Sulphur; the composition and perfection of both may be thus finished.  
℞. Take a Red Dragon, courageous, 
The practice of Sulphur.  warlike, to whom no Natural strength is wanting; and afterwards seven or nine noble Eagles [Virgins,] whose eyes will not wax dull by the rays of the Sun: cast the Birds with the Beast, into a clear Prison and strongly shut up, under which let a Bath be placed, that they may be incensed to fight by the warm vapour: in a short time they will enter into a long and harsh contention, until at length about the 45 day or 50. the Eagles begin to prey upon and tear the beast to pieces; this dying it will infect the whole Prison with its black and direful poison, whereby the Eagles being wounded, they will also be constrained to give up the ghost. From the putrefaction of the dead Carcases a Crow will be generated, which by little and little, putting forth its head, and the Bath being somewhat increased it will forthwith stretch forth its wings and begin to fly; but seeking chinks from the Winds and Clouds, it will long hover about; take heed that it find not any. At length being made white by a gentle and long Rain, and with the dew of Heaven it will be changed into a White Swan, but the new borne Crow is a sign of the departed Dragon. In making the Crow White extract the Elements, and distil them according to the order prescribed, until they be fixed in their Earth, and end in Snowlike, and most subtle dust, which being finished thou shalt enjoy thy first desire to the White Worke.  
120. If thou intendest to proceed further to the Red, add the Element of Fire, which is wanting to the White Work: the Vessel therefore being fixed, and the Fire strengthened by little and little through its points, force the matter until the occult begin to be made manifest, the sign whereof will be the Orange colour arising: order the Fire of the Fourth degree by its points, until by the help of Vulcan purple Roses be generated of the Lily, and lastly the Amaranthus died with the darkish Redness of blood: but thou mayest not cease to bring out Fire by Fire, until thou shalt behold the matter terminated in Reddest ashes, and insensible to the touch. This Red Stone may rear up thy mind to greater things, by the blessing and assistance of the holy Trinity.  
121. They that think they have brought their work to an end by perfect Sulphur, not knowing Nature or Art; and to have fulfilled the Precepts of the secret; are much deceived, and will try their Project in vain: for the Praxis of the Stone is perfected by a double Work; the First is, in creating the Sulphur, the other in making the Elixir.  
122. The Philosopher's Sulphur is most subtle Earth, most hot and dry, in the belly whereof the Fire of Nature abundantly multiplied is hidden; Moreover, Fire deserveth the name of the Stone; for it hath in itself the virtue of opening and penetrating the bodies of Metals, and of turning them into their own temperament and producing something like itself, wherefore it is called a Father and Masculine seed.  
123. That we may leave nothing untouched, let the Students in Philosophy know that from that first Sulphur, a second is generated which may be multiplied in infinitum: let the wise man, after he hath got the everlasting mineral of that Heavenly Fire, keep it diligently. Now of what matter Sulphur is generated, of the same it is multiplied, a small portion of the first being added, yet as in the Balance. The rest may a freshman see in Lullius, this may suffice only to point at it.  
124. The Elixir is compounded of a threefold matter, namely of Metallick Water or Mercury sublimated as before; of Leaven White or Red, according to the intention of the Operator, and of the Second Sulphur, all in Weight.  
125. There are Five proper 
Composition of the Elixir.  and necessary qualities in the perfect Elixir, that it be fusile, permanent, penetrating, colouring and multiplying; it borroweth its tincture and fixation from the Leaven, its penetration from the Sulphur, its fusion from Argent vive which is the medium of conjoining Tinctures, to wit of the Ferment and Sulphur, and its multiplicative virtue from the Spirit infused into the Quintessence.  
126. Two perfect Metals give a perfect Tincture, because they are died with the pure Sulphur of Nature, and therefore no Ferment of Metals may be sought besides these two bodies; die thy Elixir White and Red with Sol and Luna, Mercury first of all receives their Tincture, and having received it, doth communicate it to others.  
127. In compounding the Elixir take heed you change not or mix any thing with the Ferments, for either Elixir must have its proper Ferment, and desireth its proper Elements; for it is provided by Nature, that the two Luminaries have their different Sulphur and distinct tinctures.  
128. The Second work is concocted as the First, in the same or like Vessel, the same Furnace, and by the same degrees of fire, but is perfected in a shorter time.  
129. There are three humours 
Three humours in the Stone.  in the Stone, which are to be extracted successively; namely, Watery, Airy, and Radical; and therefore all the labour and care of the Workman is employed about the humour, neither is any other Element in the Work of the Stone, circulated, besides the humid one. For it is necessary in the first place, that the Earth be resolved and melted into humour. Now the Radical humour of all things, accounted Fire, is most tenacious, because it is tied to the Centre of Nature, from which it is not easily separated; extract therefore those three humours slowly, successively, dissolving and congealing them by their Wheels; for by the multiplied alterne reiteration of Solution and congelation the Wheel is extended, and the whole work finished.  
