OF THE NATURE OF THINGS, NINE BOOKS: Written by Philipp Theophrastus of Hohenheim, CALLED PARACELSUS:  
The Titles of the Nine Books. of the 

Generations  
Growths  
Conservations  
Life  
Death  
Renewing  
Transmutations  
Separations  
Signatures   of Natural things.  
London, Printed by Richard Cotes, for Thomas Williams, at the Bible in Little-Britain, 1650.   

NINE BOOKS OF THE NATURE Of Thing: Written by Philipp Theophrastus, of Hohenheim, called PARACELSUS.  
To the honest and wise man, John Wink Isteiner of Friburge, his most intimate friend, and dear brother, Theophrastus Paracelsus wisheth all health.  
IT is most fit that I should (most intimate Friend, and dear brother) satisfy your friendly, and daily requests, expressed in your frequent Letters to me: and seeing that in your last Letters you do earnestly, and courteously invite me to you, if it were convenient (I cannot dissemble with you) yet by reason of many hindrances I cannot: but as for your other request, viz. that I should give you some clear Instructions, I cannot deny you, but am constrained to gratify you therein. I know the honesty of your mind, and that you do willingly hear or see any thing that is new or wonderful in this art. I know also that you have spent good part of your estate and life in it. Because therefore you have expressed much good will, and brotherly fidelity towards me, I cannot forget either, but am constrained to be thankful, and, if I never see you more, to leave a brotherly legacy to you, and yours, as a remembrance of of me. For I will not here only answer, and clearly instruct you concerning those points only of which you have asked me; but will also dedicate a Book to you, which I will call, Of the Nature of things, and will divide it into nine little books. In this book I will satisfy all your requests, and further than you demanded: although haply you will much wonder, and perhaps doubt whether all these things are true that I shall write. But do not so, yea believe them not to be speculations, and theories, but practical, and proceeding from experience. And although I have not tried all of them myself, yet I have them from, and have approved them by others, and know them by that kind of experience, as also by the light of nature. If in some places you cannot understand me what I shall say, and in some processes require of me further explication, writ to me privately, and I will declare the matter more clearly, and give you sufficient instruction, and intelligence. Although I believe you cannot well misunderstand what I shall write, seeing I know you are so well qualified and gifted by God with arts, and a good understanding, Moreover, you have known my mind and meaning, and therefore will quickly, and easily understand me. Now I hope, and do not doubt, that you will respect this present work, commended to you, and esteem of it according to its worth, and not at all divulge it, but keep it in great secrecy for yourself, and yours, as indeed it is a hid, and great treasure an excellent gem, and precious thing, which is not to be cast to swine, i.e. Sophisters, and contemners of all good natural arts, and secrets, who are worthy neither to read them, much less to have, know, or understand them. And although this book be very little, consisting of few words, yet it is full of many, and great secrets. For I do not here write out of speculation, and theory, but practically out of the light of nature, and experience, lest I should burden you, and make you weary with many words, etc. Wherefore most dear friend, and loving brother, seeing I have wrote this book out of love to you alone, and to no body else, I beseech you that you will keep it as a thing of value, and a a great secret, and not let it go out of your hands as long as you live, and at your death, bequeath it in like manner to your children, & heirs, that they also may keep this book secretly, which also I shall particularly desire of them, that they will not let it go out of your family at any time, and be made public, so as to come to the hands of Sophisters, & scoffers, who contemn all things, which are not agreeable to them, and indeed detract from them: These are pleased only with what is their own, as indeed all fools are wont to be, whom their own toys only please, not anything which is another's, hating all kind of wisdom. Wherefore they account wisdom as folly: bec. nothing doth them any good they know the use of nothing. As one workman cannot use the instruments of another, so a fool can use no weapons better than his own stick, or boughs; and there is no sound pleasanter to him then the ringing of his own bell. Wherefore most dear brother be you faithfully admonished, as I have entreated you, and do what I have enjoined you, which I hope you will, and you shall do what is right and well. Farewell with the protection of God.  
Dated at Villacum in the year, 1537.   

OF THE NATURE Of Things.  
THE FIRST BOOK. Of the generations of Natural things.  

The generation of natural things is twofold.  THe generation of all natural things is twofold: Natural, and without Art; and Artificial, viz. by Alchemy. Although in general it may be said that all things are naturally generated of the Earth by means of putrefaction. For Putrefaction is the chief degree, 
All things proceed from putrefaction.  and first step to Generation. Now Putrefaction is occasioned by a moist heat. 
The cause of putrefaction is a moist heart.  For a continual moist heat causeth putrefaction and changeth all natural things from their first form, and essence, as also their virtues, 
The power and nature of putrefaction.  and efficacy, into another thing. For as putrefaction in the stomach changeth, and reduceth all meats into dung; so also putrefaction out of the stomach in a glass, changeth all things from one form into another, from one essence into another, from one colour into another, from one smell into another, from one virtue into another, from one power into another, from one property into another, and generally from one quality into another. For it is evident, and proved by daily experience, that many good things, which are wholesome, and medicinable, become after putrefaction naught, unwholesome, and mere poison. So on the contrary, there are many bad, unwholesome, poisonous, and hurtful things, which after their putrefaction become good, lose all their unwholesomeness, and become wonderful medicinable: because putrefaction produceth great matters, as of this we have a most famous example in the holy Gospel, where Christ saith: Unless a grain of Wheat be cast into the Earth, and be putrefied, it cannot bring forth fruit in a hundred fold. Hence also we must know, that many things are multiplied in putrefaction so as to bring forth excellent fruit. For putrefaction is the change, 
What putrefaction is.  and death of all things, and destruction of the first essence of all Natural things; whence there ariseth a regeneration, and new generation a thousand times better, etc.  
Seeing therefore putrefaction is the first degree, and step to generation; it is very necessary that we know putrefaction well. 
Putrefaction is the first degree to generation  Now there are many kinds of putrefactions, and one produceth its generation in another manner, then doth another. One also sooner than another. We said also that moisture, 
Putrefaction is manifold.  and heat were the first degree, and step to putrefaction, which produceth all things, as a Hen doth her eggs. Wherefore through, and in putrefaction, all mucilaginous phlegm, and matter is made living, whatsoever it prove to be at last.  

An artificial hatching of Chickens.  An example of this you have in eggs, in which there is a mucilaginous humour, which by any kind of moderate continual heat is putrefied, and turned into a living Chick, not only by the heat of the Hen, but any such kind of heat. For in such a degree of Fire eggs may be brought to maturity in a glass, and ashes, and become living birds: yea any man may ripen an egg in his arm-hole, and hatch a Chick, as well as the Hen.  

The raising of a dead bird to life.  And here we must take notice of something that is greater, and more than this: viz. if that living Chick be in a vessel of glass like a gourd, and sealed up, burnt to powder, or ashes in the third degree of Fire, and afterward so closed in, be putrefied with the exactest putrefaction of Horse-dung, into a mucilaginous phlegm, than that phlegm may be brought to maturity, and become a renewed, and new made Chick: to wit, if that phlegm be again enclosed in its former shell, or receptacle. This is to revive the dead by regeneration, and clarification, which indeed is a great, and profound miracle of Nature. According to this process may all Birds be killed, and made alive again, and made new: and this is the highest, and greatest miracle, and mystery of God, which he ever discovered to mortal man.  

The Atificiall generation of Man.  We must also know that after this manner men may be generated without natural Father, or Mother, i.e. not of a Woman in a natural way: but by the Art, and industry of a skilful Alchemist may a Man be borne, and grow, as afterwards shall be showed.  

The generation of men by brutes.  It is possible also that men may be born of beasts, according to natural causes, but yet this cannot be done without much impiety, and heresy; to wit, if a man should couple with a beast, and that beast should, as a woman doth, receive the Sperm of the man, with desire and lust into her matrix, and conceive: then the sperm doth of necessity putrefy, and by the continual heat of the body, a man, and not a beast is thence produced. 
As the seed is, so is the fruit.  For always as the seed is that is sown, so also is the fruit that is brought forth; and unless it should be so, it would be contrary to the light of Nature, and to Philosophy. Wherefore as is the seed, such is the herb that springs from thence. So of the Seed of an Onion is brought forth an Onion, not a Rose, nor a Nut, not a Lettuce. So of Corn, Corn is brought forth; of Barley, Barley; of Oats, Oats: and so it is with all other fruits, which have seed, and are sown, etc.  

The force of women's imagination.  In like manner also it is possible, and not contrary to Nature, that an irrational bruit should be produced by a woman, and a man. Neither are we to judge of, or censure the woman, as the man, (as in the former case) she therefore is not to be accounted impious, or heretical, as if she acted contrary to Nature, but is to be imputed to her imagination. For her imagination is always the cause of it. And the imagination of a breeding woman is so powerful, that in conceiving the seed into her body, she may change her infant divers ways: because her inward stars are so strongly bend upon the infant, that they beget an impression, and influence upon it. Wherefore the infant in the Mother's womb in its forming is put into the hand, and will of its Mother, as clay in the hand of the Potter, who thence frames, and makes what his will, and pleasure is: so the Woman that is breeding, forms the fruit in her body, according to her imagination, and her stars. Therefore it often falls out, that of the seed of a man, Cattle, and other horrid Monsters are begot, according as the imagination of the Mother is strongly directed upon the Embryo, etc.  
Now as you have heard, that by putrefaction, many, and various things are generated, and made alive, so also you must know, that of many herbs, by putrefaction divers living creatures are bred, which they that are skilled in these things know.  

All animals that are bred merely of putrefaction are poisonous.  Here also we must know, that all such Animals, which are bred, and made of putrefaction, contain some poison, and are poisonous, yet one far more strong than another, and one after another manner than another: as you see in Serpents, Vipers, Toads, Frogs, Scorpions, Basilisks, Spiders, Woodbees, Pismires, and many sorts of Worms, as Cankers, Maggots, Locusts, etc. All which are bred in, and through putrefaction. Also amongst Animals there are bred divers Monsters; And there are Monsters also which are not bred of putrefaction of themselves, but are made by Art in a glass, as hath been said; because they oftentimes appear in a very wonderful shape, and form, fearful to behold, as oftentimes with many feet, many tails, many colours, oftentimes many heads, worms with the tails of Fishes, or feathers, and other unusual forms, that the like have not been seen.  

What Monsters are.  Wherefore not only all Animals, which have not proper Parents, and are not borne of things like to themselves are Monsters, but also those which are bred of other things.  

The secret poison of the Basilisk.  So you see it is concerning a Basilisk, which also is a Monster, and indeed a Monster above all Monsters, and then which none is to be more dreaded, because he can kill any man with his mere looks, and sight: and because his poison is above all poisons, to which nothing in the world is to be compared. He carries his poison in a most secret manner in his eyes, and it is a conceived poison, not much unlike a menstruous woman, who also carrieth a secret poison in her eyes, so that only by her looks a Looking-glass is fouled, and tainted. So also if she look upon a wound, or an ulcer, she infects that in the like manner, and hinders the cure thereof: so also with her breath, as well as sight, she infects divers things, corrupts, and weakens them; and so also with her touch. For you see if she meddle with wine in time of her menstrues, that it is suddenly changed and made thick; The Vinegar also that she medles withal, becomes dead, and useless: so also Hot-waters lose their strength: In like manner Civet, Amber, Gryse, Musk, and such like perfumes, lose their odour by such a woman's carrying, or handling of them So also Gold, and Corals lose their colour, also many Gems, and Looking-glasses are soiled therewith, etc. But to return to what I proposed concerning the Basilisk, by what reason, and in what manner he carries poison in his looks, and eyes; you must know that he hath that property, and poison from menstruous women, as is aforesaid. For the Basilisk is bred of, and proceeds from the greatest impurity of a Woman, viz. her Menstrues, and from the blood of the Sperm, if it be put into a gourd glass, and putrefied in Horse-dung, in which putrefaction a Basilisk is brought forth. But who is so courageous, and bold to make, take him out, and kill him again, unless he cover, and fortify himself well first with glasses: I should persuade none to do it, nay, I would advise them to take heed of it.  

Monsters do not live long.  But that I may proceed in treating of Monsters, Know that Monsters amongst brutes, which are brought forth of other things, and not of their like, seldom live long, especially if they shall live near, or amongst other brutes, because of an imbred disposition, and Gods disposing, all Monsters are odious unto brutes that are genuinely brought forth, and so also Monsters of men, which are generated by man, seldom live long. And by how much the more wonderful, and remarkable they are, so much the sooner they die, so that none exceed the third day amongst men unless they be presently carried into some secret place, and kept apart from all men. Moreover you must know that God abhors these kind of Monsters, and that they are displeasing to him, and that none of them can be saved, seeing they bear not the image of God: whence we can conjecture nothing else, but that they are so form by the Devil, 
Monsters come from the Devil.  and are made for the Devil's service, rather than Gods, because no good work was ever done by any Monster, but rather all manner of evil, wickedness, and devilish deceits. For as an Executioner marketh his sons in cutting off their ears, putting out their eyes, burning their cheeks, fingers, hands, and cutting off their heads: so doth the Devil mark his sons through the imagination of their Mothers, which in their conceiving they drew from evil desire, lusts, and cogitations.  

Monsters are to be shunned.  Also all men are to be shunned, which abound with, or want any member, or have a double member. For that is a presage of the Devils, and a most certain sign of some occult wickedness, and deceit, which follows upon it. Wherefore they seldom die without the Executioner, or at least from some mark made by him.  

The artificial generation of Men:  But we must by no means forget the generation of Artificial men. For there is some truth in this thing, although it hath been a long time concealed, and there have been no small Doubts, and Questions, raised by some of the ancient Philosophers, Whether it were possible for Nature, or Art to beget a Man out of the body of a Woman, and natural matrix? To this I answer, that it is no way repugnant to the Art of Alchemy, and Nature; yea it is very possible: But to effect it, we must proceed thus.  
Let the Sperm of a man by itself be putrefied in a gourd glass, sealed up, with the highest degree of putrefaction in Horse dung, for the space of forty days, or so long until it begin to be alive, move, and stir, which may easily be seen. After this time it will be something like a Man, yet transparent, and without a body. Now after this, if it be every day warily, and prudently nourished and fed with the Arcanum of Man's blood, and be for the space of forty weeks kept in a constant, equal heat of Horse-dung, it will become a true, and living infant, having all the members of an infant, which is born of a woman, but it will be far less. This we call. Homunculus, or Artificial. And this is afterwards to be brought up with as great care, and diligence as any other infant, until it come to riper years of understanding. Now this is one of the greatest secrets, that God ever made known to mortal, sinful man. For this is a miracle, and one of the great wonders of God, and secret above all secrets, and deservedly it aught to be kept amongst the secrets until the last times, when nothing shall be hid, but all things be made manifest.  
And although hitherto it hath not been known to men, yet it hath been known to Fairies of the Woods, 
Fairies, Nymphs, Giants, etc. are made of arificiall men.  Nymphs, and Giants many ages since, because they come from them. For of such Artificial men, when they come to Man's age, are made Pigmies, Giants, and other great and monstrous men, who are instruments of great matters, who obtain great victories against their Enemies, and know all secrets, and mysteries: because by Art they receive their lives, by Art they, receive their bodies, flesh, bones, and blood: by Art they are borne; wherefore Art is now incorporated with, and imbred in them, and they need not learn of any, but others are constrained to learn of them, for by Art they have their original and present existeney, as a rose, or flower in a garden, and they are called the children of Fairies, and Nymphs, by reason that in power, and virtue they are like not to Men, but Spirits, etc.  
Here it is necessary that we speak something of the generation of Metals; but because we have wrote sufficiently of that in our book of the generation of Metals, we shall very briefly treat of it here, only briefly adding what was omitted in that book. Know that all the seven Metals are brought forth after this manner, 
Of 3 principles Mercury the Spirit, sulphur is the soul, Salt the body.  out of a threefold matter, viz. Mercury, Sulphur, & Salt, yet in distinct, and peculiar colours. For this reason Hermes did not speak amiss, when he said, that of three substances are all the seven Metals produced, and compounded, as also the Tinctures, and Philosopher's Stone. Those 3 substances he calls the Spirit, Soul, and Body: but he did not show how this is to be understood, or what he did mean by this, although haply he might know the three Principles, but did not make mention of them. Wherefore we do not say, that he was here in an error, but only was silent now, that those 3 distinct substances may be rightly understood, viz. Spirit, Soul, and Body, we must know, that they signify nothing; else but the three Principles,. i.e. Mercury, Sulphur, Salt, of which all the seven Metals are generated. For Mercury is the Spirit, Sulphur the Soul, and Salt the Body, but a Metal is the Soul betwixt the Spirit, and the Body (as Hermes saith) which Soul indeed is Sulphur; and unites these two contraries, the Body, and Spirit, and changeth them into one essence, etc.  
Now this is not to be understood so as that of every Mercury, 
Whether metals can be made artificially by fire.  every Sulphur, or of every Salt, the seven Metals may be generated, or the Tincture, or Philosopher's Stone by the Art of Alchemy, or industry, with the help of Fire; but all the seven Metals must be generated in the mountains by the Archeius of the Earth. For the Alchemist shall sooner transmute Metals, then generate, or make them.  

Living ☿ is the mother of metals.  Yet nevertheless living Mercury is the Mother of all the seven Metals, and deservedly it may be called the Mother of the Metals. For it is an open Metal, and as it contains all colours, which it manifests in the Fire, so also occultly it contains all Metals in itself, but without Fire it cannot show them, etc.  
But generation, and renovation of Metals is made thus: As a man may return into the womb of his Mother,. i.e. into the Earth, out of which he was first made a man, and shall again be raised at the last day: 
The regeneration of metals into tinctures.  so also all Metals may return into living ☿ again, and become ☿, and by Fire be regenerated, and purified, if for the space of forty weeks, they be kept in a continual heat, as an infant is in his Mother's womb. So that now there are brought forth not common Metals, but ting Metals. For if Silver be regenerated (after the manner as we have spoken) it will afterward tinge all other Metals into Silver, so will Gold into Gold, and the like is to be understood of all the other Metals.  
Now forasmuch as Hemes said, that the soul alone is that medium which joins the spirit to the body, it was not without cause he said so. 
The Soul is that medium wherewith the soul is united to the body.  For seeing Sulphur is that soul, and doth like Fire ripen, and digest all things; it can also bind the soul with the body, incorporating, and uniting them together, so that from thence may be produced a most excellent body. Now the common combustible Sulphur is not to be taken for the soul of metals, for the soul is another manner of thing then a combustible, and corruptible body.  

What the soul of metals is.  Wherefore it can be destroyed by no Fire, seeing indeed it is all Fire itself: and indeed it is nothing else but the quintessence of Sulphur, which is extracted out of reverberated Sulphur by the spirit of wine, being of a red colour, and as transparent as a Ruby: and which indeed is a great, and excellent Arcanum, for the transmuting of white metals, and to coagulate living ☿ into fixed, and true Gold. Esteem this as an enriching treasure, and thou mayst be well contented with this, only secret in the Transmutation of Metals.  
Concerning the generation of minerals, and half metals nothing else need be known then what was at first said concerning metals, 
Where is the generation of metals and minerals.  viz. that they are in like manner produced of the three Principles, viz. Mercury, Sulphur, and Salt, although not as metals of perfect, but of the more imperfect, and base Mercury, Sulphur, and Salt, and yet with their distinct colours.  

Whence the generation of Gems.  The generation of Gems is from the subtlety of the Earth, of transparent and crystalline Mercury, Sulphur, and Salt, even according to their distinct colours.  

Also of Common Stones.  But the generation of common Stones is of the subtlety of Water, of mucilaginous Mercury, Sulphur, and Salt. For of the mucilaginousnesse of Water are produced all stones, as also sand, and gravel are thence coagulated into Stones, as we often see.  
For any stone pat in the Water, doth suddenly contract mucilaginousnesse to to itself. 
An artificial generation of Stones.  Now if that mucilaginous matter be taken from this Stone, and coagulated in a glass, it becomes such a Stone, as was in that Water, but it would require a long time before it would be coagulated of itself.   

OF THE NATURE Of Things.  
THE SECOND BOOK. Of the growth, and increase of Natural things.  

Heat and Moisture the cause of the growth of things.  IT is sufficiently manifest, and known to every one, that all natural things grow, and are ripened through heat, and moisture, which is sufficiently demonstrated by rain, and the heat of the sun. For no man can deny that rain doth make the Earth fruitfully, and it is granted by all, that all fruits are ripened by the sun.  

An artificial ripening of things.  Seeing therefore this is by divine ordination naturally possible, who can gainsay, or not believe that a man is able, through the wise, and skilful Art of Alchemy, to make that which is barren, fruitful, and that which is crude, to ripen, and all things to grow, and to be increased. For the Scripture saith, 
God hath subjected all things to man,  that God subjected all creatures to man, and put them into his hands as being his own, that he might use them for his necessity; and rule over the fish of the sea, fowls of the air, and all things upon the Earth, nothing excepted. Wherefore man might well rejoice that God should so endow him with the excellency of Nature, that all the creatures of God should be forced to obey, and be subject to him, especially the whole Earth, and all things which are bred, live, and move in, and upon it. Since therefore we see with our eyes, and are taught by daily experience, that by how much the oftener, & more abundantly therain doth moisten the earth, and the sun doth again with its heat and warmth dry it, so much the sooner do the fruits of the Earth come forth and are ripened, yea all fruits do clearly grow, and increase, what time of the year soever it be; Let no man henceforth wonder, 
The artificial generation of fruit.  that the Alchemist also by a manifold imbibition, and distillation should not do the same. For what else is rain but the imbibition of the Earth? and the heat of the Sun, but the distillation of the un, which draws up those humidities again? Wherefore I say it is possible by such a kind of Art, even in the middle of Winter to bring forth green Herbs, Flowers, and other fruit, through Earth, and Water, out of the seed, and root: If then this can be done in all Herbs, and flowers, it may also be done in many other like things, as in all minerals, whose imperfect metals by virtue of a mineral water may be brought to maturity through the industry, and Art of a skilful Alchemist.  

