TRANSCRIBER’S NOTE
Please be aware that in the centuries since this book was written,
medical science has progressed. The medical treatments and medicines
recommended in this book should only be used under guidance of a
trained medical professional. Many of the medicines suggested are now
known to be deleterious to your health or poisonous.
Archaic, obsolete and inconsistent spellings have been included as in
the original book. Obvious typos have been fixed. Details of these
changes are at the end of the book.
A NEW LIGHT
OF
ALCHYMIE:
Taken out of the fountaine of
NATURE, and Manuall
Experience.
To which is added a TREATISE of
SVLPHVR:
Written by _Micheel Sandivogius_:
_i.e._ Anagrammatically,
_DIVI LESCHI GENUS AMO_.
Also Nine Books _Of the Nature of Things_,
Written by _PARACELSUS_, _viz._
{ _Generations_ }{ _Renewing_ }
{ }{ }
{ _Growthes_ }{ _Transmutation_ }
_Of the_ { }{ } _of Naturall things_.
{ _Conservations_ }{ _Separation_ }
{ }{ }
{ _Life : Death_ }{ _Signatures_ }
Also a Chymicall Dictionary explaining hard places
and words met withall in the writings of _Paracelsus_,
and other obscure Authors.
All which are faithfully translated out of the
_Latin_ into the _English_ tongue,
By _J. F._ M.D.
London, Printed by _Richard Cotes_, for _Thomas Williams_, at the
Bible in Little-Britain, 1650.
[Illustration: *decorative divider*]
A TABLE OF THE CONTENTS OF THIS BOOK.
_The Epistle to the Reader._
_The Preface._
_A New Light of Alchymie._ Page 1.
_The First Treatise: Of Nature, what she is, and what her
Searchers ought to be._ 1.
_The Second Treatise: Of the operation of Nature according
to our intention in Sperm._ 5.
_The Third Treatise: Of the true first matter of Metalls._ 9.
_The Fourth Treatise: How Metalls are generated in the
bowells of the Earth._ 11.
_The Fifth Treatise: Of the generation of all kinds of
Stones._ 14.
_The Sixth Treatise: Of the second Matter, and putrefaction
of things._ 17.
_The Seventh Treatise: Of the vertue of the second Matter._ 22.
_The Eighth Treatise: How by Art Nature works in Seed._ 24.
_The Ninth Treatise: Of the commixtion of Metalls, or the
drawing forth their Seed._ 26.
_The Tenth Treatise: Of the supernaturall generation of the
Son of the Sun._ 28.
_The Eleventh Treatise: Of the Praxis, and making of the
Stone, or Tincture by Art._ 30.
_The Twelfth Treatise: Of the Stone, and its vertue._ 36.
_The Epilogue, or Conclusion of these Twelve Treatises._ 39.
_A Preface to the Philosophicall Ænigma, or Ridle._ 47.
_The Parable, or Philosophicall Ridle, added by way of
conclusion, and superaddition._ 51.
_A Dialogue between Mercury, the Alchymist, and Nature._ 59.
_A Treatise of Sulphur._ 75.
_The Preface._ 75.
_Of Sulphur, the Second Principle._ 81.
_Of the Element of Earth._ 83.
_Of the Element of Water._ 85.
_Of the Element of Aire._ 95.
_Of the Element of Fire._ 99.
_Of the three Principles of all things._ 111.
_Of Sulphur._ 126.
_The Conclusion._ 143.
_Of the Nature of Things._ 1.
_The First Book: Of the generations of Naturall things._ 1.
_The Second Book: Of the growth, and increase of Naturall
things._ 14.
_The Third Book: Of the preservations of Naturall things._ 19.
_The Fourth Book: Of the life of Naturall things._ 29.
_The Fifth Book: Of the Death, or ruine of all things._ 35.
_The Sixth Book: Of the Resurrection of Naturall things._ 51.