130. The Elixir's perfection consisteth in the strict Union and indissoluble Matrimony of Siccum and Humidum, so that they may not be separated, but the Siccum may flow with moderate heat into the Humidum abiding every pressure of Fire. The sign of perfection is, if a very little of it cast in above the Iron or Brazen Plate being very hot, it flow forthwith without smoke.  
131. ℞. Let three weights of Red Earth, or Red Earth, or Red Ferment, and a double weight of Water and Aire, well beaten, be mixed together: let an Amalgama be made like Butter, or Metalline Paste, so as the Earth being mollifyed may be insensible to the touch; Add one weight and an half of Fire: Let these be ordered in their Vessel, the Fire of the first degree being most closely sealed; afterwards let the Elements be extracted out of their degrees of Fire in their order, which being turned downwards with a gentle motion they may be fixed in their Earth, so as nothing volatile may be raised up from thence, the matter at length shall be terminated in a Rock, Illuminated, Red and Diaphanous; a part whereof take at pleasure, and having cast it into a Crucible with a little Fire by drops give it to drink with its Red Oil, and incere it, until it be quite poured out, and go away without smoke. Nor mayst thou fear its flight, for the Earth being mollifyed with the sweetness of the Potion will stay it, having received it, within its bowels: then take the Elixir thus perfected into thine own power, and keep it carefully. In God rejoice, and be silent.  
132. The order and method of composing & perfecting the white Elixir is the same, so that thou usest the white Elements only in the composition thereof; but the body of it brought to the term of decoction, will end in the plate; white, splendid, and crystall-like, which incerated with its White Oil will obtain the help of Fusion. Cast one weight of either Elixir, upon ten weights of Argent vive well washed, and thou wilt admire its effect with astonishment.  
133. Because in the Elixir the 
Multiplication of the Elixir.  strength of Natural Fire is most abundantly multiplied by the Spirit infused into the Quintessence, and the naughty accidents of bodies, which beset their purity and the true light of Nature with darkness, are taken away by long and manifold sublimations and digestions; therefore Fiery Nature freed from its Fetters, and fortified with the aid of Heavenly strength, works most powerfully being included in this our fift Element: Let it not therefore be a wonder, if it obtain strength not only to perfect imperfect things, but also to multiply its force and power: Now the Fountain of Multiplication is in the Prince of the Luminaries, who by the infinite multiplication of his beams, begetteth all things in this our Orb, and multiplieth things generated, by infusing a multiplicative virtue into the seeds of things.  
134. The way of multiplying the Elixir is threefold: By the first; ℞ Mingle one weight of Red Elixir, with nine weights of its Red Water, and dissolve it into Water in a solutory Vessel, curdle the matter well dissolved, and unite by decocting it with a gentle Fire, until it be made strong into a Ruby or Red Lamell, which afterwards incere with its Red Oil, after the manner prescribed until it flow; so shalt thou have a medicine ten times more powerful than the first. The business is easily finished in a short time.  
135. By the Second manner 
The Practice of Multiplication.  ℞ what Potion thou pleasest of thy Elixlr mixed with its Water, the weights being observed; seal it very well in the Vessel of Reduction, dissolve it in a Bath, by inhumation, being dissolved, distil it, Separating the Elements by their proper fires, and fixing them downwards, as was done in the first and second work, until it be a Stone; lastly, incere it and project it. This is the longer, but yet the richer way, for the virtue of the Elixir is increased unto an hundred fold; for by how much the more subtle it is made by reiterated operations, by so much more both of superior and inferior strength it retaineth, & more powerfully operates.  
136. Lastly, take one Ounce of the said Elixir multiplied in virtue, and project it upon an hundred of purified Mercury, and in a little time Mercury made hot amongst burning Coals, will be converted into pure Elixir; whereof if thou castest every ounce upon an other hundred of the like Mercury, Sol will shine most purely to thine eyes. The multiplication of White Elixir may be made the same way. Take the virtues of this Medicine to cure all kinds of diseases, and to preserve good health, as also the use thereof, out of the Writings of Arnoldus de villa nova, Lullius and of other Philosophers, may be fetched.  
137. The Philosophers Signifer will instruct him that seeketh 
The Times of the Stone.  the times of the Stone; for the first Work ad Album must be terminated in the House of Luna; the Second, in the second House of Mercury; The first Work ad Rubeum, will end in the Second House of Venus, and the last in the other Regal Throne of Jove, from whence our most Potent King shall receive a Crown decked with most Precious Rubies:  
Sic in se sua per vestigia volvitur Annus.  