The ripening of minerals.  In like manner may all Marcasites, Granati, Zineta, Arsenica, Talka, Cachymie, Bisemuta, Antimonies, etc. (all which carry with them crude Gold, and Silver,) be so ripened, that they may be equalised to the most rich veins of Gold, and Silver, only by this Art. So also the Elixir, and tinctures of metals are brought to maturity, and perfected.  

What the growing of the beard of a dead man signifies.  Seeing therefore, as it hath been said, moisture, and heat do ripen all things, and make them grow, Let none wonder, that the beard, hair, or nails of a malefactor hanging on a Gibbet, or Wheel do for a long time grow, neither let it be accounted for a sign of his innocency, as the ignorant believe; for this is natural, and from natural causes. For whilst that any moisture remains in him, his beard, hair, and nails grow, even till the second year, or till he be wholly putrefied, etc.  
We must also know, that there are many things that grow for ever, and are increased in bignesse, weight, and virtue, in the Water, and Earth, in which they continue good, and efficacious, as are Metals, Marcasites, Cachymie, Talka, Granuty, Antimony, Bisemuta, 
The augmentation of ☉.  Gems, Pearls, Corals, all Stones, and Clay. So also it may be ordered, that Gold may grow, and be increased in weight, and body, if only it be buried in the Earth looking towards the East, and be always soiled with the fresh urine of a man, and pigeons dung. 
How Gold may be generated in a glass.   
It is possible also that Gold, through industry, and skill of an expert Alchemist may be so far exalted, that it may grow in a glass like a tree, with many wonderful boughs, and leaves, which indeed is pleasant to behold, and most wonderful.  

How the Philosophical Tree is made.  The process is this. Let Gold be calcined with Aqua Regis, till it becomes a kind of chalk, which put into a gourd glass, and pour upon it good new Aqua Regis, so that it may cover it four fingers breadth, than again draw it off, with the third degree of fire, until no more ascend. The water that is distilled off, pour on again, then distil off again. This do so long until thou seest the Gold to rise in the glass, and grow after the manner of a tree, having many boughs, and leaves: and so there is made of Gold a wonderful, and pleasant shrub, which the Alchemists call their Golden herb, and the Philosopher's Tree. In like manner you may proceed with Silver, and other Metals, yet so that their calcination be made after another manner, by another Aqua fortis, which I leave to thine experience. If thou art skilled in Alchemy, thou shalt not err in these things.  

To make an artificial stone of any form.  Know also that any flint taken out of River water, (and put into a gourd glass, having River water poured upon it, that the glass may be filled, which Water is again to be distilled off as long as a drop will arise, and the Stone dried, and the Glass again filled with this Water, and again distilled off, and this done so long till the Glass be filled with this Stone) may in a few days by the Art of Alchemy be made very great, which the Archeius of the Waters could scarce do in many years.  
If then thou break the Glass, thou shalt have a Flint in the form of the Glass, as if it had been put into the Glass, and although this be not for profit, yet it is a thing that is strange, and wonderful.   

OF THE NATURE Of Things.  
THE THIRD BOOK. Of the preservations of Natural things.  
THat things may be preserved, and kept from harm, it is necessary in the first place to know what is an enemy to them, 
The enemies of things are be known.  that so they may be preserved from that, & not be hurt, or corrupted by it either in substance, virtue, power, or any way whatsoever. Much therefore in this case depends upon the knowing of the Enemy of all Natural things. For who can take heed of danger when he dotn not know what can hurt him? Truly no body; Wherefore it is necessary to know one's Enemy, For there are many sorts of Enemies. Wherefore it is as necessary to know evil things, as good things: for who can know what is good, without the knowing of what is evil? Truly no body. So no man can know what a blessing health is, that was never sick. Who knows what joy is, that was never heavy, or sad? and who can rightly understand what God is, who knew nothing of the Devil? Wherefore when God made known to us the Enemy of our Soul, viz. the Devil, he also signified to us the Enemy of our life, 
Death is the enemy of things.  viz. Death, which is the Enemy of our body, of our health, and the Enemy of Medicinal, and all natural things: also he made known tous how, and by which means it may be shunned. For as there is no disease against which there is not created, and found some remedy, which should cure, and expel it: so also there is always one thing ordained against another, 
There is a Contrariety found in all things.  one Water against another, one Stone against another, one Mineral against another: one Poison against another, one Metal against another: and so in many more things, all which it is not requisite here to reciter.  
Now how, and by what means every thing is to be preserved, and kept from hurt, we must know, that many things are to be preserved in the Earth, and especially all roots do for a long time remain in the Earth without losing their virtue, or being corrupted: in like manner herbs, flowers, and all fruits continue in the water incorrupted, and green: there are also many fruits and apples that may be preserved in water from all manner of putrefaction, until new fruit come again.  

How to preserve flesh and blood.  So also flesh, and blood, which indeed are putrefied, and grow unsavoury quickly, are preserved in cold fountainwater, and not only so, but by the addition of new and fresh fountain-water, may he turned into a quintessence, and be for ever preserved from putrefaction, and an ill savour, without any balsam. And this doth not only preserve the flesh, and blood of dead things, but also of the living, wherefore Man's body may be preserved from all manner of putrefaction, and divers diseases that proceed from putrefaction, better than common Mummy. Mow that blood may be preserved of itself from putrefaction, and stinking, and not as a quintessence, & so as it may preserve the blood of the living (as we now said) thou must follow this process.  

How the Arcanum of man's blood is to be prepared.  Let the blood be separated from its phlegm, which is separated of its self, and is driven to the upper part. This water pour gently out of the vessel, and in stead of it put as much of the water of the salt of blood, which water we teach to make in our chirurgery: That water doth presently mix with the blood, and preserves it so, that it will never be putrefied, or grow unsavoury, but continue many years as fresh, and very red as it was the first day: and this indeed is a great wonder. But if thou dost not know how to make this water, or hast it notin readiness, then pour upon it so much of the best, and most excellent balsam, and this will do the same. Now this blood is the balsam of balsams, and is called the Arcanum of blood, and it is so wonderful, and of such great virtue, that it is incredible to be spoken; wherefore thou shalt conceal it as a great secret in Physic.  

How metals may be preserved. What are the enemies of metals,  In preserving of Metals, their Enemies are first to be known, that so much the better they may be preserrved from harm. The chiefest Enemies of Metals are all sharp corroding Waters, all Corrosive things, all Salts, crude Sulphur, Antimony, and Mercury. But that you may know particularly how the show their enmity, it is thus. Sharp Waters, and such things as are Corrosive, and Salts show their enmity, in that they mortify, dissolve, calcine, corrupt Metals, and reduce them to nothing.  

How the fume of Sulphur doth discolour metallis.  Crude Sulphur shows its enmity in the fume thereof: for by its fume it takes away from Copper its colour, and redness, and makes it white. From white Metals, as Silver, Tin, Led, and Iron it takes away the whiteness, and makes them red, and yellowish. From Gold it takes away that fair amiable yellowness, and golden colour, and makes it black, and so foul, that nothing can be more foul.  

How Antimony spoils and discolours metals.  Antimony shows its enmity in this, in that all Metals with which it is melted, or mixed, it spoils, carrieth away, and preys upon, and also not unlike to Sulphur, by its fume it takes away from Metals their true, and natural colour, and brings in another.  

Quicksilver distroyes metals, and how.  Quicksilver doth destroy Metals upon this account, in that it enters into Metals, with which it is joined, and dissolves them, so as that it makes an Amalgama of them: Wherefore the fume thereof, which we common Mercury, makes all Metals brittle, that they cannot be malleated, and calcines them, also it makes all red Metals of a golden colour, to be white: but it is the greatest enemy of all to Iron, and Steel; for if common Mercury do but touch a bar of Iron, or Steel, or that be but smeared over with Mercurial oil, that bar will afterward be broken like glass, and be bowed; which indeed is a great secret, and deserves to be kept exceeding close. In like manner must the Loadstone be kept from Mercury, for the like enmity it shows to that as to Iron. For any Loadstone that Mercury hath but touched, 
How the loadstone may be spoilt.  or which hath been smeered with Mercurial oil, or only put into Mercury, will never draw Iron more. Let no man wonder at this, for there is a natural cause for it, and it is this, viz. because Mercury extracts the spirit of Iron, which was hid in the Loadstone, which spirit draws the spirit of Iron to it: and this is not only in the Loadstone, but in all natural things else, so that always a strange spirit in a body which is not of the same Nature with itself, draws to itself a body which is of the same Nature: and this we must know to be so, not only in the Loadstone, but also in all other natural things, as Minerals, Stones, Herbs, Roots, Men, and Brutes.  

What antipathy there is betwixt metals themselves.  That Metals have an enmity, and hate one the other naturally, as you see in Lead, which is naturally a very great enemy to Gold. For it breaks asunder all parts of Gold, it makes it foul, weak, spoils, and destroys it even to death, more than any other Metal.  
Tin also hates, and is an enemy to all Metals: for in makes them base, immalleable, hard, unprofitable, if it be mixed with them in the fire, or in melting.  
Since therefore you have now heard of the Enemies of Metals, you must next know their preservatives, which keep them from all manner of hurt, or corruption, also strengthen them in their Nature, and virtue, and exalt their colour.  

Gold is preserved in boy's urine.  First therefore concerning Gold, you must know, that it cannot be preserved better, and fairer than in boy's urine, in which Salt Armoniac is dissolved, or in water alone of Salt Armoniac. In them in time the colour is so highly exalted that it can be exalted no higher.  

How silver is preserved.  Silver cannot be better preserved then if it be boiled in common Water, or Vinegar, in which Tartar or Salt have been dissolved. So any old Silver, that is made black, and fouled, is renewed by being boiled in these waters: 
How Iron and Steel may be served.  The best preservative for Iron and Steels is the lard of a Barrow-hog not salted, which indeed preserves Iron, and Steel from rust, if once every month they be smeered over with it. Also if Iron be melted with fixed Arsenic, it will be so renewed and fixed, 
How Copper is preserved.  that it will like Silver never contract rust. Copper may be preserved, if it be only mixed with sublimed Mercury, or be smeered over with the oil of Salt; and so it will never any more be grown over with verdegrease.  

How Lead is preserved.  Led can no ways be better preserved then in cold Earth, and in a moist place, according to the Nature thereof. 
How the Loadstone is preserved.  The Loadstone is preserved best of all with the filings of Iron, and Steel, for by this means it is never weakened, but daily strengthened.  

The preservation of Salts.  Now concerning the preservation of Salts, and all things, that are of a saltish Nature, and may be comprehended under the name of Salt (of which there are more than an hundred sorts) you must know that they are to be preserved in a hot dry place, and in wooden vessels, not in Glass, Stone, or Metals: for in those they are dissolved and become a Water, and an Amalgama which cannot be in Wood  
Moreover you must know how some kind of Waters, and Liquors pressed out of herbs, roots, 
The preservation of liquors with oils.  and all other fruits, and Vegetables, which do easily contract filth, and slime as if a skin were spread over them, may be preserved. These Waters therefore, and Liquors must be put up into glasses that are narrow towards the top, and wide below, and the glasses be filled to the top, then add a few drops of oil Olive, that all the Water, or Liquor may be covered: so the Oil will swim on the top, and preserve the Liquor, or Water along time from filth or flime. For there is no Water, or liquor if it be covered with oil, that will be musty, or of an ill savour.  
By this means also may two sorts of Water, of Liquors of Wine be kept apart in one vessel, that they may not be mixed: and not only two sorts, but three, four, five, and more, if only the oil be put betwixt: For they are severed by the Oil, as by a wall, which will not suffer them to be joined together, and united, for oil and water are two contraries, and neither can be mixed with the other: For as the Oil will not suffer the Waters to be united, so on the contrary, the Water will not suffer the Oils to be mixed.  

How clothes are preserved.  Now to preserve Cloth, and Garments from moths, there is no better way than with Mastic, Camphire, Amber Gryfe, and Musk, and Civet, which indeed is the best of all, which doth not only preserve them from moths, but also drives away moths, and all other vermin, as Fleas, Lice, etc.  

How all of sorts of Wood may be preserved.  Also all manner of Woods, as in Houses, Bridges, Ships, or wheresoever they be, may be preserved so that they will never be putrefied, either in waters, or under waters, or out of water in the earth, under the earth or above the earth, whether they be set in the rain, or wind, air, snow, or ice, in winter, or summer; also that they be not wormeaten, nor that any worms may breed in them whensoever they be cut. Now this preservative is a great Arcanum against all kinds of putrefactions, yea so excellent a secret that none may be compared to it. And it is nothing else but Oil of Sulphur, 
Fixed oil of sulphur.  the process whereof is this. Let common yellow Sulphur be powdered, and put into a Gourd glass, upon which let there be poured so much of the strongest Aqua fortis, that may cover it three fingers breadth: then draw it oft by distillation, three, or four times; and last of all, till it be dry. Let the Sulphur that remains in the bottom being of a black, sad red colour, be put upon marble, or in a glass, and it will easily be dissolved into Oil, which is a great secret in preserving of Wood from putrefaction, and worms. For this Oil doth so tinge the wood that is anointed with it, that it can never be washed out of it again. Many more things may be preserved with this Oil of Sulphur, from putrefaction, as ropes, cords in ships, and masts of ships, in carts, fishing-nets, and gins which Fowlers, and Hunter's use, and such like, which are oftentimes used in waters, or rain, and are otherwise easily rotten, and broken, so also linen clothes, and many other such like things.  

Which arepotable things, and how they are preserved.  Also you must know how potable things are to be preserved, by which we understand Wine, Beer, Meade, Vinegar, and Milk. Now if we would preserve these from harm, and in their full virtue, it is very necessary that you know well what is an Enemy to them, and that is menstruous women: 
Which is an enemy to them.  for if they do handle the foresaid things, or have any thing to do about them, or look, or breath upon them, they corrupt them. For Wine is thereby changed, and become thick, Beer, and Mead grow sour, Vinegar grows dead, and loseth its sharpness: and Milk grows sour, and curdled.  
This therefore you must well know, before you come to preserve each of these in particular.  

How Wine is preserved by Sulphur.  Wine is preserved chief by Sulphur, and the Oil of Sulphur, by which all Wine may be preserved a long time, so that it be neither thick, nor any other way changed.  

Beer is preserved with oil of Cloves.  Beer is preserved with Oil of Cloves, if some drops thereof be put into it, to every Gallon two or three drops, or, which is better, with the Oil of the root of Avens, which doth preserve Beer from souring.  

Meade is preserved with oil of Sugar. How Vinegar is preserved.  Meade is preserved with Oil of Sugar, which must be used as the Oil of Cloves abovesaid.  
Vinegar is preserved with Oil of Ginger, which must be used as the Oil of Cloves abovesaid.  

How Milk is preserved.  Milk is preserved with Oil of Almonds made by expression, which must be used as the Oil of Cloves abovesaid.  

Cheese is preserved with St. John's wort.  Cheese is preserved with St. john's wort from worms, for if it doth but touch it, no worm will breed in it: and if there be any m before, it will kill them, and make them fall out of the Cheese.  

How Honey is to be preserved. What its chief enemy is.  Honey hath no peculiar preservative, only that it may be kept from its Enemy. Now its chief Enemy is bread: for if a little bread made of Corn be but put, or fallen in into it, all the Honey is turned into Emmots, and spoiled.   

OF THE NATURE Of Things.  
THE FOURTH BOOK. Of the life of Natural things.  

What use the Air is for, as to the life of things.  NO man can deny that Air gives life to all things, bodies, and substances, that are produced, and generated of the Earth. Now you must know what, and what manner of thing the life of every thing in particular is; and it is nothing else then a spiritual essence, 
What the life of things is.  a thing that is invisible, impalpable, a spirit, and spiritual. Wherefore there is no corporeal thing, 
What things have life.  which hath not a spirit lying hid in it, as also a life, which, as I said before, is nothing but a spiritual thing. For not only that hath life which moves, and stirs, as Men, Animals, Vermin of the earth, Birds in the Air, Fish in the sea, but also all corporeal, and substantial things. For here we must know that God in the beginning of the Creation of all things, created no body at all without its spirit, which it secretly contains in it.  

What is the difference betwixt the Spirit and the Body.  For what is the body without a spirit? Nothing at all. Wherefore the spirit contains in it secretly the virtue, and power of the thing, and not the body. For in the body there is death, and the body is the subject of death, neither is any else to be sought for in the body, but death.  

The Spirit never dies.  For that may several ways be destroyed, and corrupted, but the spirit cannot. For the living spirit remains for ever, and also is the subject of life: and preserves the body alive; but in the ruin of the body it is separated from it, and leaves behind it a dead body, and returns to its place, from whence it came, viz. into the Chaos, and the Air of the upper and lower Firmament. Hence it appears that there are divers spirits, as well as divers bodies.  

The division of the Spirit according to the variety of bodies.  For there are spirits Celestial, Infernal, Humane, Metalline, Mineral, of Salts, of Gems, of Marcasites, of Arsenicks, of Potable things, of Roots, of Juices, of, Flesh, of Blood, of Bones, etc. Wherefore also know that the spirit is most truly the life, 
The Spirit is the life of all Corporeal things.  and balsam of all Corporeal things. But now we will proceed to the species, and briesly describe to you in this place the life of every natural thing in particular.  

What the life of man is.  The life therefore of all men is nothing elf but an astral balsam, a Balsamic impression, and and a celestial invisible Fire, an included Air, and a ting spirit of Salt. I cannot name it more plainly, although it be set out by many names. And seeing we have declared the best, and chiefest, we shall be silent in these which are less material.  

What the life of Metals is.  The life of Metals is a secret fatness, which they have received from Sulphur, which is manifest by their flowing, for every thing that flows in the fire, flows by reason of that secret fatness that is in it: unless that were in it, no Metal could flow, as we see in Iron, and Steel, which have less Sulphur, and fatness than all the other Metals, wherefore they are of a drier Nature than all the rest.  

What the life of Mercury is. Mercury is like to a garment of skins.  The life of Mercury is nothing else but the internal heat, and external coldness, i.e. it makes the internal part of its body hot, and the outward part cold, and therefore might well be compared to a garment made of skins, which doth even as Mercury make hot, and cold. For if a man wears such a garment it makes him warm, and keeps him from the cold: but if the smooth  of those skins be put upon his naked body, it makes him cold, and is good against too much heat; wherefore it was a custom in ancient time and still is in some places, to wear skins as well in Summer, as in Winter, as against cold in the one, so against heat in the other. in Summer they turn the smooth side inward, and the hairy side outward; and in Winter the hairy side inward, and the smooth side outward. As therefore you have heard of the garment of skins, so also it may be said of Mercury.  

What the life of Sulphur is.  The life of Sulphur is a combustible, stinking fatness, for whilst it burns, and stinks, it may be said to be alive.  

What the life of Salts is.  Now the life of all Salts is nothing else but the spirit of Aquae fortis: for that water being drawn from them, that which remains in the bottom, is called Dead earth.  

What the life of Gems and Corals is.  The life of Gems, and Corals is only their colour, which with spirit of Wine may be taken from them.  

What the life of Pearls is.  The life of Pearls is nothing else but their splendour, which they lose in calcination.  

What the life of the Loadstone is.  The life of the Loadstone is the spirit of Iron, which may be extracted, and taken away with spirit of Wine.  

The life of Flints what.  The life of Flintes is a mucilaginous matter.  

The life of Marcasites what.  The life of Marcasites, Cachymia, Talcum, Cobaltum, Zimri, Granata, Wismat, and of Antimony is a ting Metalline spirit.  

The life of Arsenicks.  The life of Arsenickes, Auripigment, Operment, Realgar, and such like matters, is a Mineral, and coagulated poison.  

The life of Excrements.  The life of Excrements, i.e. of man's dung, or beasts dung is their stinking smell, for this being lost they are dead.  

The life of aromatical things.  The life of Aromatical things, viz. of Musk, Amber Gryse, Civet, and whatsoever yields a strong, good, and sweet smell, is nothing else but that grateful odour: for if they lose this they are dead and of no use.  

The life of sweet things.  The life of sweet things, as of Sugar, Honey, Manna, Cassia, and such like is in their ting, and subtle sweetness, for if that sweetness be taken from them by distilling, or subliming they are dead, unprofitable, and nothing worth.  

The life of Resin.  The life of all Rozzens, as Amber, Turpentine, Gum, is the muciliginous shining fatness, which gives that excellent varnish to them all: for when they will yield no more varnish, and lose their shining, they are dead.  

The life of Plants.  The life of Herbs, Roots, Apples, and other such like fruit, is nothing else but the liquor of the Earth, which they lose of their own accord, if they do but want water, and Earth.  

The life of Wood  The life of Wood is a certain Resin, for any wood if it want Resin can live no longer.  

The life of Bones.  The life of Bones is the liquor of Mummy.  

The life of flesh.  The life of flesh, and blood is nothing else but the spirit of Salt, which preserves them from stinking, and putrefaction, and is of itself as water separated from them.  

The life of every Element.  Now concerning the life of Elements, you must know that the life of Water is its running. For when by the coldness of the Firmament is is congealed into ice, it is dead, and its mischievousness is taken from it, that no body can be drowned in it.  

What the life of Fire is.  The life of Fire is Air, for Air makes fire burn with greater vehemency, and heat: Also there cometh forth from all Fire a kind of Air, which will blow out a candle, and drives up a feather, as you may daily see before your eyes. Wherefore the flame of Fire is choked if it be so stopped up, that it can neither receive in Air, and let out its own Air.  

What the life of Air is.  The Air lives by, and of itself, and gives life to all other things.  

What the life of Earth is.  The earth of itself is dead, but the Element of it is an invisible, and secret life.   

OF THE NATURE Of Things.  
THE FIFTH BOOK. Of the Death, or ruin of all things.  