_The Seventh Book: Of the Transmutation of Naturall things._ 61.
_The Eighth Book: Of the Separation of Naturall things._ 79.
_Of the Separation of Metalls from their Mines._ 85.
_Of the Separation of Mineralls._ 90.
_Of the Separation of Vegetables._ 92.
_Of the Separation of Animalls._ 95.
_The Ninth Book: Of the Signature of Naturall things._ 100.
_Of the Monstrous Signes of Men._ 104.
_Of the Astrall Signes of Physiognomy in Man._ 106.
_Of the Astrall Signes of Chiromancy._ 118.
_Of Minerall Signes._ 123.
_Of some peculiar Signes of Naturall and Supernaturall
things._ 135.
_A Chymicall Dictionary: Explaining Hard Places and Words met withall
in the Writings of Paracelsus, and Other Obscure Authours._
_A._ _B._ _C._ _D._ _E._ _F._ _G._ _H._
_I._ _K._ _L._ _M._ _N._ _O._ _P._ _Q._
_R._ _S._ _T._ _V._ _W._ _X._ _Y._ _Z._
_Transcriber’s Note._
[Illustration: *decorative divider*]
To the Reader.
_Judicious Reader_,
There is abundance of knowledge, yet but little truth known. The
generality of our knowledg is but as Castles in the aire, or
groundlesse fancies. I know but two ways that are ordained for the
getting of wisdome, _viz._ the book of God, and of Nature; and these
also, but as they are read with reason. Many look upon the former
as a thing below them, upon the latter as a ground of Atheisme, and
therefore neglect both. It is my judgement, that as to search the
Scriptures is most necessary, so without reason it is impossible.
Faith without reason is but implicite. If _I_ cannot understand by
reason how every thing is, yet _I_ wil see some reason that a thing
is so, before _I_ beleeve it to be so. I will ground my beleeving of
the Scripture upon reason, I will improve my reason by Philosophy.
How shall we convince gain-sayers of the truth of the Scriptures, but
by principles of Reason? When God made Man after his own image, How
was that? But by making him a rational creature? Men therfore that
lay aside Reason in the reading of sacred mysteries, do but un-man
themselves, and become further involved in a Labyrinth of errors. Hence
it is that their Religion is degenerated into irrationall notions.
Now to say, that pure Philosophy is true Divinity, will haply bee a
paradox, yet if any one should affirm it, he would not be heterodox.
When _Job_ had been a long time justifying himselfe against God, which
I conceive was by reason of his ignorance of God, and himselfe; God
undertakes to convince him of his errour by the principles of Nature,
and to bring him to the knowledge of both: as you may see at large,
_Job_ 38. Can any deny that _Hermes_, _Plato_, _Aristotle_ (though pure
Naturalists) were not most deep Divines? Doe not all grant that the two
first cha. of _Gen._ are true Divinity? I dare also affirm that they
are the most deep and the truest Philosophy. Yea, they are the ground,
and sum of all Divinity, and Philosophy: and if rightly understood,
will teach thee more knowledge of God, and thy selfe, then all the
books in the world besides. Now for the better understanding of them,
make use of most profound _Sandivogius_ the author of the first of the
ensuing Treatises, as the best Expositor of them: in that treatise of
his thou shalt see the mystery of the Deity, & Nature unfolded, even
to admiration: as to see what that light, and fire is which is the
throne of Gods Majesty. How he is in the heaven most gloriously, & in
the creatures providentially. How he is the life of that universall
Spirit which is diffused through the whole world. What that Spirit of
his is that moved upon the Waters. What those Waters are which are
above the Firmament, and which are under the Firmament. What that Sperm
and Seed was which God put into all creatures by which they should be
multiplyed. The true manner of Mans Creation, and his degenerating into
Mortality. The true nature of the Garden of _Eden_, or Paradise. Also
the reason why Gold, which had a Seed put into it, as well as other
creatures, whereby it should be multiplyed, doth not multiply. What the
obstruction is, and how it may bee removed, that so it may be digested
into the highest purity, and become the true Elixir, or Philosophers
stone; the possibility whereof is so plainly illustrated in this book
of _Sandivogius_, that let any judicious man read it over without all
partiality and prejudice, but three or four times, and he shall _nolens
volens_ be convinced of the truth of it, and not only of this, but of
many other mysteries as incredible as this. So that if any one should
ask me, What one book did most conduce to the knowledge of God and the
Creature, and the mysteries thereof; _I_ should speake contrary to my
judgment, if I should not, next to the sacred Writ, say _Sandivogius_.