Thus does the winding of the circling Year  
Trace its own Footsteps, and the same appear.   
138. A threeheaded Dragon keeps this Golden Fleece; the first head proceedeth from the Waters, the second from the Earth, the third from the Air; it is necessary that these three heads do end in one most Potent, which will devour all the other Dragons; then a way is laid open for thee to the golden Fleece. Farewell diligent Reader, in Reading these things invocate the Spirit of Eternal Light; Speak little, Meditate much, and Judge aright.   

To the Lovers of Hermetick Philosophy I. C. Chymierastes wisheth prosperity.  
SUch is the difference between the Hermeticks living Philosophy, and the dead Philosophy of the Ethnics; that the former hath been Divinely inspired into the first Masters of Chemistry [the Queen of all Sciences,] and therefore may challenge the Holy Spirit of Truth for its only Author; who by breathing where he listeth, doth infuse the true Light of Nature into their minds; by virtue whereof, all the darkness of errors is straightways chased away from thence and utterly expelled: but the latter may ascribe its Invention unto Pagans, who having left, or rather neglected the pure Fountains of Learning, have introduced false Principles and causes, (proceeding from their own brain) for true ones, to the great damage of the Reipublique of Learning. And indeed what good were they able to do, upon whom the Daystar of Truth, the Eternal Wisdom of God, the Fountain of all Knowledge and Understanding Christ jesus hath never risen? We cannot wonder therefore, that they have only proposed old wives Fables, and foolish toys, that they have introduced pure dotages, and innumerable inventions of lies, whereby they have so bedawbed holy Philosophy, that we can find nothing of Native beauty in it.  
But you will object that Hermes himself the Prince of Vital Philosophy was an Heathen also, yea and lived before other Authors many ages, by whose decrees Philosophy in every place entertained, with greatest applause of almost all men, now flourisheth. But granting that, what followeth? This Hermes Trismegistus indeed was borne in an Heathen Country, yet by a peculiar privilege from God he was one, who worshipped the true God in his life, manners and Religion especially; who freely confessed God the Father, and that he was the Creator of Man, and made no other partaker of Divinity with him: He acknowledged the Son of God the Father, by whom all things which are existent, were made; whose name because it was wonderful and ineffable was unknown to Men, and even to Angels themselves, who admire with astonishment his generation. What more? He was our Hermes who by the singular indulgence and revelation of the most great and gracious God, foreknew that the same Son should c●me in the Flesh, and that in the last ages, to the end he might bless the Godly for ever. He it was who so clearly taught, that the mystery of the most Holy Trinity ought to be adored, as well in the Plurality of Persons, as in the Unity of Divine Essence, in three Hypostases, (as any quicksighted and intelligent man may gather from that which follows;) as that it can scarcely be found any where more clearly and plainly: for thus he: There was an Intelligent Light before the Intelligent Light, and there was always a clear Mind of the Mind: and the Truth hereof, and the Spirit containing all things, was no other thing: Besides this God is not, nor Angel, nor any other Essence; for he is Lord of all, both Father, and God, all things are under him, and in him. I beseech thee O Heaven, and the wise work of the great God; I beseech thee thou voice of the Father, which he first spoke, when he form the whole world: I beseech thee by the only begotten Word, and Father containing all things, be propitious unto me.  
Now ye sons of Hermes, turn over and over again, both night and day the Volumes of Heathen Philosophers, and inquire with what diligence you possibly can, whether you are able to find such Holy, such Godly and Catholic things in them.  
Our Hermes was an Heathen, I confess, yet such an Heathen as knew the power and greatness of God, by other creatures and also by himself, and glorified God, as God: I shall not spare to add, that he far excelled in godliness most Christians now a days in name only; and gave immortal thanks unto him as the Fountain of all good things, with a deep submission of mind for his benefits received. Hear I pray, ye sons of Learning, whether God was as much conversant, and wrought as equally in the Heathen Nation, as amongst his own people, when he saith: From the rising of the Sun unto the going down thereof his name is great amongst the Gentiles; and in every place a pure oblation is sacrificed and offered unto my name, because my name is great amongst the Nations, saith the Lord of Hosts by his Prophet.  
Rub up your memory, I entreat you, and speak plainly; were not the Magis Heathens, which came from the East by the guidance of a Star, that they might worshhip Christ, whom nevertheless the unbelieving people hanged upon a Tree. Lastly consider well I beseech you, ye faithful favourers of true Wisdom only; from what Fountain other Heathens besides Hermes have taken the Principles of their Learning. Wear and better wear out their Volumes with diligence, that ye may discern them to refer their wisdom not unto God, but to attribute it, as gotten by their own Industry. On the contrary cast your eyes upon the beginning of the admirable Tractate having seven Chapters of your Father Hermes concerning the Secret of the Physical Stone, and observe how holily he thinketh of God the bestower of this Secret Science: for Hermes saith: In so great an Age I have not ceased to try experiments, nor have I spared my Soul from labour: I had this Art and Science by the Inspiration of the Living God only, who hath vouchsafed to open it to me his servant. 'tis true, he hath given power of judging to rational creatures, but hath not left unto any an occasion of sinning. But I, unless I feared the day of Doom, or the souls damnation for the concealing of this Science; I would make known nothing of this Science, nor prophetize to any. But I have been willing to render to the Faithful their due, as the Author of Faith hath been pleased to bestow upon me. Thus Hermes: than which nothing could have ever been said more wise, or more agreeable to Christian Religion. And hence it is, that so many as are or have been of a more sublime wit and manly judgement, have embraced the Living Holy, and Divine Philosophy of Hermes, with all their Soul and Strength (rejecting that dead, profane, and humane Philosophy of the Ethnics) and have commended and illustrated it in divers of their Writings and Watch. Of all which, that I may confess ingenuously, seeing that I could never read unto this day any Writer more true, neat, and clear, than the Author of this Tractate, Anonymus indeed, yet one that truly deserves the name of an Adepted Philosopher; I have thought it worth my pains, and have deemed hereby to confer not the least favour upon the sons of Hermes, if I shall again publish the hidden Work of Hermetick Philosophy, with the Philosophers Signifer, according to the intention of this most wise Author.  
Farewell.   