What Death is.  THe death of all natural things is nothing else but an alteration and destruction of their powers, and virtues, a predominancy of that which is evil, and an overcoming of what is good, an abolishing of the former nature, and generation of a new, and another nature. For you must know that there are many things that, whilst they are alive, have in them several virtues, but when they are dead retain little or nothing of their virtue, but become unsavoury, and unprofitable. So on the contrary many things, whilst they live, are bad, but after they are dead, and corrupted, manifest a manifold power, and virtue, and are very useful. We could bring many examples to confirm this, but that doth not belong to our purpose. But that I may not seem to write according to mine own opinion only, but out of my experience, it will be necessary that I produce one example, with which I shall silence those Sophisters, who say, that we can receive nothing from dead things, neither must we seek, or expect to find any thing in them. The reason is, because they do esteem nothing of the preparations of Alchemists, by which many such like great secrets are found out. For look upon Mercury, crude Sulphur, and crude Antimony, as they are taken out of their Mines, i.e. whilst they are living, and see what little virtue there is in them, how slowly they put forth their virtues, yea they do more hurt, then good, and are rather poison, than a Medicine. But if through the industry of a skilful Alchemist, they be corrupted in their first substance, and wisely prepared (viz. if Mercury be coagulated, 
The preparation of Mercury Sulphur and Antimony.  precipitated, sublimed, dissolved, and turned into an oil; if Sulphur be sublimed, calcined, reverberated, and turned into an oil; also if Antimony be sublimed, calcined, and reverberated, and turned into an oil; also if Antimony be sublimed, calcined, and reverberated and turned into oil) you shall see how useful they are, how much strength, and virtue they have, and how quickly they put forth, and show their efficacy, which no man is able to speak enough in the commendation of, or to describe. For many are their virtues, yea more than will ever be found out by any man. Wherefore let every faithful Alchemist, and Physician spend their whole lives in searching into these three: For they will abundantly recompense him for all his labour, study, and costs.  
But to come to particulars, and to write particularly of the death, and destruction of every natural thing, and what the death of every thing is, and after what manner every thing is destroyed; you must know therefore in the first place, 
What the Death of man is.  that the death of man is without doubt nothing else, but an end of his daily work, the taking away of the Air, the decaying of the Natural balsam, the extinguishing of the natural light, and the great separation of the three substances, viz. the body, soul, and spirit, and their return from whence they came. For because a natural man is of the earth, the Earth also is his Mother, into which he must return, and there must lose his natural earthly flesh, and so be regenerated at the last day in a new celestial, and purified flesh, as Christ said to Nicodemus when he came to him by night. For thus must these words be understood of regeneration.  

What the destruction of Metals is.  The death, and destruction of Metals is the disjoining of their bodies, and sulphureous fatness, which may be done several ways, as by calcination, reverberation, dissolution, cementation, and sublimation.  

Calcination of Metals is manifold.  But the calcination of Metals is not of one sort: for one is made with Salt, another with Sulphur, another with Aqua fortis, and another with common Sublimate, and another with Quicksilver.  

What Calcination with Salt is.  Calcination with Salt is that the Metal be made into very thin plates, and strewed with Salt, and cemented.  

Calcination with Sulphur.  Calcination with Sulphur is, that the Metal be made into thin plates, and strewed with Sulphur, and reverberated.  

Calcination with Aqua fortis.  Calcinaion with Aqua fortis, is that the Metal be made very small, and dissolved in Aqua fortis, and precipitated in it.  

Calcination with Sublimate.  Calcination with sublimed Mercury is this, that the Metal be made into thin plates, and that the Mercury be put into an earthen vessel narrow towards the top, and wide at the bottom; and then let it be set into a gentle fire made with coals, which must be blowed a little until the Mercury begin to fume, and a white cloud go forth of the mouth of the vessel, then let the Plate of the Metal be put into the top of the vessel, and so the sublimed Mercury will penetrate the Metal, and make it as brittle as a stone of coal.  

Calcination with Quicksilver.  Calcination with Quicksilver, is that the Metal be made very small, and thin, and be amalgamated with Quicksilver, and afterward the Quicksilver be strained through Leather, and the Metal remain in the Leather like chalk, or sand.  

Divers other sorts of mortification of metals.  Now besides these mortifications of Metals, and destructions of their lives, know also that there are yet more. For rust is the death of all Iron, and Steel, and all vitriall,  brass is mortified Copper: all precipitated, sublimated, calcined Cinnabar is mortified Mercury, all Ceruse, and Minium of Lead is mortified Lead; all Lazure is mortified Silver: also all Gold from which its tincture, Quintessence, Resin, Crocus, Vitriall, or Sulphur is extracted, is dead, because it hath no more the form of Gold, but is a white Metal like fixed Silver.  
But let us proceed to show how Metals may be yet further mortified. First therefore of Iron, 
A two fold preparation of Crocus Martis.  know that that is mortified, and reduced into Crocus this way. Make Steel into very thin plates: Make these plates red hot, and quench them in the best Wine-Vineger, do this so often till the Vinegar hath contracted a considerable redness, then distil of the Vinegar, till there be nothing but a dry powder remaining. This is a most excellent Crocus Martis.  
There is also another way of making Crocus Martis, which doth partly exceed the former, and is made with fare less costs, and pains, and it is this.  
Strew upon the plates of Steel, Sulphur, and Tartar, being both in a like quantity; then reverberate them, and this will produce a most excellent Crocus, which must be taken off from the plates.  
Also you must know, that every plate of Iron, or Steel, if it be melted with Aqua fortis; will also make a very fair Crocus; so also it is made with oil of Vitriall, spirit of Salt, Alum water, the water of Salt Armoniacke, and of Salt Nitre; as also with sublimated Mercury, all which mortify Iron, and bring it into a Crocus; but none of these latter ways is to be compared to the two former, for they are only used in Alchemy, and not at all in Physic; wherefore in this, use only the two former, and let alone the rest.  

The mortification of Coppet.  The mortification of Copper, viz. that it may be reduced into Vitriall, Verdegrease, may be done many ways, and there are more processes in it, yet one far better than another, 
The Vitriall of Copper is made two ways.  and one more profitable than another. Wherefore it is most convenient here to set down the best, and most profitable, and to be silent in the rest. The best therefore, the most easy, and exactest way of reducing Copper into Vitriall is this.  
Let plates of Copper be dipped in spirit of Salt, or Salt-Petre, and let them be hanged in the Air until they begin to be green, which indeed will quickty be, wash off this greenness with clear fountain-water, dry the plates with some cloth, and wet them again with the spirit of Salt, and Salt Nitre, and do again as before, so long until the water be apparently green, or much Vitriall swim on the top: then pour away the water, or evaporate it, and thou hast a most excellent Vitriall for medicine. In Alchemy there is not a fairer, more excellent, and better Vitriall than what is made by Aqua fortis, or Aqua regis, or spirit of Salt Armoniacke. And the process is this.  
Let plates of Copper be melted with one of the aforesaid waters, & as soon as the greeness is extracted, and the plates dried, let the greeness be taken off with the foot of a Hare, or some other way as you please, as Ceruse taken off from the plates of Lead: let them be again wetted as before, until the plates be wholly consumed, thereby is made a most glorious Vitriall, that thou canst not choose but wonder at it.  

How water of Salt-petre and Salt-armoniack is made.  The water of Salt Petre is made thus. Purify, and powder it; afterwards dissolve it of itself in a bladder, put in boiling water. So thou shalt have the water of Salt Petre.  
The water of Salt Armoniacke is made thus: Calcine Salt Armoniac, and dissolve it in a Cellar upon a Marble, and this is water of Salt Armoniac.  

Verdegrease may be made two ways.  But to make Verdegrease out of Copper, there are divers ways which it is not needful here to recite. We shall describe only two, but with a double preparation, viz. The one for Physic, the other for Alchemy. The process therefore of Verdegrease to be used in Physic is this,  

How verdegrease to be used in physic is to be prepared.  Take plates of Copper, which wet over with the following matter. Take Honey, and Vinegar, of each a like quantity, of Salt as much as will serve to make them up into a thick past. Mix them well together, then put them into a reverberatory, or Potter's furnace so long as the Potter is burning his pots, and thou shalt see the matter that sticks to the plates to be very black, but let not that trouble thee. For if thou settest those plates in the Air, all the black matter will in a few days become green, and become a most excellent Verdegrease, which may be called the Balsam of Copper, 
The Balsam of Copper.  and is commended by all Physicians. But nevertheless do not thou wonder that this Verdegrease becomes green in the Air, and that the Air can change the black colour into so fair a green.  

Aire changeth the Colours of things burnt.  For here thou must know that daily experience in Alchemy doth show, that any dead earth, or Caput Mortuum, as soon as it comes out of the Fire into the Air, doth quickly get another colour, and leaves its own colour which it got in the fire. For the changes of those colours are various. For as the matter is, so are the colours that are made, although for the most part they flow from the blackness of the dead earth. For you that are skilful in Alchemy see that the dead earth of Aquafortis comes black from the Fire, and by how many more ingredients there be in it, by so much the more variously do the colours show themselves in the Air: sometimes they seem red, as Vitriall makes them: sometimes yellow, white, green, blue: sometimes mixed, as in the Rainbow, or Peacock's tail. All those cololours show themselves after the death, and by the death of the matter. For in the death of all natural things here are seen other colours, which are changed from the first colour into other colours, every one according to its nature, and property.  

The preparation of Verdegrease to be used in Alchyme.  Now we will speak of that Verdegrease which is to be used in Alchemy. The preparation, and process of that is this,  
Make very thin plates of Copper, strew upon them Salt, Sulphur, and Tartar ground, and mixed together, of each a like quantity in a great calcining pot. Then reverberate them twenty four hours with a strong Fire, but so that the plates of Copper do not melt, then take them out, and break the pot, and set the plates with the matter that sticks to them into the Air for a few days, and the matter upon the plates will be turned into a fair Verdegrease, which in all sharp Corroding waters, waters of Exaltation, and in Cements, and in colouring of Gold, doth tinge Gold, 
How Aes ustum, or Crocus of Copper is to be made.  and Silver with a most deep colour.  
Now to turn Copper into Aes ustum, which is called the Crocus of Copper, the process is this,  
Let Copper be made into thin plates, and be smeered over with Salt made into a past with the best Vinegar, then let it be put into a great Crucible, and set in a wind furnace, and be burnt in a strong Fire for a quarter of an hour; but so that the plates melt not: let these plates being red hot be quenched in Vinegar, in which Salt Armoniac is dissolved, always half an ounce in a pint of Vinegar; let the plates be made red hot again, and quenched in Vinegar as before, always scraping, or knocking off the scales which stick to the plates after quenching, into the Vinegar. Do this so long, until the plates of Copper be in good part consumed by this means: then distil off the Vinegar, or let it vapour away in an open vessel, and be coagulated into a most hard stone. So thou hast the best Crocus of Copper, the use whereof is in Alchemy. Many make Crocus of Copper by extracting of it with the spirit of Wine, or Vinegar, as they do Crocus Martis: But I commend this way far above it.  

The sublimation of Quicksilver.  Now the mortification of Quicksilver that it may be sublimed, is made with Vitriall, and Salt, with which it is mixed, and then sublimed, so it becomes as hard as Crystal, and as white as snow: but to bring it to a Precipitate, the process is this:  

How to make a fixed Precipitat diaphoretical.  Let it first be calcined with the best Aqua fortis, then distil off the Aqua fortis, and do this about five times, until the Precipitate become to be of a fair red colour: dulcify this precipitate as much as thou canst: And lastly pour upon it the best rectified spirit of Wine you can get, distil it off from it eight, or nine times, or so often until it be red hot in the fire, and do not fly: then thou hast a Diaphoretical precipitated Mercury.  

How to make a sweet Precipitate.  Moreover, you must take notice of a great secret concerning precipitated Mercury, viz. if after it is coloured, it be dulcified with water of salt of Tartar, pouring it upon it, and distilling of it off so often, until the water riseth no more sharp from the Precipitate, but be manifestly sweet; then thou hast a precipitate as sweet as sugar, 
And the use of it  or honey, which in all wounds, Ulcers, and Venereal Disease is so excellent a secret, that no Physician need desire a better.  
Besides it is a great comfort to despairing Alchemists. For it doth augment Gold, and hath ingress into Gold, and with it Gold remains stable, and good. Although there is much pains, and sweat required to this Precipitate, yet it will sufficiently recompense thee for thy pains, and costs; and will yield thee more gain, then can be got by any Art or Trade whatsoever: Thou mayst well therefore rejoice in this, and give God, and me thanks for it.  

How Quicksilver may be Coagulated.  Now that Quicksilver may be coagulated, I said that that must be done in sharp Aqua fortis, which must be drawn off by Distillation, and then the Precipitate is made. 
How Quicksilver may be turned to Cinnabar.  But that Quicksilver may be brought into a Cinnabar; you must first mortify, and melt it with Salt, and yellow Sulphur, and bring it into a white powder, than put it in a gourd, and put upon it Aludel, or head, and sublime it in the greatest flux you can, as the manner is, so the Cinnabar will ascend into the Aludel, and stick as hard as the stone Haematites.  

There are two kinds of Ceruse. The preparation of them.  The mortification of Lead to bring it to a Ceruse, is twofold; the one for Medicine, the other for Alchemy. The preparation of Ceruse for Medicine is this:  
Hang plates of Lead in a glazed pot over strong Wine-vineger, the pot being well stopped that the spirits do not exhale: put this pot into warm ashes, or in the Winter into a furnace, than always after ten or fourteen days, thou shalt find very good Ceruse sticking to the plates, which strike off with the foot of a Hare: then put the plates over the Vinegar again, until thou hast enough Ceruse.  
Now the other preparation of Ceruse for Alchemy is like the former, only that in the Vinegar must be dissolved a good quantity of the best, and fairest Salt Armoniac, for by this means thou shalt purchase a most fair, and beautiful Ceruse, for the purging of Tin, and Led, and the whitening of Copper  

The preparation of Minium out of Lead.  But if we would make Minium of Lead, we must first calcine it with Salt into Calx, and then burn it in a glazed vessel, always stirring it with an Iron rod, till it be red. This is the best, and chiefest Minium, and it is to be used as well in Physic as Alchemy: but the other which Mercers sell in their shops is nothing worth. It is made only of the ashes, which remains of the Lead in the melting of it, which also Potters use to glaze their vessels, and such Minium is used for Painting, but not for Physic, or Alchemy.  

The Crocus of Lead.  Now that Lead may be brought into yellowness, the preparation of it is not unlike to the preparation of Minium. For Lead must here be calcined with Salt, and brought to a Calx, and afterwards be stirred with an Iron rod in a Broad basin, such as tryers of Minerals use, in a gentle Fire of Coals, diligently taking heed, that there be not too much heat, nor a neglect in stirring, for else it will flow, and become a yellow glass. And so thou hast a fair, yellow Crocus of Lead.  

How the Azure Colour is made of silver.  The mortification of Silver, that of it may be made the Azure colour, or something like to it, is thus:  
Take plates of Silver, and mix them with Quicksilver, and hang them in a glazed pot over the best Vinegar, in which Giltheads have been first boiled, and afterward Salt Armoniac, and calcined Tartar have been dissolved; in all the rest do as hath been said of Ceruse, than always after fourteen days thou shalt have a most excellent, and fair Azure colour sticking to the plates of Silver, which must be wiped off with a Hare's foot.  

The Mortification of Gold.  The Mortification of Gold that it may he brought into its Arcana, as into a Tincture, Quintessence, Resine, Crocus, Vitriall, and Sulphur, and many other excellent Arcana, which preparations indeed are many. But because for the most part we have sufficiently treated of such Arcana in other books, as the extraction of the Tincture of Gold, the Quintessence of Gold, the Mercury of Gold, the Oil of Gold, Potable Gold, the Resine of Gold, the Crocus of Gold, and in the Archidoxis, and elsewhere, we conceive it needless here to repeat them. But what Arcana were there omitted, we shall here set down, As the Vitriall of Gold, Sulphur of Gold, which indeed are not the least, and aught very much to cheer up every Physician.  
But to extract Vitriall out of Gold, the process is this,  

How the sulphur, and the Vitriall of Gold are made.  Take of pure Gold two, or three pound, which beat into thin plates, and hanging them over Boy's urine, mixed with the stones of grapes, in a large gourd glass, well closed, which bury in a hot heap of stones of Grapes, as they come from the press; when it hath stood fourteen days, or three weeks, then open it, and thou shalt find a most subtle colour, which is the Vitriall of Gold sticking to the plates of Gold, which take off with the foot of a Hare, as thou hast heard concerning other Metals; as of the plates of Iron, Crocus Martis, of the plates of Copper, the Vitriall of Copper and Verdegrease, of the plates of Lead, Ceruse, of the plates of Silver the Azure colour, etc. comprehended under one process, but not with one manner of preparation. When thou hast enough of the Vitriall of Gold; boil it well in Rain-water distilled, always stirring it with a spatle, than the sulphur of the gold is driven up to the superficies of the water, as fat, which take off with a spoon: Thus also do with more Vitriall. Now after all the Sulphur is taken off, evaporate that rain water till it be all dry, and there will remain the Vitriall of Gold in the bottom, which thou mayst easily dissolve of itself upon a marble in a moist place. In these two Arcana's, viz. the Vitriall of Gold, and the Sulphur of Gold lies the diaphoretical virtue▪ I shall not here set down their virtues; for in the book of Metallick Diseases, and also in other books we have set them down at large.  
The mortification of Sulphur, that the combustible and stinking fatness may be taken away, and it brought into a fixed substance, is thus:  

The mortificaon and fixation of Sulphur.  Take common yellow Sulphur finely powdered, and draw from it by distillation Aqua fortis, that is very sharp, and this do three times, than the Sulphur which is in the bottom of a black colour dulcify with distilled water, until the water come from it sweet, and it retains no more the stink of Sulphur. Then reverberate this Sulphur in a close reverberatory as you do Antimony, than it will first be white, then yellow, and lastly as red as Cinnabar. And when it is so, than thou mayst rejoice: For it is the beginning of thy riches: This reverberated Sulphur tingeth Silver most deeply into most excellent Gold, and the body of Man into most perfect health. This reverberated, and fixed Sulphur is of more virtue than it is lawful to speak.  

The Mortification of Salts.  The mortification of all Salts, and whatsoever is saltish, is the taking away, and distilling off the aquosity, and oiliness, and of the spirit of them. For if these be taken away, they are afterwards called the dead Earth, or Caput Mortuum.  

The Mortification of Gems.  The mortification of Gems, and Corals, is to calcine, sublime, and dissolve them into a liquor, as Crystal. The mortification of Pearls is to calcine them, and dissolve them in sharp Vinegar into the form of Milk.  

The Mortification of the Loadstone.  The mortification of the Loadstone, is to anoint it with the oil of Mercury, or to put it into Quicksilver, for afterward it will not draw Iron at all to it.  

The Mortification of flints and stones.  The mortification of Flints, and Stones, is to calcine them.  

The Mortification of Marcasites.  The mortification of Marcasites, Cachymas, Talk, Cobaltus, Zinri, Granuti, Zunitter, Unismut, and of Antimony is their Sublimation, i. e. that they be sublimed with Salt, and Vitriall, than their life which is a Metallick spirit, together with the spirit of Salt, ascends. And let whatsoever remains in the bottom of the Sublimatory, be washed, that the Salt may be dissolved from it, and then thou hast a dead Earth, in which there is no virtue.  

The Mortification of Realgar.  The mortification of Arsenickes, Auripigment, Operment, Realgar, etc. is, that they flow with Salt Nitre, and be turned into an Oil, or Liquor upon a Marble, and be fixed.  

The Mortification of excrements.  The mortification of Excrements, is the coagulation of Air.  

The Mortification of Aromatical things.  The mortification of Aromatical things is the taking away of their good smell.  

Of Sweet things.  The mortification of sweet things, is to sublime and distil them with corrosive things.  

Of Resines.  The mortification of Ambers, Resines, Turpentine, Gum, and such like, is to turn them into Oil, and Varnish.  

Of Herbs and Roots.  The mortification of Herbs, Roots, and such like, is to distil off from them their oil, and water, and press out their liquor with a press, and also to make their Alcali.  

Of Wood  The mortification of Wood, is to turn it into Coals, and Ashes.  

Of Bones.  The mortification of Bones, is their Calcination.  

Of Flesh.  The mortification of Flesh, and Blood, is the taking away of the spirit of Salt.  

Of Water.  The mortification of Water is by Fire, for all heat dries up, and consumes water.  

Of Fire.  The mortification of Fire is by Water, for all Water, quencheth Fire, and takes from it its power, and force.  
So now you are sufficiently instructed in few words how death lies hid in all natural things, and how they may be mortified, and be brought into another form, and nature, and what virtues flow from them. Whatsoever should have been said further, we put in the following book, of the Resurrection of Natural things.   

OF THE NATURE Of Things.  
THE SIXTH BOOK. Of the Resurrection of Natural things.  