All this I speak for thy encouragement, that thou shouldst lay aside
other frivolous bookes, and buy this, and read it over, & thou wilt (I
question not) thank mee for my advice.
And as this booke doth in generall, so the second of these Treatises
doth in particular illustrate the possibility of Nature, and the
mysteries thereof, as also the nature and manner of the Generation,
Growth, Conservation, Life, Death, Renewing, Transmutations,
Separations, and Signatures of all naturall things, in the explication
of which many rare experiments and excellent mysteries are discovered
and found out.
To these is added a Chymical Dictionary, explaining hard places, and
words met withall in obscure Authors. But this, and the other I speak
more sparingly in the commendations of, because if read they will speak
more for them selves then I can speak for them: only _I_ was willing
for the _English_ nations sake, whose spirits are much drawn forth
after knowledge, to translate them into the _English_ tongue. _I_ did
not doe it to multiply books, (for there are too many books already;
and the multitude of them is the greatest cause of our ignorance, and
in them is a great vanity) but to let thee see the light of Nature, by
which thou maist judg of truths, and the better conceive of the God of
Nature, of whom all naturall things are full, and whose goings forth in
the way of Nature are most wonderfull, even to the conviction of the
greatest Atheists.
_Courteous Reader_, thou must excuse me for not affecting elegancies in
these Translations, for if I were skilled in them, yet the matter of
the books would not bear them. If I have sometimes used uncouth words,
it was because the sense, to which _I_ kept me close, would not properly
bear any other, or at least better came not at the present into my
mind. If any _Errata’s_ have passed through the slips of my pen, or the
_Printers_ mistake, be thou candid, and mend them. If thou shalt not
approve of what _I_ have done, convince mee of my errour by doing better;
for thereby thou shalt oblige the lovers of truth, and amongst the
rest, thy friend
_J. F._
[Illustration: *decorative divider*]
The Preface.
The Author wisheth all health to, and prays to God for a blessing
upon all the Searchers of _Alchymie_, namely the true Sons of
_Hermes_.
_Courteous Reader_,
When I considered with my self, that many adulterated books, and false
Receipts (as they call them) of _Alchymists_, composed through the
fraud, and covetousnesse of Impostors, in which not so much as one
spark of truth appears, were in request with the Searchers of Naturall,
and mysterious Arts, by which even very many have been, and still are
deceived: I thought I could do no better service, then to communicate
that talent, committed to my trust by the Father of Lights, to the
Sons and Heirs of Wisdome. And to this end, that future ages may take
notice, that this singular Philosophicall blessing of God hath not
been denyed to some men, not only in former ages, but also in this. It
seemed good to me for some Reasons to conceal my name, whilst I doe not
seek praise to my selfe, but endeavour to be assisting to the lovers
of Wisdome. Therefore I leave that vain desire of honour to those
that had rather seem to bee, then to bee indeed. What here I write by
way of testimony to that undoubted Philosophicall truth, comprehended
in few lines, have been taken out of that Manuall experience, which
the most High hath vouchsafed to mee, that they which have laid the
principall, and reall foundations in this commendable Art, may by this
encouragement not forsake the practise of the best things, and so bee
secured from that wicked swarm of smoke-sellers, whose delight is to
cheat. They are not dreams, as the ignorant vulgar call them; neither
are they foolish inventions of idle men, as fools, and men void of
understanding (who deride the Art) conceive them to be. It is the
Philosophicall truth it selfe, which as _I_ am a lover of the truth, I
ought not, nay _I_ could not for supporting and confirming the truth
of _Alchymie_, undeservedly cryed out against, keep close, or bury in