The Signifer of Philosophers with the Houses of the Planets.  



NORTHERN SIGNS. Sumer.  
☿ ♍  
☼ ♌  
☽ ♋   

EASTERN SIGNS. Spring.  
☿ ♊  
♀ ♉  
♂ ♈   

SOUTHERN SIGNS. Winter.  
♄ ♑  
♄ ♒  
♃ ♓   

WESTERN SIGNS Autumn.  
♀ ♎  
♂ ♏  
♃ ♐     woodcut astrological signs and their corresponding seasons   

THE TIMES OF THE STONE.  
The Figure described is the 
The Interpretation of the Philosopher's Scheme.  Philosophers Signifer. To every Planet a double House is assigned by the Ancients, Sol and Luna excepted; whereof every one borroweth one House only, both of them adjoining. In the said Figure every Planet possesseth its proper Houses. Philosophers in handling their Philosophical work, begin their year in Winter, to wit, the Sun being in Capricorn, which is the former House of Saturn, and so come towards the right hand. In the Second place the other House of Saturn is found in Aquarius, at which time Saturn i. e. the Blackness of the Dominary work gins after the 45 or 50. day. Sol coming into Pisces the work is black, blacker than black, 
Lullius cap. 49. Merc.  and the head of the Crow gins to appear. The third month being ended, and Sol entering into Aries, the sublimation or separation of the Elements gins. Those which follow unto Cancer make the Work White. Cancer addeth the greatest whiteness and splendour, and doth perfectly fill up all the days of the Stone 〈◊〉 white Sulphur, or the Lunar 〈…〉 rke of Sulphur, Luna sitting and reigning gloriously in her House. In Leo the Regal Mansion of the Sun, the Solar work gins, which in Libra is terminated into a Rubie-Stone, or perfect Sulphur. The two Signs Scorpius and Sagitarius which remain, are indebted to the completing of the Elixir. And thus the Philosophers admirable young taketh its beginning in the Reign of Saturn, and its end and perfection in the Dominion of Jupiter.   
FINIS.