The raising again of Natural things.  THE Resurrection, and renewing of Natural things, is not the least, but a profound, and great secret in the Nature of things, and rather Divine, and Angelical, then Humane, and Natural.  
I desire to be here understood with great distinction, and no otherwise then my opinion is, and Nature doth daily, and manifestly show, and experience make good, lest I should be exposed to the lies, and slanders of Mountebanks, my enemies (which do construe all that I do in the worst sense) as if I would usurp the Divine power, and attribute this to Nature, which she was never able to perform▪ Wherefore we must cautiously consider that there is a twofold Death, 
Death is twofold.  viz. violent, and voluntary. The one can raise a thing again, the other not. Wherefore, do not believe those Sophisters that say, that a thing that is once dead, or mortified, can never be raised again, and that make no account of resuscitation, and restauration of things, which error indeed of theirs is not the least. And indeed it is true, that whatsoever dyeth, or perisheth with a natural death, and what Nature mortifies▪ by reason of her predestination, God alone can raise again, or must of necessity be done by his command: so whatsoever Nature destroys, Man cannot restore over again. 
What things may be raised again.  But whatsoever Man destroys he can restore again, and being restored spoil again, and Man hath no further power of himself, and if he should attempt to do any thing more, he would arrogate the power of God to himself, and yet he would labour in vain, and be confounded, unless God did assist him, or he had so much faith as to remove mountains: Even to such a man, this is possible, and greater things than this. Because the Scripture saith, and Christ himself spoke it. If thou hast faith as a grain of Mustardseed, and faift unto this Mountain, Go and be removed thither, and it shall be removed, and all thing be possible to thee, and nothing impossible.  
But to return to our purpose, what difference then there is betwixt dying, and being mortified, and which of these may be raised again, so these are to be understood. Whatsoever naturally dies hath its end by predestination, and so the will and ordination of God permits. 
What things can not be raised again.  Yet it happens that this is also done by divers diseases, various casualties, and this can never be raised again, neither is there any preservative to be used against predestination, and the natural term of life. But that which is mortified, may be both raised again, and revived, which may be proved by divers arguments, which we shall set down in the end of this book.  
Wherefore there is a great difference betwixt dying, and being mortified, 
It is one thing to Dye, and other thing to be Mortified.  neither must they be taken for one, and the same things, under the same name. For in the very example they are far different. For look upon a man that dies a natural, and predestinated death, what further good, or profit is there in him? Nothing, he is only cast into the earth to worms. For he is a stinking carcase, and due to the earth.  
But the same is not to be understood of a man that is slain with a sword, or dies by some such like violent death. For his whole body is profitable, and good, and may be prepared into a most precious Mummy. For although the spirit of life went out of such a body, yet the balsam in which lies the life remains, which indeed doth as balsam preserve other men's bodies.  
So you may fee in Metals, when a Metal is about to die, it gins to be overcome with rust, and as much as is thus overcome, is dead: and when all the Metal is devoured with rust, it is all dead, and such a rust can never be reduced into true Metal again, but it becomes only dross, and nor a Metal. For it it is dead, and death is in it, neither hath it any more balsam of life, but is quite destroyed in itself.  

The difference betwixt the Calx of Metals, and their ashes.  Now the Calx of Metals, and their ashes are two things: And there is a great difference betwixt these two, for one may be revived, and brought back again into a Metal, but the other not: the one is volatile, the other fixed, the one died, the other mortified.  

What the Ashes of Metals is.  The Ashes is volatile, and cannot be brought back into of Metal, only into glass, and dross: but the Calx of Metals is fixed, and may be be brought back into its own Metal.  

What the Calx of Metals is.  But to understand the difference, and the cause, know, that in the Ashes there is less fatness, and more dryness then in the Calx, which indecd makes it fluxil: but the Calx is fatter, and moister, than the Ashes, and doth still retain its refine, and fluxibleness, and especially the Salt, which naturally is fluxil, and makes Metals flow, and reduceth them. Hence now it follows, that the Salt must be extracted out of the Ashes of Metals, that they may not be brought back into a Metal, than they are perfectly volatile; and this difference, and this clause is chief to be taken notice of, for much depends upon it.  

The errors of Mountebanks concerning Gold.  For amongst Mountebanks this is no small error, who in stead of Potable Gold, the Quintessence of Gold, Tincture of Gold, etc. have given to men an impure Calx of Gold, not considering the difference, and evil that follows upon it. For there are two remarkable, and necessary things to be taken notice of here, viz.  
First, that Gold calcined, or powdered, if it be given to Men, is gathered into one heap m the stomach, or goeth forth again with the dung, and so it is taken in vain, without doing any good: or that which is reduced by the great inward heat in man's body, it gilds over, and makes hard in a crust, both the bowels, and stomach, by reason of which the concoction of the stomach is hindered, whence many, and various sicknesses follow, and at length death itself.  

When Metallike Arcana are to be taken inwardly.  As you have heard of Gold, so also must it be understood of all the other Metals, viz. that you take not any Metallick Arcanum, or Medicine into your body, unless it be first made volatile, and it be reduced into no Metal.  

How to make Metals Potable and Irreducible.  Wherefore the first degree, and beginning to prepare Potable Gold is this: so may such a Volatile be afterwards dissolved in spirit of Wine, than both may ascend together, be made volatile, inseparable. And as you prepare Gold, so may you also prepare potable. ☽ ♀ ♂ ♃ ♄ and ☿.  

The raising again of things is proved by the Whelps of a Lyon.  But to return to our purpose, let us prove by examples, and sufficient reasons, that things mortified are not dead, and forced to abide in death, but may be reduced, raised again, and revived, and this truly by man, and according to the course of Nature. You see Lions how all of them are brought forth dead, and first of all are made alive by the horrible roaring of their Parents, as one that is asleep is raised with a noise, so also are Lions raised, 
How Lions are made alive again.  not that they are thus asleep. (for they which sleep a natural sleep must of necessity rise again, which the Lions of themselves do not.) For if they were not raised by this roaring, they would remain dead, and life would never be perceived in them. Wheerefore it is apparent, that by this roaring they receive their life.  

The reviving of dead Flies.  So also you see in all Animals which are not engendered, but proceed from putrefaction, as Flies, which if they be drowned in water, that no life at all is perceived in them, and if they were so left, they would continue dead, and never return to life of themselves any more. But if you cast salt upon them, and put them in the warm Sun, or behind a warm furnace, they will recover their former life, and this truly is a raising of them up again. For if this were not done, they would continue dead for ever.  

The generation of many Serpents of one.  So also you see in a Serpent, if he be cut into pieces, and these pieces put into a gourd glass, and be putrefied in Horse-dung, the whole Serpent will become living again in the glass, in the form either of Worms, or spawn of Fishes. And if those Worms be in a fitting manner brought out of putrefaction, and nourished, many hundred Serpents will be bred out of one Serpent, whereof every one will be as big as the first, which is done only by putrefaction. And as it is said of the Serpent, so also many other Animals may be raised, and restored again.  

Hermes, and Virgil's endeavour to raise themselves after Death.  According to this process Hermes, and Virgil have attempted (by the assistance of Negromancy) to renew, and raise themselves after death, and to be born again as infants, but it succeeded not according to their purpose.  

The Resusecitation of Metals is twofold.  But to omit examples, and fall upon the Praxis of Resurrection, and Restauration, it is necessary, and most convenient to begin with Metals, forasmuch as Metalline bodies do oftentimes resemble men's bodies.  

The reducing of Metals into Quickesilver.  We must, know therefore, that the Resurrection, and Restauration of Metals is twofold. The one which doth reduce calcined Metals into their first Metallick body: the other which doth reduce Metals into their first matter, i. e. into Quicksilver.  
The process of the latter is this: Calcine a Metal with common Quicksilver, put this Calx, and as much Quicksilver into a Sublimatory, and let them stand so long till both be coagulated into an Amalgama; then sublime the Mercury from the Calx, then grind it again with the Metallick Calx, and sublime it as before, this do so often, till the Metallick Calx shall over a candle melt like wax, or ice, and then it is well done. Put this Metal in digestion for a time, and it will all be turned into Quicksilver, i. e. into its first matter, which Mercury of Metals is indeed called the Mercury of Philosophers, which many Alchemists have sought after, but few have found. Now after this manner may Quicksilver be prepared out of all Metal, viz. ☿ auri, ☽ ♀ ♂ ♃ ♄.  

The reduction of Sublimate, and the highest purging of it.  Now the raising again, or restoring of coagulated Mercury is done by distillation in a retort: for Quicksilver alone ascends into cold water, the Ashes of ♄ ♀ or Sulphur being left behind.  
Now the raising again, or restauration of Mercury sublimed is done in seething hot water: but it must first be ground very small, so the hot water will separates it from it the spirit of Salt, and Vitriall, which it carries up with it, the quicksilver running in the bottom of the water. Now if this Quicksilver shall be again sublimed with Salt, and Vitriall, and revived again in Hot water, and this done seven, or eight times, it can never be better purged, and renewed.  
And this may be kept for a great secret in Alchemy, and Physic, and be much rejoiced in. For by this means all the impurity, blackness, and poisonousnesse▪ is taken away.  

The reduction of calcined and Precipitated Mercury.  Mercury calcined can never be restored again without sublimation; for unless it be sublimed after calcination, it will never be revived, wherefore thou shalt first sublime it, and then reduce it as other Sublimate.  
The resuscitation of Azure Cinnabar, Aurum vitae, also of Precipitate, that they may be reduced into Quicksilver is thus:  
Take either of these, grind it small upon a marble, make it up into a past with the white of an egg, and soap, then make pills of the bigness of Filbeards, which put into a strong earthen gourd, upon the month of it put a plate of Iron, with many little holes in it, and lute it on, and distil it per descensum with a strong fire, so that it may fall into cold water, and thou shalt have the Quicksilver again.  

The renewing of Wood that is burn.  Now the resuscitation, and restoring of Wood is hard, and difficult, yet possible to Nature, but without much skilfulness, and industry it can never be done: But to revive it, the process is this:  
Take Wood which must, first be a Coal, than Ashes, which put into a gourd together with die Resine, Liquor, and Oil of that tree, of each a like weight, mingle them, and melt them with a soft heat, and there will be a mucilaginous matter, and so thou hast the three Principles, of which all things are produced, and generated, viz. phlegm, fatness, and Ashes.  

The phlegm of of Wood is its Mercury, the fat its sulphur, the ashes its salt.  The Phlegm is Mercury, the Fat is Sulphur, the Ashes is Salt. For whatsoever fumes, and evaporates in the Fire is Mercury: whatsoever flames, and is burnt is Sulphur, and all Ashes is Salt.  
Now seeing thou hast these three Principles together, put them in Horse-dung, and putrefy them for a time. If afterward that matter be put in, and buried in fat ground, thou shalt see it live again, and a little tree spring from thence, which truly in virtue is fare more excellent than the former. This Tree or Wood is, and is called Regenerated Wood, renewed, and restored, which from the beginning was Wood, but mortified, destroyed, and brought into coals, ashes, and almost to nothing, and yet out of that nothing is made, and renewed. This truly in the light of Nature is a great mystery, viz. that a thing, which had utterly lost its form, and was reduced to nothing, should recover its form, and of nothing be made something, which afterward becomes much more excellent in virtue, and efficacy than it was at first.  

Algenerall rule for raising of things again.  But to speak generally of the Resurrection, and Restauration of Natural things, you must know, that the chiefest foundation here, is, that that be restored to every thing, and made to agree with it, which was taken from it in mortification, and separated from it, which is hard to be here specifically explained. Wherefore we shall conclude this book, and shall speak of these things more at large in the next book, Concerning the transmutations of natural things.   

OF THE NATURE Of Things.  
THE SEVENTH BOOK. Of the Transmutation of Natural things.  
IF we writ of the Transmutation of all Natural things, it is fit, and necessary that in the first place we show what Transmutation is. Secondly, what be the degrees to it. Thirdly, by what Medium's, and how it is done.  

What Transmutation is.  Transmutation therefore is, when a thing loseth its form, and is so altered, that it is altogether unlike to its former substance, and form, but assumes another form, another essence, another colour, another virtue, another nature, or property, as if a Metal I be made glass, or stone: if a stone be made a coal: if would be made a coal: clay be made a stone, or a brick: a skin be made glue: cloth be made paper, and many such like things. All these are Transmutations of Natural things.  

There are seven principal degrees of transmutation.  After this, it is very necessary also to know the degrees to Transmutation, and how many they be. And they are no more than seven. For although many do reckon more, yet there are no more but seven, which are principal, and the rest may be reckoned betwixt the degrees, being comprehended under those seven: And they are these,  

Calcination,  
Sublimation,  
Solution,  
Putrefaction,  
Distillation,  
Coagulation,  
Tincture.   
If any one will climb that Ladder, he shall come into a most wonderful place, that he shall see, and have experience of many secrets in the Transmutation of Natural things.  
The first degree therefore is Calcination, under which also are comprehended Reverberation, and Cementation. 
What Calcination is, and its kinds are.  For betwixt these there is but little difference as for matter of Calcination: Wherefore it is here the chiefest degree. For by Reverberation, and Cementation, many corporeal things are calcined, and brought into Ashes, and especially Metals. Now what is calcined is not any further reverberated, or cemented.  
By Calcination therefore all Metals, Minerals, Stones, Glass, etc. and all corporeal things are made a Coal, and Ashes, and this is done by a naked strong Fire with blowing, by which all tenacious, soft, and fat earth is hardened into a stone, Also all stones are brought into a Calx, as we see in a Potter's furnace of lime, and bricks.  
Sublimation is the second degree, and one of the most principal for the Transmutation of many Natural things: 
What Sublimation is and its kinds.  under which is contained Exaltation, Elevation, and Fixation; and it is not much unlike Distillation. For as in Distillation the water ascends from all phlegmatic, and watery things, and is separated from its body; so in Sublimation, that which is spiritual is raised from what is corporeal, and is subtilised, volatile from fixed, and that in dry things, as are all Minerals, and the pure is separated from the impure.  
Besides Sublimation, many good virtues, and wonderful things are found out in Minerals, and many things are made fixed, and become constant, so as to abide in the Fire, and that in this manner.  
Let that which is sublimed be ground, and mixed with its feces, and be again sublimed as before, which must be done so long, till it will no longer sublime, but all will remain together in the bottom, and be fixed.  
So there will be afterward a stone, and oil when and as oft as thou pleasest, viz. if thou puttest it a-into a cold place, or in the air in a Glass. 
The fixation of Minerals into a stone.  For there it will presently be dissolved into an Oil. And if thou puttest is again into the fire, it will again be coagulated into a Stone of wonderful, and great virtue. Keep this as a great secret, and mystery of Nature, neither discover it to Sophisters. Morevover, as in Sublimation many Corrosive things are made sweet in the conjunction of two matters, so on the contrary, many sweet things are made Corrosive: many sweet things are made sour, harsh, or bitter; and on the contrary, many bitter things, as sweet as Sugar.  

Rules concerning Salt Armoniac.  Here also we must take notice, that every Metal which is brought into Sublimation by Salt Armoniac, may afterward in the cold, or in the air be brought into an oil, and again be coagulated into a stone in the Fire, which indeed is one of the chiefest, and greatest transmutations in all natural things, viz. to transmute Metal into a Stone.  

What Solution is, and its kinds.  The third degree is Solution, under which are to to be understood Dissolution, and Resolution, and this degree doth most commonly follow Sublimation, and Distillation, viz. that the matter be resolved which remains in the bottom.  
Now Solution is twofold: the one of Cold, the other of Heat; the one without Fire, the other in Fire.  
A cold dissolution dissolves all Salts, all Corrosive things, & all calcined things. Whatsoever is of a Salt, and Corrosive quality, is by it dissolved into Oil, Liquor, or Water. And this is in a moist, cold cellar, or else in the Air on a marble, or in a glass. For whatsoever is dissolved in the cold, contains an Airy spirit Salt, which oftentimes it gets, and assumes in Sublimation, or Distillation. And whatsoever is dissolved in the cold, or in the Air, may again by the heat of the Fire be coagulated into powder, or a stone.  

What things hot Solution dissolves.  But a hot Solution dissolves all fat, and sulphureous things. And whatsoever the heat of the Fire dissolves, the same doth coldness congeal into a Mass.  

A double Solution viz. of Heat and Cold.  And whatsoever heat coagulates, is again dissolved by cold, or in the Air. Here also we must know that whatsoever Air, or the Cellar doth resolve, is of a very great dryness, and hath a secret corrosive Fire hid in it: so whatsoever is dissolved in Fire, or in the heat thereof, hath a sweetish frigidity put of the Fire. Thus, and no otherwise is Solution to be understood.  

Putrefaction what it is, and its kind.  Putrefaction is the fourth degree, under which is comprehended Digestion, and Circulation.  
Now then Putrefaction is one of the principal degrees, which indeed might deservedly have been the first of all, but that it would be against the true order, and mystery, which is here hid, and known to few: For those degrees must, as hath been already said, so follow one the other, as links in a chain, or steps in a ladder.  

The aforesaid order of Degrees is to be observed in making tinctures.  For if one of the links should be taken away, the chain is discontinued, and broken, and the prisoners would be at liberty, and run away. So in a ladder, if one step be taken away in the middle, and be put in the upper, or lower part, the ladder would be broken, and many would fall down headlong by it with the hazard of their bodies, and lives.  
So you must understand the matter here, that those degrees follow one the other in a just order, or else the whole work of our mystery would be marred, and our labour, and pains would be in vain, and fruitless.  

The force of putrefaction.  Now putrefaction is of such efficacy, that it abolisheth the old Nature, and brings in a new one. All living things are killed in it, all dead things putrefied in it, and all dead things recover life in it.  
Putrefaction takes from all Corrosive spirit, the sharpness of of the Salt, and makes them mild, and sweet, changeth the colours, and separates the pure from the impure, it places the pure above, and the impure beneath.  

What Distillation is, and its kinds are.  Distillation is the first degree to the Transmutation of all natural things. Under it are understood Ascension, Lavation, and Fixation.  
By Distillation all Waters, Liquors, and Oils are subtilised out of all fat things Oil is extracted, out of all Liquors, Water, and out of all Phlegmatic things Water, and Oil are separated.  

Cohobation. Fixation by Distillation.  Besides there are many things in Distillation fixed by Cohobation, and especially if the things to be fixed contain in them Water, as Vitriall doth, which if it be fixed is called Colcothar.  
Alum, if it be fixed with its proper Water, is called the Sugar of Alum, which also is resolved into a Liquor, which Liquor if it be putrefied a month, produceth a Water of the sweetness of Sugar, which is of great virtue, and an excellent secret in Physic, to extinguish any Metalline heat in Man, as we have wrote more at large in our Book of Metalline Diseases.  
And as you have heard of Vitriall, and Alum, so also Salt nitre, and other Watery Minerals may be fixed by Cohobation.  

What Cohobation is.  Now Cohobation is, that the dead head be oftentimes imbibed with its own water, and that again be drawn off by Distillation.  

The force of Distillation in things to be Transmuted.  Moreover, in Distillation many bitter, harsh, and sharp things become as sweet as Honey, Sugar, or Manna; and on the contrary, many sweet things, as Sugar, Honey, or Manna, may be made as harsh as Oil of Vitriall, or Vinegar, or as bitter as Gall, or Gentian, as Eager, as a Corrosive.  
Many Excrementitious things lose their great stink in Distillation, Which indeed goeth forth in the water.  
Many Aromatical things lose their good savour.  
And as Sublimation altars things in their Quality, and Nature, so also doth Distillation.  

What Coagulation is, and its kinds.  Coagulation is the fixed degree: Now there is a twofold Coagulation, the one by Cold▪ the other by Heat, i. e. one of the Air, the other of the Fire: and each of these again is twofold, so that there are four sorts of Coagulations, two of Cold, and two of Fire.  
The Coagulations of Fire are fixed, the other of Cold are not.  
The one is done only by common Air, without Fire. The other by the superior Firmament of Winter stars, all which coagulate Waters into snow, and ice.  
But the Coagulation of Fire, which alone is here to be taken notice of, is made by an Artificial, and Gradual Fire of the Alchemists, and it is fixed, and permanent. For whatsoever such a Fire doth coagulate, the same abides so.  
The other Coagulation is done by the Aetnean▪ and Mineral Fire in in Mountains, which indeed the Archeius of the Earth governs, and graduates not unlike to the Alchemists, and whatsoever is coagulated by such a Fire, is also fixed, and constant; as you see in Minerals, and Metals, which indeed at the beginning are a mucilaginous matter, and are coagulated into Metals, Stones, Flints, Salts, and other bodies, by the Aetnean fire in Mountains, through the Archeius of Earth, and operator of Nature.  

What things cannot be Coagulated.  Also we must know that Fire can coagulate no water, or moisture, but only the Liquors, and Juices of all Natural things.  
Besides also there can no phlegm be coagulated, unless in the beginning it was a corporeal matter, into which by the industry of a skilful Alchemist it may return.  
So also any mucilaginous, matter, or spermaticke slimynesse may by the heat of Fire be coagulated into a body and corporeal matter, but never be resolved into water again.  
And as you have heard of Coagulation, so also know concerning Solution, viz. that no corporeal matter can be dissolved into Water, unless at the beginning it was water: and so it is in all Minerals.  

What Tincture is, and its kinds.  Tincture is the seventh; and last degree; which concludes the whole work of our mystery for Transmutation, making all imperfect things perfect, and transmuting them into a most excellent essence, and into a most perfect soundness, and altars them into another colour.  
Tincture therefore is a most excellent matter, wherewithal Mineral, and Humane bodies are tinged, and are changed into a better, and more noble essence, and into the highest perfection, and purity.  
For Tincture colours all things according to its own nature, and colour.  

All things that are to be tinged must be fluid.  Now there are many Tinctures, and not only for Metalline, but Humane bodies, because every thing which penetrates another matter, or tingeth it with another colour, or essence, so that it be no more like the former, may be called a Tincture.  
Wherefore there are many, and various sorts of Tinctures, viz. of Metals, Minerals, men's bodies, Waters, Liquors, Oils, Salts, all fat things, and indeed of all things which may be brought to flux, out of the Fire, or in the Fire.  
For if a Tincture must tinge, it is necessary that the body, or matter which is to be tinged, be opened, and continue in flux, and unless this should be so, the Tincture could not operate. But it would be, as if any one should cast saffron, or any colour upon coagulated Water, or Ice: for so it would hot so suddenly tinge the Ice with its colour, as if it were cast into other water. And although it should tinge, yet it would at the same time resolve the Ice into Water. Wherefore those Metals that we would tinge, must first be melted in the Fire, and be freed from Coagulation.  
And here we must know, that by how much the stronger fire is requisite for their melting, so much the sooner the Tincture runs through them, as Leaven penetrates, and infects the whole mass with sourness; and by how much better the mass is covered, and kept warm, so much the better is it fermented, and makes the better bread: for ferment is the Tincture of Dowe, and Bread.  