silence. Although it may bee much afraid in these times (when vertue
and vice are esteemed alike) by reason of the unworthinesse of this
age, and ingratitude, and treachery of men (to say nothing of the
curses of Philosophers) to come forth upon the publick stage of the
world. _I_ could produce witnesses of this Chymicall truth, _viz._
sage Authors, according to the unanimous consent of divers honorable
Ancients in so many severall nations: but those things which are
manifest by ocular experiment, need no further proof. Many men both of
high, and low condition in these last years past, have to my knowledge
seen _Diana_ unvailed. And although there may be found some idle, and
ill-employed fellowes, who either out of envy, or malice, or fear of
having their own frauds discovered, cry out that the soule may bee
extracted out of Gold, and with the specious, and deceitfull delusion
of ostentation, say it may be put to another body; not without losse
and detriment of time, pains, and costs: yet let the sonnes of _Hermes_
know for certaine, that such a kind of extraction of souls (as they
call them) whether out of Gold, or out of Silver (by what vulgar way
of _Alchymie_ soever) is but a meer fancy: which thing indeed is not
beleeved by many, but at length by experience, the onely, and true
Mistris of truth is verified, and that with losse. On the contrary, hee
which (in a Philosophicall way) can without any fraud and colourable
deceit make it, that it shall really tinge the basest metall, whether
with gain, or without gain, with the colour of Gold, or Silver (abiding
all requisite tryalls whatsoever) I can justly averre hath the gates
of Nature opened to him, for the enquiring into further, and higher
secrets, and with the blessing of God to obtain them. Moreover, I
present these present Treatises, composed out of mine own experience,
to the Sonnes of Art, that whilst they are busied with all their
thoughts and intentivenesse of mind in searching into the secret
operations of Nature, they may thence know, and cleerly understand the
truth of all things, and Nature it selfe: in which thing alone the
perfection of the whole sacred Philosophicall Art consists, so that
they go on in the common high-way of Nature, which shee prescribes in
all her operations. Therefore _I_ would have the Courteous Reader be
here admonished, that he understand my Writings not so much from the
outside of my words, as from the possibility of Nature; lest afterward
he bewaile his time, pains, and costs, all spent in vain. Let him
consider that this Art is for the wise, not for the ignorant; and that
the sense, or meaning of Philosophers is of another nature then to
bee understood by vapouring _Thrasoes_ or Letter-learned scoffers, or
vicious against their owne consciences, (who whilst they cannot rise by
their vertues, attempt it by their villanies, and malicious detractings
from honest men) or ignorant Mountebanks, who most unworthily defaming
the most commendable Art of _Alchymie_, have with their Whites, and
Reds deceived almost the whole world. For it is the gift of God, and
truly it is not to be attained to, but by the alone favor of God,
enlightning the understanding together w^{th} a patient and devout
humility (or by an ocular demonstration from some experienced Master:)
wherefore God justly thrusts them far from his secrets that are
strangers to him. Finally, My only request to the Sonnes of Art is
this, that they would take in good part my endeavouring to deserve well
of them, and when they shall have made that which is occult manifest,
and through the good pleasure of God in a constant way of diligence
shall arrive to the longed for haven of the Philosophers, that they
would, according to the custome of Philosophers, debarre all unworthy
men from this Art; and not forgetting to love their poor neighbor in
the feare of God (setting aside all vain ostentation) let them sing
everlasting praises of thankfulnesse unto the great and good God, for
so speciall a gift, and use it wel with a silent and religious joy——
Simplicity or plainnesse is the seal of truth.