Feces are of a more fixed nature then their Phlegm.  We must also note, that all feces are of a more fixed substance then the liquor of it is, also of a sharper, and more penetrating nature: as you see in the spirit of Wine which is made of the feces of Wine, and of Aqua vitae, which is distilled out of the grounds of Beer, and burns like spirit of Wine, and is inflamed as Sulphur.  

The preparation, and Nature of distilled Vinegar.  Also if of the feces of Vinegar another Vinegar be distilled, as commonly spirit of Wine is distilled, there will be thereby made a Vinegar of so fiery, and sharp a nature, that it consumes all Metals, Stones, and other things, as Aqua fortis.  

How the Tinctures of Metals must be made.  Moreover, it is necessary, that Tinctures be of a fixed, fluxil, and incombustible nature, so that if a little of a place of any Metal red hot be cast into them, they will presently flow like waxy, without any manner of fume at all, and they penetrate the Metals, as oil doth paper, or water a sponge, and tinge all Metals into white, and red, that is, into Silver or Gold.  
Now these are the Tinctures of Metals, which it is necessary must be turned into an Alcool, by the first degree of Calcination, then by the second degree of Sublimation, must get an easy, and light flux. And lastly, by the degree of Putrefaction, and Distillation are made a fixed, and incombustible Tincture, and of an unchangeable colour.  

The Tinctures of Men.  Now the Tinctures of men's bodies are, that they be tinged into the highest perfection of health, and all Diseases be expelled from them, that their lost strength, and colour be restored, and renewed, and they are these, viz. Gold, Pearls, Antimony, Sulphur, Vitriall, and such like, whose preparation we have diverfly taught in other books; wherefore it doth not seem to us necessary here to repeat them.  

Of Dying and Painting.  We shall write no more of Tinctures, seeing every extracted colour may be called a Tincture, which doth indeed tinge things with a permanent colour, which do not go into the Fire, or preserve colours fixed in the Fire.  
All these are in the hand, and power of the Dyer, and Painter, who prepares them according to his pleasure.  

How many degrees of the Alchemists fire there be.  It is very necessary in this book to know the degrees of Fire, which many ways may be graduated, and intended, and every degree hath a peculiar operation, and one produceth the same effect, as another, as every expert Alchemist, by the daily experience, and exercise of the Art knows.  
For one is as living, and flaming Fire, which reverberates, and Calcines all bodies: Another is the Fire of a Candle or Lamp, which fixeth all volatile bodies: Another is a Fire of coals, which cements, colours, and purgeth Metals from their dross, exalts Gold and Silver to a higher purity, whitens Copper, and in brief renews all Metals.  
Another Fire is of an Iron plate made red hot, in which the Tinctures of Metals are proved, which also is profitable for other things.  
The Filings of Iron, heat after one fashion. Sand after another, Ashes after another, a Balneum Maria after another, in which manifold Distillations, Sublimations, and Coagulations are done.  
Balneumroris after another, in which there are made many Solutions of corporeal things.  
Horse-dung after another, in which the chiefest putrefactions, and digestions are made.  

The Celestial fire.  And after another fashion works the invisible Fire by which we understand the rays of the Sun, and that which is manifested by a glass, or Crystal, and shows it operations and effects, of which Fire the Ancients wrote nothing at all; and by this fire the three Principles of every corporeal thing may be separated.  
This Fire is of such wonderful force, that by it Metals may be melted, and all fat, and fluxible things, may upon the table without any Fire be together with all combustible things, reduced into coals, and ashes.  
Therefore after I have proposed, and opened to you the degrees of the Art of Alchemy, and the degrees of the Alchmyists Fire: I will yet further show, and declare to you in general, various Transmutations of natural things: of Metals first, secondly of Stones, and thirdly of divers things in general. The transmutation of Metals therefore is a great secret in Nature, and it can hardly be done by reason of many impediments, and repugnancies. Yet it is not against Nature, nor God's ordination, as many falsely affirm.  

The Transmutation of Metals into Silver and Gold.  But that the five lesser, and impurer Metals, viz. ♀ ♃ ♄ ♂ and ☿ may be transmuted into the greater, purest, and most perfect Metals, viz. into ☉ and ☽, it cannot be done without the Tincture, or philosopher's stone.  
Now seeing we have before sufficiently opened the secrets of Tinctures in the seven degrees, and described them there, it is not necessary that we spend any further labour in this, but rather be satisfied with those things, which we have wrote in other books concerning the Transmutations of Metals.  

The Transmutation of Iron into Copper.  Now there are other Transmutations of imperfect, and impure Metals, as the transmutation of ♂ into ♀, which may be done divers ways.  
If plates of Iron be boiled in water of Vitriall, or be cemented with calcined Vitriall, or being red hot be quenched in oil of Vitriall.  
These three ways Iron may be transmuted into very good, and ponderous Copper, which indeed flows well and hath its weight as well as any natural Copper.  

The Transmutation of Iron into Lead.  Plates of Iron may be as it were reduced, and transmuted into Lead, so that it be as soft as natural Led but doth not flow so easily and the process is this:  
Take Filings of ♂, and so much of the powder of Borax, mingle them well together, put them in a crucible, and into a wind furnace, let there be made a strong Fire, but so that the ♂ do not flow, but stand as it were in a Cement for a whole hour, then increase the Fire, that it may be red hot, and flow: then let the crucible cool of itself, and thou shalt find the regulus of Lead in the bottom of the crucible, soft, and malleable, as natural Lead can be.  

The Transmutation of Copper into Lead.  But to transmute ♀ into ♄ the process is this:  
First of all bring Copper with ☿ sublimate, and fixed Arsenic to be white, yea as white as ☽, then beat it small. Take this, and the powder of Borax, of each a like quantity, and first cement it, then let it be melted into a regulus, and thou hast a true regulus of Lead.  

The Transmutation of Lead into Copper.  Now on the contrary, it is easy to transmute Lead into Copper, neither doth it require much pains, and it is done thus.  
Take plates of Lead, strew them over with calcined Vitriall, or Crocus of Venus, cement them, and then melt them, and thou shalt see natural Lead, transmuted into good, ponderous, and malleable Copper.  

A Metalline mixture like Gold.  Now if this Copper or any other Copper be beaten into plates, and strewed Over with Tutia, or Capri Celaminaris, and be cemented, and lastly melted, it will be transmuted into an excellent reddish Electrum like, to Gold.  

To make English Tin out of Lead.  If thou wilt turn ♄ into ♃ make plates of ♄, strew them with Salt Armoniac, cement, and melt them, as abovesaid so will all the blackness, and darkness be taken away from the Lead, and it will be in whiteness like fair English Tin.  
Now as you have in brief heard of some Mutations of Metals, so also know that there, are Transmutations of Gems, which indeed are various, and in no wise like.  

Oil of Sulphur transmutes Gems.  For, you see how great Transmutations of Gems there lies in oil of Sulphur. For any Crystal may be tinged, and Transmuted in it, and in time be exalted with divers colours, as to be made like to the Hyacinth, Granat, or Ruby.  

To Transmute the Loadstone into great strength.  Know also that the Load stone may be transmuted into a tenfold greater power, and virtue, and it is done thus:  
Take the Loadstone, and heat it very hot in coals, but so that it be not fired, which presently quench in the Oil of Crocus Martis, made of the best Carinthian Steel, that it may imbibe as much as it can.  
Thou shalt by this means make the Loadstone so powerful, that thou mayst pull out Nails out of a wall with it, and do such like wonderful things with it, that the common Loadstone can never do.  
Moreover, in Transmutation of Gems you must know that the world is placed in two degrees of Tincture, and Coagulation.  

To transmute the white of an Egg into Amber of any Colour.  For as the white of an Egg may be tinged with Saffron, and then be coagulated into a fair yellow Amber: with the; smoke of a Pinetree into black Amber: with Verdegrease into green, like Lapis Armenius: with green juice into Amber, like the Emerald: and with the Azure stone, into blue Amber, like a Saphir: with the Wood called red Wood, into red, like a Granat, or Ruby: with a purple colour, like to an Amethyst: with Ceruse, like to Alabaster.  
So all Liquors, especially Metals, and Minerals, may be tinged with fixed colours, and afterwards be coagulated, and transmuted into Gems.  

How counterfeit Pearls are made.  So also may Pearls be made like true Pearls in form, so that for splendour, and beauty they can hardly be discerned from the true: And they are made thus:  
Cleanse the white of Eggs through a sponge, as purely as may be, then mingle with it, the fairest white Talk, or Mother of Pearl, or Mercury coagulated with Tin, and brought into an Alcool, then grind them all together on a Marble, so that they become a thick Amalgama, which must be dried in the Sun, or behind a furnace so long, until it be like Cheese, or a Liver.  
Then of this mass make Pearls as big as thou wilt, which hang upon the bristles of a Hog, and being thus boared through, dry them as Amber, and then thou hast finished them.  
If they are not beautiful enough, anoint them over with the white of an Egg, and dry them again, and they will be most goodly pearls, in form like the natural, but not in virtue.  
In the like manner are Corals made, with which men endeavour to deceive one the other as with Pearl. The process is this:  

How Sergeant Corals may be made.  Take Cinnabar, grind it on a Marble, with the white of an Egg, for the space of an hour, then dry it, as Potters do their Earth, then make it into what form thou pleafest: Afterwards dry them as much as may be, and 'noint them over with the white of an Egg, as thou didst Pearl, and dry them by themselves again.  
So thou shalt have Coral like to the natural in form, but not in virtue.  

A Golden or Silver varnish▪  Thou must also know, That the white of an Egg may be of itself coagulated into most clear Varnish, in the coagulation of which Silver, or Gold may be strewed.  
There, are also many other, and various Transmutations of Natural things: Whereof those which I know, and have had experience of, I will by the way set down, and briefly declare to you.  

How wood is made a stone.  And first of all know, That any Wood, if it be put for a certain time into the water of Salt Gem, is turned with much admiration into a Stone.  

Coals of▪ stones.  Also Stones in the Aetnean fire are transmuted into Coals, which are called stony Coals.  

Glue of skins.  Also Glue is boiled out of Skins.  

Paper of Linen-cloth.  Of Linen cloth is made Paper.  

Silk of Flax.  Of Flax boiled in sharp Lie made of the Ashes of Wood is Silk made.  

Feathers may be Spun.  Also the feathery parts pulled off from quills, and boiled in that Lie, may be spun, and weaved like Cotton.  
Any Oil or Spermatick mucilage may be coagulated into Varnish.  
Any Liquor into Gum, etc.  
All these are Transmutations of Natural things, of which Science we have spoken enough, and there-wee shall here make an end.   

OF THE NATURE Of Things.  
THE EIGHTH BOOK. Of the Separation of Natural things.  

The Chaos the Matter of the World.  IN the Creation of the world, the first separation began from the four Elements, seeing the first matter of the world was one Chaos.  
Of this Chaos God made the greater world, being divided into four distinct Elements, viz. Fire, Aire, Water, and Earth. Fire is the hot part, Aire the moist, Water the cold, and Earth the dry part of the greater world.  

What separation shall be here spoken of.  But that you may in brief understand the reason of our purpose in this 8 th'. book, you must know, that we do not purpose to treat here of the Elements of all Natural things, seeing we have sufficiently discoursed of those Arcana in the Archidoxis of the separation of Natural things: whereby every one of them is apart, and distinctly separated, and divided materially, and substantially, viz. seeing that two, three, or four, or more things are mixed into one body, and yet there is seen but one matter. Where it often falls out, that the corporeal matter of that thing cannot be known by any, or signified by any express name, until there be a separation made. Then sometimes two, three, four, five or more things come forth out of one matter: as is manifest by daily experience, in the art of Alchemy.  

What Electrum is.  As for example, you have an Electrum, which of itself is no Metal, but yet it hides all Metals in one Metal. That if it be anatomised by the industry of Alchemy, and Teparated: all the seven Metals, viz. Gold, Silver, Copper, Tin, Led, Iron, and Quicksilver come out of it, and that pure, and perfect.  

What separation is.  But that you may understand what Separation is, note, that it is nothing else then the severing of one thing from another, whether of two, three, four, or more things mixed together: I say a separation of the three Principles, as of Mercury, Sulphur, and Salt, and the extraction of pure out of the impure, or the pure, excellent spirit, and quintessence, from a gross, and elementary body; and the preparation of two, three, four, or more out of one: or the dissolution, and setting at liberty things that are bound, and compact, which are of a contrary nature, acting one against the other, until they destroy one the other.  

How many kinds of Separation.  Now there are many kinds of separation, many of which are unknown to us; those, which we have experienced out of elementary, dissoluble natural things, shall in this place, according to their kinds, be described.  

The separation of the Microcos me.  The first separation of which we speak, must begin from man, because he is the Microcosm, or little world, for whose sake the Microcosm, or greater world was made, viz. that he might be the separator of it.  

The body of man after death it twofold.  Now the separation of the Microcosm gins at his death. For in death the two bodies of Man are separated the one from the other, viz. his Celestial, and Terrestrial body; i. e. Sacramental, and Elementary: one of which ascends on high like an Eagle; the other falls downward to the earth like lead.  

What the Elementary Body is.  The Elementary is putrefied, consumed, and becomes a putrid stinking carcase, which being buried in the earth, never comes forth, or appears more.  

What a Sacramental Body is.  But the Sacramental, i. e. syderial, or Celestial, all, is never putrefied, or buried, neither doth it possess any place. This body appears to Men, and also after death is seen.  
Hence Ghosts, Visions, and Supernatural Apparitions.  

Whence the Cabalistical art.  Hence by the ancient Magicians, the Cabalistical Art took its beginning, of which we shall treat more at large in the books of Cabalie.  
After this separation is made, then after the death of the Man three substances, viz. Body, Soul, and Spirit are divided the one from the other, every one going to its own place, viz. it's own fountain, from whence it had its original, viz. the body to the Earth, to the first matter of the Elements: the soul into the first matter of Sacraments, and lastly the spirit into the first matter of the Airy Chaos.  

The separation of the Macrocosm.  What now hath been spoken of the separation of the Macrocosm, the same also may be understood in the greater world which the great Ocean hath divided into three parts, so that the universal world is severed into three parts, viz. Europe, Asia, and Africa, which separation is a certain representation of three Principles, 
Three parts of the World.  which can be separated from any Terrene, or Elementary thing. These three Principles are Mercury, Sulphur, and Salt, of which three the world was made, and composed.  

The separation of Metals.  The next thing to be known is the separation of Metals from their Mountains, i. e. the separation of Metals, and Minerals.  
By virtue of this separation many things come forth out of one matter, as you see out of Minerals come forth, The dross of Metals, Glass, Sand, Piipitis, Marcasite, Granatus, Cobaltum, Talk, Cachinna, Zinetum, Bisemutum, Antimony, lethargy, Sulphur, Vitriall, Verdegrease, Chrysocolla, the Azure Stone, Auripigmentum, Arsenic, Realgar, Cinnabar, Clay of Iron, Spathus, Gyphus, Ocree, and many more like to these, as also the Waters, Oils, Resines, Calxes, Mercury, Sulphur, and Salt, etc.  

Of Vegetables.  Vegetables in their separation yield, Waters, Oils, juices, Resines, Gums, Electuaries, Powders, Ashes, Mercury, Sulphur, and Salt.  

Of Animals.  Animals in their separation yield, Water, Blood, Flesh, Fat, Bones, Skin, Body, Hairs, Mercury, Sulphur, and Salt.  

What a good separator ought to be.  He therefore that boasts himself to separate all natural things after this manner, must of necessity have long experience, and perfect knowledge of all natural things.  
Moreover, he must be a skilful, and well practised Alchemist, that he may know what is combustible, and what not; what is fixed, and what not; what will flow, and what not; and what things are more ponderous one then another: also he must be experienced in the natural colour, smell, acidity, harshness, sourness, bitterness, sweetness, the degree, complexion, and quality of every thing.  

The degrees of Separation. What and how many there be  Also he must know the degrees of Separation, as of Distillation, Resolution, Putrefaction, Extraction, Calcination, Reverberation, Sublimation, Reduction, Coagulation, Powdering, and Washing.  

What distillation separates.  By distillation is separated Water, Oil from all corporeal things.  

What resolution.  By Resolution are separated Metals from Minerals, and one Metal from another, and Salt from the other Principles, and fat, and that which is light, from that which is heavy.  
By Putrefaction is separated fat from lean, 
Putrefaction.  pure from impure, putrid from not putrid.  
By Extraction is separated pure from impure, 
Extraction.  and spirit, and quintessence from body, and thin from thick.  
By Calcination is separated watery moisture, 
Calcination.  fat, natural heat, odour, and whatsoever else is combustible.  
By Reverberation is separated colour, 
Reverberation.  odour, what is combustible, all humidity, aquosity, fat, and whatsoever is inconstant, or fluxil, in any thing, etc.  
By Sublimation is separated the fixed from the volatile, 
Sublimation.  spiritual from the corporeal, pure from impure, Sulphur from Salt, Mercury from Salt, etc.  
By Reduction is separated what is fluxil, 
Reduction.  from what is solid, a Metal from its Mineral, and one Metal from another, a Metal from its dross, fat from what is not fat.  
By Coagulation is separated waterishness from humidity, 
Coagulation.  water from Earth.  
By Powdering are separated powder, 
Powdering.  and sand, ashes, and Calx, Mineral, Vegetable, and Animal one from the other, and all powders, which are of an unequal weight are separated, and by winnowing, as chaff from corn.  
By washing are separated ashes, 
Washing.  and sand, a Mineral from its Metal, that which is heavy from what is light, a Vegetable, and Animal from what is Mineral, Sulphur from Mercury, and Salt, Salt from Mercury.  

The Preparation of Metal is manifold.  But passing by the Theory, we will now fall upon the practice, and come to particulars.  
You must therefore note, that the Separation of Metals is the first by right, and we shall therefore treat of it after this method, and manner.  

Of the Separation of Metals from their Mines.  

By fluxing powders.  THe separation of Metals from their Mines is done divers ways, viz. by boiling, and melting with fluxing powders, such as are sait Alcali, lethargy, sait fluxile, the dross of Glass, Salt Gem, Salt Petre, etc. Let them be put in a Crucible, and melted in a furnace; so will the Metal, or regulus fall to the bottom of the Crucible; but the other matter will swim above, and become dross. Thou shall boil this Metalline regulus in a reverberating furnace so long, till all the Metal become pure, and freed from all its dross by this means the metal is well digested, and as I may say refined from all its dross.  
Many tinges one mine contains more than one Metal, as Copper and Silver, Copper and Gold, Led and Silver, Tin and Silver, you shall know it by this, if the Metalline Regulus after Reverberation in a melting pot be sufficiently, after the, true manner dissolved. For in it are all imperfect Metals separated, as are Iron, Copper, Tin, and Led, and so with a double quantity of Lead to the Regulus being put to it, they all go into a fume, and only fine Silver, or Gold are left behind in the pot.  

By Aquafortis.  Also two or three Metals mixed together may be separated in Aquafortis, and extracted the one, from the other. If two Metals or one be resolved, the other will fall to the bottom like sand, and be precipitated: and be after this manner separated. Also Metals may be separated by flowing after. this process: Make metals flow, and when they are in flux, cast into them the best flower of Sulphur as you can get, 
By Sulphur.  viz. an ounce to every pound of the metal, and let it burn, and by that means it will draw up the lightest metal to the top, the heavy falling to the bottom. Then let them stand together till they be cold. And so in one Regulus two metals are found, not as before mutually mixed, 
A wonderful power of Sulphur in separation. By Quicksilver.  but one separated from the other by the Sulphur, as by a partition, as Oil divides two Waters, that they cannot be joined together or mixed: Sulphur therefore is a singular Arcanum worthy of great commendations.  
Fixed metals, as Gold and Silver, because they cannot well be extracted with Fire or Aquafortis, must be amalgamated with Quicksilver, and so separated and extracted, the Quicksilver being afterwards extracted and separated by a certain degree of Distillation from the Calx of the metals, viz. Gold, & Silver.  
After this manner also may other metals, not only Gold, and Silver, but Copper, Iron, Tin, Led, etc. as also whatsoever are prepared out of them, as red Electrum, the white Magnesia, Aurichalcum, calcined Led, Laton, Brass of Cauldrons, and whatsoever metals of this kind are transmuted, be with Quicksilver, but first being powdered, abstracted, and separated from what is heterogeneous. For the nature, and condition of Quicksilver is this, that it will be united, and amalgamed with metals, but yet with one sooner than with another, according as the metal is of greater or less affinity to it.  
In this consideration fine Gold is the chiefest, then fine Silver, then Led, than Tin, than Copper, and lastly Iron.  
So amongst transmuted metals, the first is part with part, than Ash coloured Lead, than Laton, than Brass of Caldrons then red, and the newest white. Although for the first course Mercury may take no more than one metal, with which it is amalgamated: yet that Amalgama is to be strained hard through Leather, or Cotton cloth. For by this, means nothing but the Quicksilver will pass through the Leather, or Cloth: and that metal which it did attract remains in the leather, or cloth like Calx, which afterwards thou mayst with salt Alcali, or some other salt reduce into a metalline body by melting.  
Now by this Art Quicksilver is much sooner separated from all manner of metals, then by Distillation, etc.  
By this process with Mercury all metals may after calcination, and powdering be by a skilful, and industrious Alchemist extracted, and separated one from the other.  
In the same manner, and that easily, may Tin, and Led be separated from Copper, or Copper vessels, from Iron, and Steel overlaid with Tin without out any fire, or water, by the Amalgama of Quicksilver alone.  
Also Beaten Gold, or Leaf Gold, or Silver, as also any other metal beaten, or ground, being written, or laid over with a pencil, or quill upon cloth, parchment, paper, leather, wood, stones, or anything else, may be resolved by Quicksilver, and so, that the Quicksilver may be afterwards separated again from those metals.  