[Illustration: *decorative divider*]
A
NEW LIGHT
OF
ALCHYMIE.
_THE FIRST TREATISE._
_Of Nature, what she is, and what her searchers ought to be._
Many wise, and very learned men many ages since, yea (Hermes testifying
the same) before the floud wrote many things concerning the making
the Philosophers stone; and have bequeathed so many writings unto us,
that unlesse Nature should daily worke things credible to us, scarce
any one would beleeve it as a truth that there were any nature at all:
because in former ages there were not so many devisers of things,
neither did our Ancestors regard any thing besides nature it selfe,
and the possibility of nature. And although they were contented with
the plaine way alone of nature, yet they found out those things,
which we now imployed about divers things could not with all our wits
conceive. This is because nature, and the generation of things in the
world is esteemed of us meane, and plaine. And therefore we bend our
wits not to things knowne, and familiar, but to such things, which
not at all, or very hardly can be done. Wherefore it happens that we
are more dexterous in devising curious subtilties, and such which the
Philosophers themselves did never thinke of, then to attain to the
true processe of nature, & the right meaning of Philosophers. And such
is the disposition of mens natures, as to neglect those things they
know, and to be alwaies seeking after other things; such also and
much more is that of mens wits, and fancies, to which their nature
is subjected. As for example; You see any Artificer, when he hath
attained to the highest perfection of his Art, either searcheth into
other Arts, or abuseth the same, which he already hath, or else leaves
it off quite. So also is generous nature alwaies active and doing to
its very Iliad (_i_) utmost period, and afterward ceaseth. For there
is given to nature from the beginning a certaine kinde of grant, or
permission still to attaine to things better, and better through her
whole progresse, and to come to her full rest, towards which she tends
with all her might, and rejoyceth in her end, as a Pismire doth in her
old age, at which time nature makes her wings. Even so our wits have
proceeded so farre, especially in the Phylosophicall Art, or praxis
of the stone, that now we are almost come to the Iliad it selfe. For
the Art of Chymistry hath now found out such subtilties, that scarce
greater can be invented, and differ as much from the Art of the
Ancient Philosophers as a Clock-smith doth from a plaine Black-smith:
And although both worke upon Iron, yet neither understands the others
labours, although both are masters of their Art. If Hermes himselfe,
the father of Philosophers, should now be alive, and subtil-witted
_Geber_, together with most profound _Raimundus Lullius_, they would
not be accounted by our Chymists for Philosophers, but rather for
Scholars: They would be ignorant of those so many distillations, so
many circulations, so many calcinations, and so many other innumerable
operations of Artists now adayes used, which men of this age devised,
and found out of their writings. There is one only thing wanting to
us, that is, to know that which they effected, _viz._ the Philosophers
stone, or Physicall Tincture, we, whilest we seeke that, finde out
other things: and unlesse the procreation of man were so usuall as it
is, and nature did in that thing still observe her owne law, and rules,
we should scarce not but erre. But to returne to what I intended; I
promised in this first treatise to explaine Nature, lest every idle
fancy should turne us aside from the true and plaine way. Therefore I
say Nature is but one, true, plaine, perfect, and entire in its owne
being, which God made from the beginning, placing his spirit in it:
but know that the bounds of nature is God himselfe, who also is the
originall of nature. For it is certaine, that every thing that is
begun, ends no where but in that, in which it begins. I say it is that
only alone, by which God workes all things: not that God cannot worke
without it (for truly he himselfe made nature, and is omnipotent) but
so it pleaseth him to doe. All thing proceed from this very nature
alone; neither is there any thing in the world without nature. And
although it happens sometimes that there be abortives; this is not
natures fault, but of the Artist, or place. This nature is divided into
foure places, in which she works all these things, which appeare to us
under shadowes; for truely things may be said rather to be shadowed out
to us, then really to appeare. She is changed in male, and female, and
is likened to Mercury, because she joynes her selfe to various places;
and according to the goodnesse, or the badnesse of the place she
brings forth things; although to us there seeme no bad places at all
in the earth. Now for qualities there be only foure, and these are in
all things, but agree not, for one alwaies exceeds another. Moreover,
nature is not visible, although she acts visibly; for it is a volatile
spirit, which executes its office in bodies, and is placed, and seated
in the will, and minde of God. Nature in this place serves us for no
other purpose, but to understand her places, which are more sutable,
and of nearer affinity to her; that is, to understand how to joyne one
thing to another, according to nature, that we mixe not wood and man
together, or an oxe or any other living creature, and metals together:
but let every thing act upon its owne like: and then for certaine
nature shall performe her office. The place of nature is no other then,
as I said before, what is in the will of God.
The searchers of nature ought to be such as nature her selfe is, true,
plaine, patient, constant, &c. and that which is chiefest of all,
religious, fearing God, not injurious to their neighbour. Then let them
diligently consider, whether their purpose be agreeable to nature;
whether it be possible, let them learne by cleare examples, _viz._ Out
of what things any thing may be made, how, and in what vessell nature
workes. For if thou wilt doe any thing plainly, as nature her selfe
doth doe it, follow nature; but if thou wilt attempt to doe a thing
better then nature hath done it, consider well in what, and by what
it is bettered, and let it alwaies be done in its owne like. As for
example, if thou desirest to exalt a metall in vertue (which is our
intention) further then nature hath done; thou must take a metalline
nature both in male and female, or else thou shalt effect nothing. For
if thou dost purpose to make a metall out of hearbs, thou shalt labour
in paine, as also thou shalt not bring forth wood out of a dog, or any
other beast.
[Illustration: *decorative divider*]
_THE SECOND TREATISE._
_Of the operation of Nature in our intention, and in Sperme._
I said even now that nature was true, but one, every where seene,
constant, and is knowne by the things which are brought forth, as
woods, hearbs, and the like. I said also that the searcher of nature
must be true, simple hearted, patient, constant, giving his minde but
to one thing alone, &c. Now we must begin to treat of the acting of
Nature. As nature is in the will of God, and God created her, or put
her upon every imagination; so nature made her selfe a seed, (_i_)
her will, and pleasure in the Elements. She indeed is but one, and
yet brings forth divers things; but workes nothing without a sperme:
Nature workes whatsoever the sperme pleaseth, for it is as it were
an instrument of some Artificer. The sperme therefore of every thing
is better, and more advantagious to the Artificer, then nature her
selfe. For by nature without seed, you shall doe as much as a Goldsmith
shall without fire, gold, or silver, or a husbandman without corne, or
seed. If thou hast the sperme, nature is presently at hand, whether
it be to bad, or good. She workes in sperme, as God doth in the free
will of man: and that is a great mysterie, because nature obeyes the
sperme, not by compulsion, but voluntarily; even as God suffers all
things, which man wills, not by constraint, but out of his owne free
pleasure: Therefore he gave man free will whether to bad, or to good.
The sperme therefore is the Elixir of every thing, or Quintessence, or
the most perfect decoction, or digestion of a thing, or the Balsome of
Sulphur, which is the same as the Radicall moisture in metalls. There
might truely be made a large discourse of this sperme; but we shall
onely keep to that which makes for our purpose in the Chymicall Art.