By Corrosive waters.  Now the separation of metals in Aqua fortis, Aqua Regis, and like corrosive waters, is after this manner.  
Let a metal that is mixed, and joined with another, be taken, and beaten intto thin plates, or brought into powder. Put it into a separating vessel, and pour upon it common Aquafortis as much as is sufficient, let them stand and be macerated, until all the metal be resolved into a clear water. If it be Silver, and contain any Gold in it, all the Silver will be resolved into water, and the Gold will also be calcined, and settle in the bottom like black sand. And after this manner Gold, and Silver are separated. If now thou wilt separate the Silver from the Aqua fortis without Distillation, put a plate of Copper into the water, and the Silver will presently settle in the bottom of the water like snow, and the Copper plate will begin to be consumed by little, and little.  
The separation of Silver, and Copper by common Aquafortis is done after this manner. Let the Copper which contains Silver, or the Silver which contains Copper be brought to thin plates or powder, and put into a glass vessel, upon which pour as much common Aquafortis as is sufficient: and by this means the silver will be calcined, and settle to the bottom like white chalk: but the copper will be dissolved, and turned into a clear water. If this water, together with the dissolved copper be by a Glass funnel separated from the silver calx into another Glass: then the Copper that is dissolved in the water, may be so precipiated with common water, or rain water, or any other water, that it will settle to the bottom of the Glass like sand.  
Now the separation of hid Gold, from any metal, is by the degree of Extraction in Aqua Regis. For this kind of water will attempt to dissolve no metal, but only pure, fine Gold, etc.  
The same Aqua Regis doth separate also fine gold from gilded plate. For if that be washed over with it, the Gold will be separated from it, etc.  

By the degree of Reverberation.  Moreover also with cement by the degree of Reverberation two Metals mixed together may be separated the one from the other, but especially if they are not in the like degree of Fixation, as Iron and Copper. For that Metal, which is but little fixed, as Tin, and Led, is all of it consumed by the degree of Reverberation in cement. For by how much the more a Metal is fixed, so much the less is it consumed by cement.  
You must know therefore that fine Gold is the most fixed, and perfect Metal, which can be destroyed, or consumed by no cement Next to this is fine Silver. If then Gold, and Silver be mixed together in one body, which is wont to be called part with part, or if Silver contain Gold, or Gold Silver: I say these being thus mixed if they be reverberated into cement, than the Gold remains entire, and not at all injured, but the Silver is consumed by the cement, and so is extracted from fine Gold: so also is Copper from Silver, and Iron, and Tin from Copper, and Iron, or Led from Tin, and so forth.   

Of the Separation of Minerals.  
AFter that we have explained (as hitherto we have done the separation of Metals from their Earth, and matter, as also of one Metal from another, and how it is done having passed through it with as much brevity as might be: it will in the next place be necessary that we treat also of those things out of which Metals grow, and are generated, as are the three Principles. Mercury, Sulphur, and Salt, as also all Minerals, in which the first being of Metals, i. e. the spirit of Metals is found, as is manifest in Marcasites, Granats, Cachymies, red Talk, the Azure stone, and the like, in which the first being of Gold is found by the degree of Sublimation. So in white Marcasite, white Talk, Auripigmentum, Arsenic, lethargy, etc. the first being of Silver is found: In Cobaltus, Zinetus, etc. the first being of Iron: In Zinetus, Vitriall, Verdegrease, etc. the first being of Copper: In Zinetus, Bisemutus, etc. the first being of Tin: In Antimony, Minium, etc. the first being of Lead: In Cinnabar, the first being of Quicksilver is found.  
Concerning this first beginning you must know, that it is a volatile spirit, as yet consisting in volatility, as an infant lies in the womb of its Mother, which sometimes is made like to Liquor, sometimes to Alcool.  
Whosoever therefore desires to busy himself about the getting of the first being of any such body, or to separate it, must of necessity have much experience, and knowledge in the Art of Alchemy.  
For if he shall not diligently and skilfully work in Alchemy, he shall attempt many things in vain, and accomplish nothing.  
But after what manner the first being is to be separated out of any Mineral, is sufficiently explained in the book called Archidoxis, and need not here tediously be repeated.  
But as concerning the separation of Minerals, you must note, that many of them are to be separated by the degree of Sublimation as fixed from those which are not fixed, spiritual and volatile bodies from fixed bodies, and so accordingly of all the members, as is declared concerning Metals. For of all Minerals there is one, and the like process through all degrees, as the Art of Alchemy teacheth, etc.   

Of the Separation of Vegetables.  

How Vegetables are separated.  THe separation of those things, which grow out of the Earth, and are combustible, as fruits, herbs, flowers, leaves, grass, roots, woods, etc. is made many ways.  
For first by Distillation the Phlegm is separated from them, than the Mercury, than the Oil, than the Refine, than the Sulphur, and lastly the Salt.  
All these Separations being made according to the spagirical Art many notable, and excellent medicines, come from thence, which are to be used as well within, as without the body.  
But now seeing idleness is so much in request amongst Physicians, and all labour and study is turned only to insolency; truly I do not wonder, that all such preparations are every where neglected, and coals sold at so low a price, that if Smiths could be o easily without coals in forging, and working their Metals, as Physicians are in preparing their Medicines, certainly Colliers would long since have been brought to extreme want.  

A reprehension of Physicians,  In the mean time I will give to spagirical Physicians their due praise. For they are not given to idleness, and sloth, nor go in a proud habit, or plush and velvet garments, often showing their rings upon their fingers, or wearing swords with silver hilts by their sides, or fine and gay gloves upon their hands, but diligently follow their labours, sweeting whole nights, and days by their furnaces.  

The commendation of Chemists, and how they differ from other Physicians▪  These do not spend their time abroad for recreation, but take delight in their laboratory. They wear Leather garments with a pouch, and Apron wherewith they wipe their hands. They put their fingers amongst coals, into clay, and dung, not into gold rings. They are sooty, and black, like Smiths, or Colliers, and do not pride themselves with clean, and beautiful faces. They are not talkative when they come to the sick, neither do they extol their Medicines: seeing they well know that the Artificer must not commend his work, but the work the Artificer, and that the sick cannot be cured with fine words.  

How many degrees of Alchemy there be.  Therefore laying aside all these kinds of vanities, they delight to be busied about the fire, and to learn the degrees of the science of Alchemy: Of this order are Distillation, Resolution, Putrefaction, Extraction, Calcination, Reverberation, Sublimation, Fixation, Separation, Reduction, Coagulation, Tincture, etc.  
But how these separations may be done by the help of distinct degrees according to the Art of Alchemy, hath been in general spoken of already. Wherefore it is needless here to make repetition.  
But to proceed to particulars, and briefly to explain the practice, you must know that Water, Spirit, Liquor, Oil, &c. cannot be separated after one and the same process, out of Flowers; Herbs, Seeds, Leaves, Roots, Trees, Fruits, Woods, by the degree of Distillation.  
For Herbs require one process, Flowers another, Seeds another, Leaves another, Roots another, Trees another, the Stalks another, the Fruit another, Woods another.  

The degrees of fire in Distillation.  And in this degree of Distillation, there are also four distinct degrees of Fire to be considered.  
The first degree of Fire in Distillation is Balneum Mariae, this Distillation is made in Water.  
Another degree of Fire is Distillation made in Ashes.  
The third in Sand.  
The fourth in a naked Fire: as also Distillation may be made by Aqua fortis, and other sharp Waters.  

With what degrees of fire every Vegetable is to be Distilled.  To the first degree of Fire belong, Herbs, Flowers, Seeds, and such like.  
To the second, Leaves, Fruits, etc.  
To the third, Roots, and Boughs of trees, etc.  
To the fourth Woods, and such like.  
Note, that every one of these must be beaten small, and bruised before they be put into the Still.  
And thus much be spoken concerning the Distillation of Waters out of the Vegetable substances.  
As concerning the Separation and Distillation of Oils, the process is the same as that of Water, only some of them are to be distilled per descensum, and cannot ascend as Waters, the process of these in this case is to be changed.  
But Liquors are not separated in Distillation as Waters, or Oils, but are expressed from their corporeal substances with a press.  
And here we must know, that there are some Oils that are pressed out, and separated after the same manner, by a Press as liquors are, and that for this reason, because they should not contract an ill odour from the Fire, as otherwise they would do.  
Of this Order is the Oil of Almonds, Nuts, hard eggs, and the like.  
Also we must note, that all Oils, if they be prepared, and coagulated according to the spagirical Art, yield a kind of Varnish, Gum, Amber, or Refine, which may be also called Sulphur, and that which remains in the bottom of the Still may be calcined, and brought to ashes, and from it may be with warm water alone, the Alcali extracted, and separated from it.  
The Ashes which is left behind is called the Dead Earth, out of which never any else can be extracted.   

Of the Separation of Animals.  
IT is necessary, that Anatomy go before the separation of Animals, that the blood may be apart, the flesh apart, the bones apart, the skin apart, the bowels apart, the tendons apart, etc. and after this must every one of these be separated by itself by the help of the spagirical Art.  
Therefore the separations in this place are chief 4.  

Four degrees of the separation of Aninalls.  The first draws forth a watery, and phlegmatic humidity from the blood. For from the blood being after this manner, according to the process shown in the book of Conservations, prepared, there comes forth a most excellent Mummy, 
Mummy, etc.  and so excellent a Specificum, that any fresh wound may be cured, and consolidated in the space of twenty four hours, only with one binding up.  

Balsam, etc.  The second is the separation of fat from flesh; for that being separated from Man's flesh is a most excellent balsam allaying the pains of the Gout, and Cramp, and such like pains, if any part affected be anointed with it warm. It helps also the tendons of the hands, or feet, being drawn together, if they be daily anointed with it. It cures also the scab, and all kinds of Leprosy.  
Therefore it is the chiefest Chirurgical specificum, and in all cases, as in wounds and the like most profitable, etc.  
The third is the separation of watery, and phlegmatic moisture, together with the fat extracted out of bones. For if these two be carefully by the Art of Alchemy separated from men's bones by the degree of Distillation, and the bones be reduced, or burnt into most white ashes by the degree of Calcination; and then these three be again after a right manner joined together, so that they resemble butter, they become a most wonderful specifical Arcanum, with which thou mayst sound cure any fracture of bones without any pain at three bindings up, so that thou dost handle, and set the fracture according to the rules of Chirurgery, and then apply that specificum by way of plaster, etc.  
This also doth most speedily cure the wounds of the skull, and any other contusion of bones whatsoever.  
The fourth, and the last is the separation of Refines, and Gums from the Skin, Bowels, and tendons. For this Refine being extracted, and separated out of them by the degree of Extraction, according to the spagirical Art, and congulated by the beams of the Sun, become a clear transparent Glue. Out of this glue being prepared, extracted, and separated out of Man's body, as is prescribed, a most excellent Arcanum, and specifical styptic comes forth, wherewith Wounds, and Ulcers may speedily be consolidated, and their lips be brought together: (even as two boards are glued together with glue put betwixt them) so that you put two or three drops of it being resolved into the wound. This also is a singular Arcanum for Burns, Falling of the nails, Scabs, etc. if the place affected be anointed with it. For the skin will presently be brought over the raw flesh.  
There might many other separations of these and other things be reckoned up. But seeing we have mentioned them in other places, it would be but lost labour here to repeat them. It will be necessary that we speak of those things here, of which we have made no mention elsewhere.  

The last Separation is the last judgement.  And lastly in the end of all things shall be the last separation, in the third generation, the great day when the Son of God shall come in majesty, and glory, before whom shall be carried not swords, garlands, diadems, sceptres, etc. and Kingly jewels, 
The Manner of the last judgement.  with which Princes, Kings, Caesar's, &c. do pompously set forth themselves, but his Cross, his crown of thorns, and nails thrust through his hands, and feet, and spear with which his side was pierced, and the reed, and sponge in which they gave him vinegar to drink, and the whips wherewith he was scourged, and beaten. He comes not accompanied with troops of Horse, and beating of Drums, but four Trumpets shall be sounded by the Angels towards the four parts of the world, killing all that are then alive with their horrible noise, in one moment, and then presently raising these again, together with them that are dead, and buried.  

Matth. 25.  For the voice shall be heard: Arise ye dead, and come to judgement. Then shall the twelve Apostles sit down, their seats being prepared in the clouds, and shall judge the twelve Tribes of Israel. In that place the holy Angels shall separate the bad from the good, the cursed from the blessed, the goats from the sheep. Then the cursed shall like stones, and lead be thrown downward: but the blessed shall like eagles fly on high. Then from the tribunal of God shall go forth this voice to them that stand on his left hand: Go ye Cursed into everlasting fire prepared for the Devil, and his Angels from all eternity: For I was an hungry, and ye fed me not; thirsty, and you gave no drink; sick, in prison, and naked, and you visited me not, freed me not, clothed me not, and you shown no pity towards me, therefore shalt you expect no pity from me. On the contrary, he shall speak to them on his right hand: Come ye blessed, and chosen into my Father's Kingdom, which hath been prepared for you, and his Angels from the foundation of the world. For I was hungry, and you gave me meat; thirsty, and you gave me drink; I was a stranger, and you took me in; naked, and you covered me; sick, and you visited me; in prison, and you came unto me. Therefore I will receive you into my Father's Kingdom, where are provided many mansions for the Saints. You took pity on me, therefore will I take pity on you.  
All these being finished, and dispatched, all Elementary things will return to the first matter of the Elements, and be tormented to eternity, and never be consumed, etc. and on the contrary, all holy things shall return to the first matter of Sacraments: i e. shall be purified, and in eternal joy glorify God their Creator, and worship him from age to age, from eternity, to eternity, Amen.    

OF THE NATURE Of Things.  
THE NINTH BOOK. Of the Signature of Natural things.  
IN this Book it is convenient for us speaking of the Signature of things in the first place, to declare by whom things are signed, and who the Signator is, and how many things there be that are signed. You must therefore know, that things that are signed are of 3 sorts. The first sort of them Man signs: the second, the Archeius: the third, the stars of supernatural things. Therefore upon this account there are three Signators: Man, the Archeius, and Stars.  
Moreover, you must note, that impressions signed by men do bring with them a perfect knowledge, and judgement of hid things, and impart the knowledge of their hid virtues, and faculties.  
The marks of the Stars cause Prophecies, and Presages, and declare the supernatural virtues of things, and take out the true judgements, and signs, in Geomancy, Chiromancy, Physiognomy, Hydromancy, Pyromancy, Necromancy, Astronomy, the Berillisticall art, and other astral sciences.  
But that we may explain briefly, and truly all the signs, or marks, it will be necessary in the first place, that we speak of those signs of which Man is the Signer. Those being understood; you may the more rightly understand the rest, whether natural, or supernatural. It is therefore known, that the jews carry about them, upon their cloak, or coat a yellow sign. And this is nothing else but that mark, by which they would have you, when you meet them, to know that they are jews. So a Sergeant is known by his divers coloured coat, or sleeve. So every Magigrate apparels his servants with his own colours, and liveries.  
Every Mechanic marks his work with a certain sign, that every one may know whose work it is.  
For which end Carriers wear the livery of their master, or city, that it may be known whom they serve and from whence they travel, that thereby they may go the safer.  
So every Soldier wears a mark, or badge, as colours, black, white, yellow, green, blue, or red, etc. that he may be distinguished from the enemy. Hence it may be known that this is Caesar's soldier, that the Kings, this an Italian, this a French soldier, etc.  
These are signs which belong to order, or office, of which many more may be reckoned up. But yet because we have intended to describe the signs of natural, and supernatural things, we shall not fill up this book with other signs.  
As concerning those signs, which Man makes, which do not only respect order, office, or name, but conduce to the knowing of his knowledge, age, dignity, degree, etc. You must know concerning Money, that every kind thereof hath its peculiar trial, and mark, by which it is known how much it is valued at, who is the Master of it, and in what place it is usually currant. Hence is that Germane Proverb, Money is no where more in request then where it was coined.  
The same also is to be understood of things that are looked upon and examined by men sworn and appointed for that purpose, before they be signed: as Cloth which is marked with peculiar marks, by which it may be known, that in examining they were found good, and proved. Why is a seal put upon Letters, but that there is a certain bond, which it is lawful for no man to violate? For a seal is a confirmation of Letters, whence they are of all men accounted ratified. Without a seal an Acquittance is void, and of no force.  
After the same manner many things are marked with few letters, names, or words, as books, which being writ upon the outside but with one word, do presently show what is contained within.  
The same rule also there is for glasses and boxes in Apothecaries shops, all which are discerned by peculiar names, or papers put upon them. Unless that were done, who could discern so many Waters, Liquors, Syrups, Oils, Powders, Seeds, Unguents, etc. and all simples? After the same manner doth the Alchemist in his Elabatorie mark with names, and papers all Waters, Liquors, Spirits, Oils, Flegms, Crocus, Alcali, and all species, that thereby he may when there is occasion make use of any of them, and know them: without the help of which his memory could never bear them.  
So also may all houses and buildings be marked with numbers or figures, that the age of every one of them by the first sight of the number may presently be known.  
These and other things that are marked I was willing to show to you, that these being comprehended, I might be the better understood by you in the rest, and so the signification of every thing might be the more plain, and clear.  

Of the Monstrous Signs of Men.  
MAny men are brought forth deformed with monstrous marks, 
Divers monstrous signs or Marks.  or signs: so one abounds with one finger, or Toe, another wants one. The fingers of some grow all together in the mother's womb. Another hath a wry foot, arm, or neck, etc. and brings it with him out of the womb. Another hath a bunch in his back: so also are Hermaphrodites born, i. e. they which are both Male, and Female, and have the members both of Man, and Woman, or else want both. I have observed many of these monstrous signs, as well in Males, as in Females, all which are to be accounted for monstrous signs of secret evil ascendants. Whence that proverb is made good; The more crooked, 
What monstrous signs show.  the more wicked: Lame members, lame deeds. For they are signs of vices, seldom signifying any good.  
As the Executioner marks his sons with infamous marks: so the evil Ascendants impress upon their young, supernatural mischievous marks, that they may be the better taken heed of, which show some marks in their forehead, cheeks, ears, fingers, hands, eyes, tongues, etc. being short, or cutted. Every one of these infamous signs denotes a peculiar vice. So a mark burnt upon the face of a Woman, or the cutting off her ears, for the most part signifies theft: the cutting off the fingers, cheating Dicers: the cutting off the hand, breakers of the peace: the cutting off two of the fingers perjured: the pulling out of the eye, cunning, and subtle villains: the cutting out of the tongue, blasphemers, slanderers, etc. So also you may know them that deny the Christian Religion by a cross burnt in the soles of their feet, because viz. they have denied their Redeemer.  
But that passing by these we may proceed to the monstrous signs of Malignants ascending, you must know, that all monstrous signs do not arise from an Ascendent only, but offtentimes also from the stars of men's minds, which continually and every moment ascend, and descend with the fancy, estimation, or imagination, no otherwise then in the superior firmament. Hence either from fear, or terror of breeding. Women, many monsters, or children marked with monstrous signs in the womb, are borne. The primary cause of these is fear, terror, appetite from which is raised the imagination. If a women with child begin to imagine, than her heaven by its motion is carried round, no otherwise then the superior firmament every moment, with Ascendants, or rise, or Setting. For according to the example of the greater firmament, the stars of the Microcosm also are moved by Imagination, until there be an assault, whereby the stars of the Imagination convey an influence, and impression upon the Woman that is breeding, just as if any one should impress a seal, or stamp money. Whence these signs, and genial marks are called Impressions of inferior stars, of which many Philosophers have wrote many things, and men have endeavoured much to give a full, and rational account of, which could never yet be done. Yet they do adhere, and are impressed on the infants, as the stars of the Mother, whether frequent or violent, do rest upon the Infants, or the Mother's longing is not satisfied: For if the Mother long for this, or that meat, and cannot have it, the stars are suffocated as it were in themselves, and die: And that longing doth follow the infant all its life time, that it can never be well satisfied. The like reason is there of other things, of which we shall not hear Discourse any further.   

Of the astral Signs of Physiognomy in Man.  
THe signs of Physiognomy receive their original from the superior stars; 
The Original of Physiognomy.  this art of Physiognomy was greatly esteemed of by our Ancestors, and especially by Heathens, Tartars, and Turks, etc. and other people, amongst whom it was the custom to sell men for slaves, and it is not yet altogether laid aside amongst Christians. Yet together with it many errors crept in, not yet taken notice of by any, whilst every blockish ignorant fellow would take upon him without any manner of judgement to judge of any one. Where it is worthy of admiration that those errors should never be taken notice of from the works, deeds, and abilities of the men.  
Now if any one shall in this place argue against us, saying, that the signs of Physiognomy are from the stars, and that the stars have no power to compel any one or stir him up; he indeed doth not speak amiss: but yet there is some difference in it which must be taken notice of, because the stars compel some, and others they do not compel.  
For here we must know, who can rule or constrain the stars, and who can be governed by them. Therefore for this you must note, that a wise man can rule the stars, and not be subject to them. The stars are subject to a wise man, and are forced to obey him, and not he the stars. But the stars compel an Animal man, that whither they lead him he must follow, just as a thief doth the gallows, and a highway robber the wheel, the fisher the fishes, the fouler the birds, the hunter the wild beasts. And what here is the cause of this, but that such a kind of man doth neither know himself, nor his own strength, never considers, or thinks that he is the lesser world, and that he hath the universal Firmament with the powers thereof hid in him? Wherefore he is called an Animal, an ignorant man, and a slave to any base service, and all earthly matters; yet whereas he received that privilege from God in Paradise, that he should rule, and reign over all other creatures of the Universe, and should not be obedient to them; 
Man is the Lord of all other Creatures,  therefore God created him last of all, all the rest being made before him. This privilege man afterwards lost by his fall: but yet the wisdom of man was not made servile, nor did he let that liberty go out of his hands. Whence it is requisite that the stars should follow him, and obey him, and not he the stars. And although he indeed be the son of Saturn, and Saturn his Ascendent; yet he can remove himself from him, and so overcome him, that he can be the offspring of the Sun; 
How a man may withdraw himself from one star, and bring himself under another.  and bring himself under any other planet, and make himself its Son. And it is the same case here as with a Digger, who for a time hath spent his pains with the Master of the Mines, and with the hazard of his life hath performed his service fathfully, at length reasons, and discourseth with himself thus.  
What will become of thee at last, if thou spendest all thy life under the earth, and by thy continual labours dost also bring thy body, and life into danger? I will get a release from my Master, and I will serve another Master, where my life may be made sweeter, where I may have plenty of meat, and drink, where I may wear better clothes, have little work and much wages, where there shall be no danger of the mountain hanging over me, and ready to fall upon me, etc. After this manner he would be at liberty, when as otherwise he must remain a Mercenary servant, and slave, pining away with much labour, and low feeding, etc.  
Now you see how a wise man commands the stars, and can remove himself from any malignant planet, and bring himself under another better, how he can bring himself out of slavery into liberty, and can free himself out of the prison of an ill planet.  
So also an Animal man, who is the son of the Sun, of jupiter, Venus, and Mercury, may remove himself from a benign planet, and subject himself to Saturn, or Mars: such a man is like to a man, who runs from a religious College, and being impatient of an easy life becomes a Soldier, or else a man of no repute, who afterwards spends all his life in sorrow, and misery.  
Such an one also is a rich man, who being given to levity, spends, and wastes all his goods, in Dicing, Feasting, Whoring, etc. which he gives himself to so long until all be spent, than he comes to want, and being miserably afflicted with infamous want, becomes deservedly a laughter and scorn to all men, yea even to the very boys in the streets, whom you may hear saying: Behold a beggarly man worth nothing, who when he was a Master disdained his Mastership, and had rather be a slave, a beggar, a slave to servants, seeing he can never come to his privilege again.  
And hither doth a Malignant star, or Ascendent drive him. Unless he had been a fool, and dishonest, he had not left so certain a Dominion, which he had over the stars, but had striven against it: And although of himself he knew not how to resist the stars; yet he might have bend his mind to the examples of others; thinking thus with himself: See how rich that man was, but foolishly, and shamefully hath brought himself to poverty. Also he lived gallantly, without much labour, had so much meat, such wages, that he could not live better. Now he lives sparingly, and sordidly, and in stead of Wine he must drink Water, his labours daily increase, his wages decrease.  
Now how often doth such a kind of Man talk after this manner with himself. What have I done? Whither am I running headlong, so basely spending my goods that I got, who will repair my estate? If ever I shall receive what hath been thus spent, I will take a far other course of life, and will by my harms learn to be wise, and will make amends for my evil deeds.  

No man is wise by his own harms, but by another's.  But it is convenient to know, that no man can be wise by his own harm. For it is a foolish, and senseless thing to be wise by ones own harm. Let him that will be wise, be wise by another man's example, not by his own. For he that hath once spent his estate, would spend it again if he should have it, and he that once perisheth, perisheth for ever. He which once hath cast a Dice, casts it again. He which once stole, and escaped the gallows, will endeavour to steal the second time also. For he thinks thus with himself. My erterprises have succeeded once, and again, and why not the third, or fourth time? If God should once restore what I have lost, he would restore it the second, and third time, etc. If he did not forsake me in my first misery, he will not in the second, or third, etc.  
All these doth an Animal man do, the servant, and slave of the stars, who is turned every where, and moved by the stars, as a Reed in water.  
And this is the reason why his life is spent in misery, and he dies in infamy.  
Who therefore will sustain such servitude, and not deliver himself from such a nasty prison? For any one may by his own wisdom, together with the help of his star, deliver, and free himself from thence. Consider the matter thus:  
A Fowler by his prudence, and help of his star, overcoming another star, needs not go after birds, for they will come after him flying to unusual places, contrary to their nature.  
So a Fisherman can by making use of the wisdom which God hath given him make fishes swim to him of their own accord, so that he may take them up with his hands.  
A Hunter improving his wisdom, doth by his star so compel the wild beasts, that he need not follow them, but they will follow him without any impulse of nature. So also of the rest of living creatures.  

Stars are twofold.  Now for the better understanding of these things, you must know, that Stars are twofold, terrestrial, and celestial, these of wisdom, the other of folly.  
And as there are two worlds, the greater, and the lesser, and the greater governs the lesser: so also the stars of the Microcosm do rule, and overcome the celestial.  

The end of the Stars is to serve, not command man.  Neither did God create the planets, and other stars of the heaven, that they should rule over man, but that they, as all other creatures, should obey, and serve him. And although the superior stars do incline men, and sign them as also all other terrestrial bodies, with natural signs, according to the manner of their generation; yet that is no power, or sovereignty, but only a predestinated command, and office, whereby nothing may remain hid, or concealed, but the inward force, and power may be brought forth by exterior signs.  

Signs are twofold.  But to return to our purpose of the physiognomical signs of Men, you must know, that they are twofold, in external shape indeed alike, but in power, and effect unlike.  
Some are from supernatural stars of the heaven, the other, from the inferior stars, viz. of the Microcosm.  
Whatsoever the superior star signs according to generation, even to the middle age, that thing signed is predestinated, not wanting peculiar powers. For it doth testify of the nature, and condition of Man. Whatsoever therefore the inferior star of the Microcosm doth sign in generation, hath its original from the Father, and Mother, viz. as oft as the Mother by her imagination, or appetite, fear, or terror hath by contact affected her infant in her womb with supernatural signs, which are called the Mother's marks, or the Womb marks, of which since we have spoke already, we shall now save the labour of iteration; seeing our purpose is only to treat of physiognomical signs, where we shall speak only of the predestinated signs of the stars, 
What are Physignomicall signs.  under which we understand those signs of Men, which neither their Father, or Mother had any likeness of in their body.  
Of this sort are black, grey, little, or great eyes, long, crooked, sharp, nose, pits in their cheeks, the cheek bone being raised up, a flat, or broad nose, small, or great ears, long neck, long face, wide, or little mouth, thick or small, many or few, black, yellow, and red hairs, etc.  
If one, or more of these signs appear in Man, you must know, that they do not want their signification.  
But it is necessary that you consider them according to the physiognomical art, and that you have certain knowledge of the Art of Signatures, whereby you may know through the external signs the internal man.  

What Black Eyes signify.  But to proceed to the practice of what we intended, and to reckon up some of the signs of Men, and their signification in part.  
You must know, that black eyes besides a healthful constitution, also many times signify a constant mind, not wavering, or fearful, but lusty, hearty, true and loving virtue.  

What Grace.  Grey eyes are a sign of a deceitful, and changeable man.  

Weak Eyes.  Weak eyes signify good judgement, witty, and profound deliberation.  
Purblind eyes, and such as turn upward, 
Purblind.  and downward, and to both sides, signify a false man, and crafty, that cannot easily be deceived, treacherous, hating labour, slothful, getting his living slothfully, by Dice, Usury, Whoring, Robbery, etc.  

Small and deep.  Small and deep eyes do for the most part signify weak, and feeble eyes, and blindness ensuing in old age, as also strong men, warlike, bold, deceitful, nimble, factious, patiently undergoing their condition, yet the end of whose life is for the most part tragical, etc.  
Great eyes, a covetous, ravenous man, 
Great.  especially if they hang out of the head.  

Always Winking.  Eyes that are always winking, declare a weak sight, and a man to be fearful, and solicitous.  
Rolling Eyes show an amorous affection, 
Roling.  and a prudent man, and a man of quick intention.  
Eyes continually dejected show a bashful, modest man, 
Continually dejected.  etc.  
Eyes that are red, signify a bold, and strong man, 
Red.  etc.  
Clear eyes, and not easily movable, show an heroic, 
Clear.  magnanimous, strong, cheerful, and a man formidable to his enemies, etc.  
Great ears show a good hearing, a good memory, 
Ears great.  attention, diligence, a sound brain, and head, etc.  
Low ears are an ill omen. For, for the most part they signify a man to be malicious, fraudulent, unjust, and a bad hearing, a bad memory, a bold man, and easily exposing himself to dangers.  
A long nose, and crooked downwards is a good sign, 
A long Nose.  it signifies a man to be valiant, prudent, close, rigorous, and yet just, etc.  
A flat nose signifies a man to be malicious, lustful, given to lying, 
A flat Nose.  inconstant, etc.  
A sharp nose, a man to be a turncoat, a mocker, 
Sharp.  etc.  
A long nose a man to be slow in all his actions, and to be of a very quick smell. 
Long.   
The checks with pits in them signify a man to be talkative, 
Hollow checks  a Scorner, contentious, etc.  
A long chin, with a long face, signify a man to be given to anger, 
A long Chin.  and slow to labour, etc.  

A divided Chin.  A divided chin signifies a man to be faithful, officious, subtle, and various in his words, speaking one thing, and meaning another, angry, yet sorry for his anger, ingenious, and given to inventions.  

A great Mouth.  A great and large mouth signifies a man to be a great devourer, silly, foolish, imprudent, daring, etc. A little mouth signifies the contrary.  

Lips drawn to  Lips drawn to, where the upper is greater than the lower, signify a man to be angry, warlike, courageous, yet for the most part of rude, and uncivil behaviour, and manners like to a swine.  

Lips great beneath.  Lips great beneath, signify a man to be dull, foolish, and blockish, etc.  

Hair signifies nothing by Art.  Judgement by the hairs either of the head, or beard, is not very certain, because use teacheth that they can be divers ways varied, as to be made black, or yellow, or red, or white, and hoary, or curled, soft, or hard, as any one desires to have them.  
Hence it will come to pass, that many who are otherwise skilful enough in the Art of Physiogmony, would be most shamefully deceived, whilst they should rashly judge by the hairs, imputing that to the stars, which should rather be ascribed to men themselves.  
Yet it cannot be denied, but that hairs firmly fastened on the head, do signify a good health of the head, as also of the whole body.  
And this is the reason, why they that buy Horses pull their tails, that by this means they may judge of their soundness.  
So Hogs are tried by their bristles, Fish by their shells, and scales, a Bird by his feathers, etc.  
The neck, if it be too long, signifies a man to be solicitous, 
Long Necks.  prudent, and attended, etc.  

Broad Shoulders and backs.  Broad shoulders, and bacl, signify a man to be strong, and able for carrying or removing, etc.  

Musculous Arms.  Arms that are musculous, signify a man to be strong and able for any exercise, as beating, pounding, shooting, etc.  
Hands that be hard signify a man to be laborious, 
Hard hands.  and a hireling, etc. Soft hands, the contrary.  

A short Body.  A short body, and long legs signify a man to be a good runner, to be easily satisfied with meat, and drink, and for the most part to be of a short life.  
Great and clear veins under the middle age of man signify a man to be full of blood and juice, but above the middle of his age to be commonly sick, yet long lived.  

Nothing can be judged by by the manners, and behaviour of Men.  As much as concerns the manners, gestures of men, nothing can be so easily known, and judged by them.  
For experience teacheth that these can every moment be changed, as to deceive the Signator, and make him erroneous in his judgement: And because it hath not been observed hitherto so accurately by all Astronomers; It is therefore the Signators part not always to look to the manners and actions of men, but rather to other signs of the body, which are fixed, and can by no Art be counterfeited or changed.  
For if red hairs, moving the forehead, and eyelids, a cheerful, raised, and unmoveahle countenance, a frequent agitation of the mouth, a stout mused walking, and a light mind, should necessarily declare a man to be a gallant soldier and stout, every one could by his industry and art make himself seem to be such an one; that he might by his looks be the better approved of, and obtain greater pay.  
The like also may be judged of other kinds of behaviour, which pretend to wisdom, folly, truth, lying, fortune, victory, etc.   

Of the astral Signs of Chiromancy.  
COncerning the Signs of Chiromancy, we must hold that they do arise from the superior stars of the seven planets; and that we must know and judge of them by the seven planets.  

What Chiromancy is.  Now Chiromancy is an Art, which doth not only look into the hands of men, and make judgement by their lines and wrinkles, but also considers all herbs, woods, hard stones, earth's, and rivers, and whatsoever hath lines, veins, or wrinkles.  
Neither doth this Art want its errors, which those Astronomers were guilty of.  
For they assigned the fingers of both hands to the planets, and chiefest stars, whereas there are but five fingers in one hand, and in both ten, yet the planets are reckoned but seven.  
How then can these things agree amongst themselves?  
Now if there were seven fingers on each hand, it than might be granted, that every finger might be ascribed to several planets.  

Whether the fingers be assigned to the Planets.  But yet it falls out many times, that some men may have but seven fingers on both hands, the rest being casually cut off: but seeing that they were cut off, and just seven were not at their birth, this matter cannot be related hither.  
And if it should be so, that a man should be borne with seven fingers, whether on one hand, or on both: yet that were monstrous, and beside the usual order of Nature, and not subject to the stars. Therefore this also cannot belong to this place.  
But if there must be but five fingers on each hand, and seven planets, and these mutually be compared amongst themselves, it would then be convenient that the lots of the planets should be put into a box, to know which two planets must give place, and be left out.  
Yet because this cannot be, and the planets have neither dice, nor lots in the Firmament; It would be worth wondering at, if any one should usurp this power to himself, as to allot by the name of the planet, and sign, the thumb to Venus, the forefinger to jupiter, the midle-finger to Saturn, the ringfinger to the Sun, and the little-finger to Mercury, in the mean time casting out Mars, and the Moon, as it were out of their tribe and liberty.  
Which things being so; who can wonder that Mars doth stir up his sons with just indignation to kill that caster of lots, or to bear a perpetual hatred against him? Who can wonder why the Moon should enfeeble the brain of that player, or take away his reason?  
And this is their first error, which, as we have said, they have committed in Chiromancy.  
The second error in it is this:  
It oftentimes happens that the original, and natural lines of the hands are changed by hurts, and casualties, or are made greater, or lesser, or do appear in other places.  
For as if there be a highway obstructed by any thing or be stopped up by the fall of a mountain, or be spoiled by the overflowing of waters, men go about in another way near to it: so it happens in the old lines of the hands, that sometimes after the curing of wounds, or ulcers, together with new flesh, also new lines do grow out, and the old are quite abolished.  
In the same manner also by reason of hard labours the lines are defaced, or they which were original grow great; as it is in trees: For if a young tree send forth many branches on all sides, these being cut off, the tree itself becomes bigger.  
But that we may at length proceed to the practice of the Art of Chiromancy, and briefly declare our opinion; I would have you know, that I will indeed change nothing of what concerns the hands, but acquiesce, and be satisfied with the observations, and descriptions of the Ancients. Yet I purpose in this practice of Chiromancy to write of those things, of which the Ancients have made no mention of, as of the Chiromancy of Herbs, Woods, Stones, and the like.  

The Chiromancy of Herbs and Woods.  And it must first be noted, that all Herbs, which are of one kind must be of one, and the same Chiromancy.  
But if their lines be unlike, and appear greater, or lesser in some of them: that is, by reason of their age. We do therefore clearly profess, 
What use is of them.  that the Chiromancy of Herbs, conduceth to nothing else but to know, and understand the age of any Herb, or Root.  
But by way of arguing any may here object, that there is no herb as long as it grows is older than another, four or five months at the most, if the supputation gins from May till Autumn, at which time herbs die, and fall from their root.  

The condition of the spirit of the Herb.  To this I answer, that from God there is but one virtue in a root, which is the first being and spirit of the herb, by reason of which the herb grows, and is supported until the predestinated time, and until it be exalted to the production of seed. And this is a sign, and a mark, that the virtue returns back to the root, and so the herb is dried. As long as that spirit which is the chiefest virtue of the herb remains in the root, the herb every year is renewed: unless it be, that that spirit together with the herb be taken way, and decays. Then the herb is not renewed. For the root is dead, and hath no more life remaining in it.  
But after what manner that spirit together with the herb is taken from the root, or with the root from the earth, that the virtue thereof cannot go bacl into the root, or from the root into the earth, is not to be considered in this place. For that is a sublime mystery of Nature, and not to be openly discovered by reason of ignorant Physicians, who do not only scoff at but contemn such secrets. Therefore what here we have omitted, we shall set down in our Herbal.  
Moreover, by how much the younger herbs are, so much the more do they excel in power and virtue.  
As by age a man is weakened, and fails in strength, so also do herbs.  
But to know what the Chiromancy, and age of herbs, and such like things, is, daily experience is required, seeing the number of their years is not written upon them, but it must be divined, as I have said, by Chiromancy only.  
Now Chiromancy doth not consider numbers, letters, or characters, but lines, veins, and wrinkles only, etc. according to the age of any thing. For by how much the older a thing is, so much the greater, and easier to be seen are the lines, and the virtue, and operation of the thing so much the duller.  
For as a disease of one month or year, is more easily cured then that which is of two, three, four, or five months, 
Young herbs must be applied to old diseases, and so on the contrary.  and years: So an herb doth sooner cure a disease of one month, or year, then that which is of two, three, or four months, or years. And for this cause young herbs must be applied to old griefs; and old herbs or medicines to young or new diseases. For if an old herb should be applied to an old disease, the blind would lead the blind, and both would fall into the ditch.  
This is the reason why many medicines do not work, but are taken into the body, and possess the members, as dirt sticks to the shoes, whence diseases are afterward doubled, etc.  
Now ignorant Physicians never considered this, but by their ignorance have destroyed more than ever they cured.  
In the first place therefore, you that are Physicians must know, that the medicine must be younger than the disease, that it may be stronger to expel it. For if the medicine be more powerful than the disease, the disease will be overcome as fire is quenched with water. But if the disease be stronger than the medicine, it turns the medicine into poison, whence diseases are afterward doubled, and increased.  
So if a disease be like Iron, it must be cured with a Chalybeat medicine. For Steel cannot be overcome by Iron. The more powerful doth always overcome, and the weaker is overcome.  
Although therefore it was not our purpose in the beginning to write in this place of Physic, yet for the sake or true, and genuine Physicians, I could not pass over these things in silence.   

Of Mineral Signs.  

How Minerals differ.  Minerals also, and Metals before they come to the fire have their true signs, and significations, which they have received from the Archeius, and the superior stars, every one of them resembling some kind of them by distinct colours, and differences of the earth. For the Mineral of Gold, is distinct from the Mineral of Silver: so also is the Mineral of Silver from that of Copper: and the Mineral of Copper from that of Iron: so the Mineral of Iron from that of Tin; and Led; and so of the rest.  
No man can deny, but that the Mineral, and all Metallick bodies of Mines, which lie hid in the earth, may be known by art of Chiromancy by their exterior signs. That is, the Chiromancy of Mines, Veins, and Conduits, etc. by which not only those things, which being hid within them, are brought forth, but also a certain depth, and richness of the Mine, and plenty of Metal is manifested. And in this Chiromancy three things are necessary to be known, viz. the age, depth, and breadth of the veins, as hath been said a little before of herbs. For by how much the older the veins are, by so much the richer, and more augmented are the Mines.  
Concerning this we must know thus much, that all Metals, which as yet lie hid in their matrix do constantly grow.  
Whence also it is manifest, that every thing that grows, although it be placed out of its matrix cannot be made less, but forthwith grows, (i. e.) is multiplied, and according to its substance, measure, and weight, grows until the predestinated time. Now this predestinated time is the third part, of the appointed age of all Minerals, 
There are Three chief heads of all things.  Vegetables, and Animals, which are the three chief heads of all earthly things.  
Now whatsoever doth yet remain in its matrix, doth grow so long until the matrix dies. For the matrix hath its appointed time to live, and die, especially if it be subject to external Elements.  

What is the term of Elements.  That which is not subject to them, hath no other time, or term then the Elements themselves have, with which it also shall die and perish in the day of Renovation (which is their term.)  
Hence it follows, that all things which are within the earth, are not subjected to the external Elements, neither are they sensible of cold, or moisture, or dryness, or wind, or air, by which they may be destroyed. Such kind of bodies therefore cannot be putrefied, or contract any filthiness, or stink, or die, as long as they continue within the earth, in their Chaos.  
So much be spoken of Metals, and as of them, so also it may be said of many men, who in the caves of mountains live some hundreds of years, as if they were giants, or pygmies, of which we have wrote a particular book.  
But to descend to the practice of the Chiromancy of Mines, which we shall give you to understand in few words; you must know that the veins by how much the deeper, and broader they are, so much the older. For where the course of the veins is a great way extended, and at length decay, and are not hidden, it is a bad sign. For as the courses of the veins do decay, so also do the Mines themselves decay, which they signify by their depth. Although sometimes there are good Mines found, yet by how much the deeper they go, they do more, and more decay, so that it is not worth while to work in them. But when the veins are enlarged with other additions, or oftentimes cut off, it is a good sign, showing that the Mines are good not only in the top, but that the same also are increased, and multiplied in depth, and length for the most part, the Mines being made more rich, afford pure gold, and so a most large treasure.  
It is without ground, that many Miners commend those veins only which go directly downward, and incline from the East to the West. For the nature of the Mines and experience teacheth, that veins oft entimes which bend from the West to the East, or from the South to the North, and so contrarily from the North to the South, are not less rich than others are. Therefore there is no vein to be esteemed before another. But we think it convenient to discourse of this no longer.  

By what signs Mines are discovered.  Now concerning the other signs of the internal earth, as also the colours of Minerals, we shall briefly discourse of them thus.  
As oft as Miners fall upon a fat earth, which doth signify a vein of a pure, and new metal, that is a very good sign assuring that, that Metal, of which it is a vein, is not far off.  
So also if the earth that is digged have no Metal in it, but be fat, of a white colour, or black, or like clay or green, or blue, etc. then that also is a good sign of some good Metal that is hid under it. Therefore you must continue digging, and not give over.  
Miners in the first place have respect to the excellent, beautiful, and chiefest colours, as are green earth, or Chrysocolla, Verdegrease, Azure, Cinnabar, Sandaracha, Auripigmentum, Litharge of Gold, and Silver, etc. every one of these almost do for the most part signify a peculiar Metal, or Mineral.  
So Verdegrease, Chrysocolla, green earth, for most part signify Copper.  
So Azure, or white Arsenic, or Litharge of Silver signify the Metal of Copper.  
So Cinnabar, and Sandaracha do sometimes signify Gold, sometimes Silver, and sometimes a mixture of both.  
So Anripigmentum, red Sulphur, and Litharge of Gold, for the most part signify Gold.  
So when Chrysocolla is found mixed with the Azure, or the Azure with Chrysocolla, and Anripigment, for the most part they signify an excellent and rich Mineral.  
Where stones, or earth are found of an Iron colour, they do certainly betoken an Iron Mine.  
You must note, that sometimes it comes to pass, that the Archeius of the earth doth by some secret passage cast up some Metal from the more inward part of the earth. And that is a good sign.  
Miners therefore must not be discouraged when they see such certain signs, and hope of some excellent Mine lying under. And if thin leaves of Metals, like Talk, do adhere to rocks, or stones, that is a most sure sign.  

What Coruscations signify in Mines.  Now concerning Coruscations they must be diligently, gently, and studiously observed, for they are most certain signs of Metals lying hid under them, as also of the same extent, and same kind. Where yet we must note, that those Metals are not yet come to perfection, but are as yet in their first being. And whither soever the Coruscation reacheth, so far also reacheth the course of Metals, etc.  

Coruscations are of three colours.  Moreover you must know, that Coruscation is of a threefold colour, as White, Yellow, and Red, whereby all Metals are discovered to us. For a white Coruscation signifies white Metals, as Tin, Led, Silver, etc. a red Coruscation signifies red Metals, as Copper, and Iron, etc. a yellow Coruscation signifies golden Metals.  
Add moreover, that a thin, and subtle Coruscation is the best sign.  
For as you see it is in trees, that by how much the fewer flowers there are, so much the better, greater, and more savoury are the fruit: so also small and subtle Coruscations signify subtle and excellent Metals, as the contrary do the contrary.  
Moreover you must know, that as long as those Coruscations appear, whether they be great, or small, or of this or that colour, the Metals in those Mines have not yet attained to perfection, but are yet in their first being as the sperm of a man in the matrix of a woman.  

What Coruscation is.  But now what Coruscation is, we must consider in this place: and we must know that it appears in the Mines by night like a sparkling fire, no otherwise then gunpowder that is laid in a long train, and being kindled at one end makes a long flashing.  
After the same manner is Coruscation carried along, from the East to the West, or from the West to the East, from the South to the North, or contrarily.  
All these Coruscations, how ever they appear, are a certain sign of Courses of Metals, that by them they may be known, and Metals as certain gifts of God may be brought forth out of the earth. For what God created for man's use, he put that nature into it that it should not be hid: and although it were hid, yet he made peculiar external signs which conduce to the finding of it out, by which the wonderful predestination of it may be known.  
In the same manner if men hid treasures they mark the place with some certain marks, and bury them by some bound, statue, or fountain, or any other thing, that when there is occasion they may find, and dig them up again.  

How Chaldeans and Grecians hid their treasure.  The ancient Chaldeans and Grecians, if in times of war fearing to be driven away, or banished, they would hid their treasure, would mark the place no otherwise, then propose to themselves a certain day, hour, and minute of the year, and did observe in what place the Sun, or Moon should cast their shadow, and there did bury, and hid their treasure.  

What Sciomancy is.  This Art they call Sciomancy, i. e. the Art of Shadowing. By these shadowings many Arts have had their ground, and many hid things have been revealed, and all Spirits, and astral bodies are known.  
These are Cabalistical signs, that cannot deceive, and therefore diligently to be taken notice of.  

Divining Rods uncertain.  You must therefore take heed, that you suffer not yourselves to be seduced by the divinations of uncertain Arts; for they are vain, and fruitless, especially Divining rods, which have deceived many Miners. For if they show a thing truly once, they fail ten times.  
Also we must not trust other fraudulent signs of the devil, which are made, and appear in the night, and at some inconvenient times preternaturally, such as are ghosts, & visions. For I would have you know, that the devil can show, and cause signs, but out of mere fraud, and deceit.  
So there is no Church built, but the devil hath his Chapel there. There is no Chapel built, but he sets up his Altar. There is no good seed, but he sows amongst it his tares. The same is the nature of Visisions, and supernatural Apparitions, in crystals, Berills, Looking-glasses, and Waters; as they are by Ceremonial Negromancers contrary to God's command, and the power of the light of Nature basely abused.  
Visions indeed are not absolutely to be rejected; for they have their place, but then they must be done after another process: For now we are not any longer in the first generation, but the second. Ceremonies therefore, and Conjurations are not any longer to be used by us Christians in the regeneration, as the Ancients in the old Testament; who lived in the first generation used them. For those prefigurations were for us who were to live in the New Testament.  
Whatsoever things therefore the Ancients that were under the Old Testament, and in the first Generation did do by Ceremonies; Conjurations, etc. we Christians of the second Generation, and in the New Testament must do by prayer, knocking, and seeking, and procure by faith.  

In what chief points the foundations of Magic and Cabalie consists.  In these 3 chief points consists all the foundation of the Magical, and Cabalistical Art, by which we may obtain whatsoeve we desire, so that to us Christians nothing is impossible.  
But we shall desist to treat here of more things concerning these and other monuments of Cabalie, spoken of sufficiently in the book of Visions. I refer you thither, that you may see how wonderfully Christ the Son of God works by his Angels in us Christians, and the faithful, and how brotherly he is conversant with us. Whence we are the true Angels, and members of Christ, as he is our head, as he is in us, so we live in him, as is taught in the book of the Lords Supper.  
But to return to our purpose concerning Mineral signs, and especially concerning the. Coruscation of Metalline veins, we must know, that as Metals, which are yet in their first being, send forth their Coruscation, i. e. Signs, so also the Tincture of Philosophers, 
What is the virtue of the Tincture of Philosophers.  which changeth all imperfect Motalls into Silver, and Gold (or White Metals into Silver, and Red into Gold) puts forth its proper signs like unto Coruscation, if it be Astrally perfected, and prepared. For as soon as a small quantity of it is cast upon a fluxil metal, so that they mix together in the fire; there ariseth a natural Coruscation, and brigthnesse, like to that of fine Gold, or Silver in a test, which then is a sign that that Gold, or Silver, is freed and purged without all manner of addition of other Metals.  

How the Tincture of Philosophers is made astral.  But how the Tincture of Philosophers is made astral, you must conceive it after this manner:  
First of all you must know, that every Metal, as long as it lies hid in its first being, hath its certain peculiar stars.  
So Gold hath the stars of the Sun, Silver the stars of the Moon, Copper the stars of Venus, Iron the stars of Mars, Tin the stars of Jupiter, Led the stars of Saturn, Quicksilver the stars of Mercury.  
But as soon as they come to their perfection, and are coagulated into a fixed Metalline body, their stars fall off from them, and leave them, as a dead body.  
Hence it follows, that all such bodies are afterwards dead, and inefficacious, and that the unconquered star of Metals doth overcome them all, and converts them into its nature, and makes them all astral.  

Gold that is made by the Tincture is better than natural.  For which cause also our Gold, and Silver, which is tinged, and prepared with our tincture, is much more excellent, and better for the preparation of Medicinal secrets, then that which is natural, which Nature generates in the Mines, and afterwards is separated from other Metals.  
So also the Mercury of a body, is made Astrally of another body, and is much more noble, and fixed then common Mercury. And so of the other Metals.  
I say therefore, that every Alchemist, which hath that star of Gold, can turn all Red Metals into Gold by tinging of them.  
So by the star of Silver all White Metals are changed into Silver: by the star of Copper into Copper: by the star of Quicksilver into Mercury of the body; and so of the rest.  
But now how all these stars are prepared according to the spagirical Art, it is not our purpose at this time to declare: but the explication of them belongs to our books of the Transmutation of Metals.  

The nature of the red Tincture.  But as for that which concerns their signs, I would have you know, that our Red tincture, which contains the stars of Gold to be of a most fixed substance, of most quick penetration, and of a most intense redness, in powder resembling the colour of Saffron, but in its whole body the colour of a Ruby; I say it is a Tincture as fluxil as Wax, as transparent as Crystal, as brittle as Glass, and for weight most heavy.  

The nature of the white.  The white tincture, which contains the star of the Moon is after the same manner of a fixed substance, of an unchangeable quantity, of wonderful whiteness, as fluid as Resine, as transparent as Crystal, as brittle as Glass, and for weight like to a Diamond.  

The star of Copper.  The star of Copper is of a wonderful citrine colour, like to an Emerald, as fluxill as Resine, much heavier than its Metal.  

The star of white Tin.  The star of white Tin is as fluid as Resine, of a dark colour with some mixture of yellow.  

The star of Iron.  The star Iron is very red, as transparent as a Granate, as fluxil as Resine, as brittle as Glass, of a fixed substance, much heavier than its Metal.  

The star of Lead.  The star of Lead is like Cobaltum, black, yet transparent, as fluxile as Resine, as brittle as Glass, equal to Gold for weight, heavier than other Lead.  

The star of Quicksilver.  The star of Quicksilver is of a wonderful white, sparkling colour, like to snow, in the extremest cold weather, very subtle, of a penetrating, corrosive acrimony, as transparent as Crystal, flowing as easily as Resine, very cold to the taste, but very hot within, as if it were fire, but of a very volatile substance in the fire.  
By this description the stars of the Metals are to be known, and understood.  
Also you must understand, that for the preparation of both tinctures, viz. of the Red and White, you must not in the beginning take of your work the body of Gold, or Silver, but the first being of Gold, and Silver. For it in the beginning there be an error committed all your pains, and labour will be in vain.  
So also you must understand of Metals, that every one of them receives a peculiar sign in the fire, by which it is known.  
Of this kind are sparks, flames, glister, the colour, smell, taste of fire, etc.  
So the true sign of Gold, or Silver in the test is glistering.  
That appearing, it is certain that Led, and other Metals that were mixed are fumed away, and that the Gold, and Silver is fully purged.  
The signs of Iron being red hot in the furnace, are clear transparent sparks flying upward. Those appearing, the Iron unless it be taken from the fire is burnt like straw, etc.  

To know how Metals have more or less of the three principles.  After the same manner any earthly body shows its peculiar, and distinct signs in the fire, whether it have more of Mercury, Sulphur, or Salt, and which of the three principles it hath most of. For if it fume before in flame, it is a sign that it contains more Mercury than Sulphur.  
But if it presenlly burn with a flame, and without any fume, it is a sign that it contains much Sulphur, and little or no Mercury.  
This you see in at substances, as Tallow, Oil, Resine, and the like: but if without any flame it goes all into fume, it is a sign that there is in it much Mercury, and little or no Sulphur.  
This you see happens in herbs, and flowers, etc. and other Vegetable substances, and volatile bodies, as are Minerals, and Metals, remaining yet in their first being, and are not mixed with any sulphureous body, which send forth a fume, and no flame.  
Minerals, and Metals, which send forth neither fume nor flame, do show an equal mixtion of Mercury, and Sulphur, and a perfect fixation.   

Of some peculiar Signs of Natural and Supernatural things.  
WE must yet further speak of some peculiar signs, of which hitherto we have said nothing.  
In which Treatise it will be very necessary for you, that boast yourselves to have skill in the Art of Signatures, and desire to be called Signators, that you rightly understand me. For we shall not in this place write theoretically, but practically, and shall declare our opinion in few words.  

What the art of signing is.  And first know, that the Art of signing doth teach how true, and suitable names are to be put upon all things, all which Adam truly knew. For presently after the Creation he gave to every thing its proper name, as to Animals, so Trees, Herbs, Roots, Stones, Minerals, Metals, Waters, etc. And to all the fruits of the earth, Water, Air, Fire, etc. And what names he put upon them all, were ratified, and approved of by God: For from the true, and intrinsecall foundation he took them all; not from opinion, or from a predestinated science, viz. the Art of Signing.  

Adam the first signator.  Adam therefore was the first Signator. And it cannot be denied, that also from the Hebrew tongue true and proper names do flow, and are put upon every thing according to its nature, and condition.  

The nature of the Hebrew tongue.  For what names are put upon them from the Hebrew tongue, do with the same labour signify their virtue, power, and property.  
So when we say, this is a Hog, a Horse, a Cow, a Bear, a Dog, a Fox, a Sheep.  

The signification of a Hog, Horse, Cow, Bear, Fox, Dog, sheep, in the Hebrew tongue.  The name of a Hog signifies together with it a filthy and unclean Animal: so a Horse signifies a strong and patiented Animal: a Cow, a devouring, and insatiable beast: a Bear, a strong, victorious, and an untamed brute: a Fox, a shifting, and crafty beast: a Dog, an animal false to those of his own kind: a Sheep, a mild and profitable beast, and hurtful to none.  
Hence it is that a man is called a Hog, for his sordid and swinish life.  
And a Horse for his bearing, for which he is eminent.  
And a Cow, because she is unsatiable with meat, and drink, and knows no measure of her belly.  
And a Bear, because he is mishapen, and stronger than other men.  
A Fox, because he is a turncoat, and deceitful, accommodating himself to all, and offending none.  
A Dog, because he is faithful to none, but his own mouth, is false, and inofficious to all.  
And a Sheep, because he hurts no body but himself, and is useful to all, rather than to himself, etc.  

In what herb s there is a signature.  After this manner also many Herbs, and Roots have got their name.  
So Eye-bright is so called, because it cures weak, and sore eyes.  
So the Root Bloudwort is so called, because it stops blood better than any other.  
So the Herb Pile-wort is so called, because it cures the piles better than other herbs.  
The same also may be said of divers other herbs, of which sort I could reckon a great number, all which were so called from their virtue, and faculty, as shall more largely be declared in our Herbal.  
Moreover, there be many Herbs, and Roots, which are denominated not only from their imbred virtue, and faculty, but also from their figure, form, and representation: As, Devills-bit, Five-leaved grass, or Cinquefoil, Hounds-tongue, Adders-tongue, Horse-tail, Liver-wort, Ox-tongue, Lung-wort, the herb Chameleon, St. Johns-wort, or the herb boared through, the herb Dog-stone, Tongue-laurell, Thorow-leafe, Turne-sole, and many others which shall not here, but in the Herbal be severally considered.  

What signature there is in Animals.  The same also holds concerning the signs of Animals; for by the blood, and its circle, and by the urine and its circle and diseases that lie hid in Man may be known.  
By the liver of a slain beast the flesh is known whether it be wholesome to be eaten or no. For unless the liver be clear, and of a red colour, but blue, or yellow, or rough, or full of holes, the beast is diseased, and therefore his flesh unwholesome.  

The Liver the original of Blood.  And it is no wonder that the liver can show that by natural signs. For the original of the blood is in the liver, and hence through the veins it is diffused into the whole body, and is coagulated into flesh.  
Therefore from a diseased, and ill affected liver, no sound or fresh blood can be produced, as of bad blood no wholesome flesh can be coagulated.  
Also without inspection into the liver, flesh and blood may be known. For if both be sound, they have their true, and natural colour, which is red, and clear, mixed with no other strange colour, as yellow, or blue. For those strange colours do signify diseases, and sicknesses.  

What the knots in the Navel of the Infant signify.  Also there are other signs worthy of admiration, viz. when the Archeius is the Signator, and signs the navel in the infant with little knots, by which it may be conjectured, what the Mother of the infant did bring forth or shall bring forth.  

The branches of a Heart's horn signify his age.  The same Signator signs the horns of a Hart with branches as the horn hath, so many years old is the Hart. And seeing he hath every year a new born, the age of the Hart may be known to twenty, or thirty years.  

The circles of the horns of a Cow what.  So the Signator of a Cow marks her bornes with circles, by which it may he known how many Calves she hath brought forth. For every Circle signifies a Calf.  

The teeth of a Horse.  The same Signator puts forth the first teeth of a Horse, that the first seven years his age may be known by his teeth. For at first a Horse is brought froth, with fourteen teeth of which every year her loseth two, and so in the space of seven years he loseth all. So that after seven years his age can hardly be known, unless by one that is very skilful.  

The bills and claws of Birds  The same Signator doth sign the bills and claws of Birds with peculiar signs, that the skilful Fowler may know their age by them.  

The tongues of Hogs.  The same Signator doth mark the tongues of diseased Hogs with little bushes, by which their impurity is known, and as their tongue is impure, so is their whole body.  

Colours of Clouds.  The same Signator doth sign clouds with divers colours, by which the seasons of the heaven may be foreknown.  

Colours of the circle of the Moon.  So also he signs the circle of the moon with distinct colours, of which every one is of peculiar interpretation. So redness signifies that there will be wind greenness, and blackness, rain, these two mixed together wind and rain, the same in the sea is a sign of great storms, and tempests; clearness, and a bright whiteness is a good sign, especially in the ocean. For, for the most part it signifies a quiet, fair season.  
Whatsoever the Moon portends by her signs, shall come to pass the next day.  
And so much for Natural signs. Now for Supernatural signs, they are things of a particular science, as of Magical Astronomy, etc. and the like. It is therefore necessary that you be skilled in them.  

The kinds of Magical Astronomy.  Hence also many other Arts proceed, as Geomancy, Pyromancy, Hydromancy, Chaomancy, and Necromancy, whereof every one hath its peculiar stars, which stars do so sign them after a supernatural manner. And you must know, that the stars of Geomancy impress their signs upon the earthy bodies of the whole Universe, and that divers ways. For they change the earth, and cause earthquakes, and gapings, they produce hills, and valleys, and bring many new Vegetables, they produce also Gamaheaus with naked figures, and images, having wonderful virtues, and powers, which indeed they receive from the seven planets, as the But or mark receives the arrow from the Archer.  
But how those signs, and images of Gamaheaus may be known apart, and what they signify magically; there is required a great experience, and knowledge of the nature of things, which can by no means be here perfectly taught.  
Here you must well note, that the stone, or every Gamaheaus, cannot excel in the prperty, and virtue but of one star, and so be qualified but by one planet.  
And although there be two or more planets in earthly bodies, as they are joined together in the superior firmament: yet one is repressed by the other. For as one house cannot bear two Masters, but the one thrusts out the other: so also it is here; the one rules, the other serves: Or as one that overcomes him that keeps any house, casts him out by force; and and sets himself, as master of the house, disposing of all things according to his pleasure, and making the other his servant.  
So also one star expels another, one planet another, one Ascendant another, one influence another, one impression another, one Element another; For as water quencheth the fire, so one planet destroys the property of another, and brings in its own.  
The same is after the same manner to be understood stood of their signs, which are manifold, and not only characters, as many conceive, but all those, which are sound in the whole map of the planets, i. e. whatsoever are of affinity with, or subject to the planets.  

What things are subject to the Sun.  But that you may the better understand me by adding an example: I would have you know, that unto the planet of the Sun are subjected a crown, a sceptre, a throne, and all kingly power, majesty, and rule, and all riches, treasures, ornaments, and furniture of this world.  

What to the Moon.  Unto the planet of the Moon are subjected all husbandry, navigation, travelling, and travellers, and such things as belong to these.  

What to Mars.  Unto the planet of Mars are subjected all fortifications, armour, coats for defence, Ordnance of War, spears, and all weapons, and whatsoever belongs to war.  

What to Mercury.  Unto the planet of Mercury are subjected all Artists, all Mechanic instruments, and whatsoever is required to Arts.  

What to Impiter.  Unto the planet of Jupiter are subjected all judgements, and rights, the whole levitical order, all Ministers of Churches, ornaments of Temples, all jewels, and such like.  

What to Venus.  Unto the planet of Venus are subjected whatsoever things belong to Music, as Musical instruments, venereal exercises, loves, whorings, etc.  

What to Saturn.  Unto Saturn are subjected whosoever work in and beneath the earth, as Miners, pioneers, Bearers of the dead, Diggers of Wells, as also all instruments serving to either of these, etc.  

What be the signs of Pyromancy.  Pyromancy draws forth its signs by the stars of the fire, in common fire by particular sparks, flames, or noise, etc. in the mines by Coruscations: in the Firmament by stars, comets, flashing, and lightning, and Nostock and the like in Visions by Salamandrine, and fiery spirits.  

What the signs of Hydromancy are.  Hydromancy gives its signs by the stars of the Water, by their overflowings, their scarcity, discolourings, commotions, new streams, the washings away of earthy things: in Magic, and Necromancy by Nymphs, visions and supernatural Monsters in the waters, and sea.  

What are the signs of Chaomancy.  Chaomancy shows its signs by the stars of the Air, and Wind, by the discolouring, destroying of all tender, and subtle things, to which the Wind is an enemy, by bearing off the flowers, leaves, boughs, and branches. If the stars of Chaomancy are moved, spirits fall from the superior Air, and voices, and answers are often heard: Also Trees are pulled up by the roots, and Houses are thrown down. There are seen Hobgoblins, Household Gods, airy spirits, and Woodmen, etc. also a heavenly dew, and manna falls upon Trees, and Herbs.  

The signs of Necromancy.  Necromancy draws forth its signs by the stars of Death, which we call Evestra, which are prophetical spirits, signing the body of the sick, and dying man with red, blue, and purple spots, which are certain signs of death, in the third day of their rising. They sign also the hands, and singers of men with a clay colour, which are certain signs of change, either good or bad. When therefore the stars of Necromancy are moved, than the dead show some wonderful sign, as Bleeding, and voices are heard out of the graves tumults, & tremble arise in the places where bones are laid, and dead men appear in the form, and habit of living men, and are seen in Visions, in Looking-glasses, in Berills, in Stones, and Waters, and divers shapes. Evestra, i.e. spirits give their signs by beating, striking, knocking, falling, casting, etc. where there is a great hurly burly and noise only heard, but nothing seen, all which are certain signs of death, presaging it to him, in whose habit they appear, or to some in what place they are heard.  
Besides, these signatures many more may be reckoned up. But seeing they bring with them, evil, hurtful and dangerous fancies, and imaginations, and superstitions, which may be an occasion not only of some misfortune, but also death; I shall pass them over in silence. They are prohibited from being revealed to us, seeing they belong to the school of secrets, and divine power. Therefore now I shall put an end to this book.   
FINIS.