Foure Elements beget a sperme through the will, and pleasure of God,
and imagination of nature: for as the sperme of man hath its center,
or vessell of its seede in the kidnies; so the foure Elements by their
never ceasing motion (every one according to its quality) cast forth
a sperme into the Center of the earth, where it is digested, and by
motion sent abroad. Now the Center of the earth is a certaine empty
place, where nothing can rest. The foure Elements send forth their
qualities into excentrall parts of the earth, or into the circumference
of the Center. As a man sends forth his seed into the entrance of the
wombe of the woman; in which place nothing of the seed remaines, but
after the wombe hath received a due proportion, casts out the rest: so
also it comes to passe in the Center of the earth, that the magnetick
vertue of the part of any place drawes to it selfe any thing that is
convenient for its selfe, for the bringing forth of any thing; the
residue is cast forth into stones, and other excrements. For all things
have their originall from this fountaine, neither hath any thing in the
world any beginning but by this fountaine. As for example; let there
be set a vessell of water upon a smooth even table, and be placed in
the middle thereof, and round about let there be laid divers things,
and divers colours, also salt, and every one apart: then let the water
be powred forth into the middle; and you shall see that water to runne
abroad here and there, and when one streame is come to the red colour,
it is made red by it, if to the salt, it takes from it the taste of
the salt, and so of the rest. For the water doth not change the place,
but the diversity of the place changeth the water. In like manner the
seed, or sperme being by the foure Elements cast forth from the center
into the circumference, passeth through divers places; and according to
the nature of the place, it makes things: If it comes to a pure place
of earth, and water, a pure thing is made. The seed, and sperme of all
things is but one, and yet it produceth divers things, as is evident
by the following example. The seed of a man is a noble seed, and was
created, and ordained for the generation of man onely; yet nevertheless
if a man doe abuse it, as is in his free will to doe, there is borne an
abortive. For if a man contrary to Gods most expresse command should
couple with a cow, or any other beast, the beast would presently
conceive the seed of the man, because nature is but one; and then there
would not be borne a man, but a beast, and an Abortive; because the
seed did not find a place sutable to it self. By such an inhumane, &
detestable copulation of men with beasts there would be brought forth
divers beasts, like unto men. For so it is, if the sperme goes into
the center, there is made that which should be made there; but when
it is come into any other place, and hath conceived, it changeth its
forme no more. Now whilest the sperme is yet in the center, there may
as easily be brought forth a tree, as a metall from the sperme, and
as soone an hearbe, as a stone, and one more pretious then another,
according to the purity of the place: But how the Elements beget a
sperme is in the next place to be treated of, and it is done thus: The
Elements are foure: two are heavy and two are light, two dry, and two
moist, but one which is most dry, and another which is most moist, are
males, and females &c. Every one of these of it selfe is most apt to
produce things like unto it selfe in its owne sphere, and so it pleased
God it should be: These foure never are at rest, but are alwaies
acting one upon another; and every one by it selfe sendeth forth his
owns thinness, and subtlety, and they all meet in the center: now in
the center is the Archeus, the servant of nature, which mixeth those
spermes, and sends them forth. And how that is done is to be seene more
fully in the Epilogue of the 12 treatises.
[Illustration: *decorative divider*]
_THE THIRD TREATISE._
_Of the true first matter of Metalls._
The first matter of Metalls is twofold, but the one cannot make a
metall without the other. The first and principall is the humidity
of the aire mixed with heat; and this the Philosophers called
Mercury, which is governed by the beams of the Sunne, and Moon in the
Philosophicall sea: the second is the dry heat of the earth, which they
called Sulphur. But because all true Philosophers chiefly concealed
this, wee will a little more cleerly explain it; especially the weight
or poise, which being unknown, all things are spoiled. Thence it is,
that many bring forth an abortive out of that which is good; for there
bee some that take the whole body for the matter, or seed, or sperme;
and some that take a piece, and all these go beside the right way. As
for example, if any one should take the foot of a man, and the hand of
a woman, and would by mixing these two together make a man, it were not
possible to be done. For there is in every body a Center, and a place
or the point of the seed or sperme, and is alwaies the 8200^{th.} part,
yea even in every wheat corne; and this cannot bee otherwise. For not
the whole corne, or body is turned into seed, but only a spark, or
some certain small necessary part in the body, which is preserved by
its body from all excessive heat and cold. If thou hast eares, or any
sense, mark well what is here said, and thou shalt be safe, and out
of the number not only of those who are ignorant of the place of the
sperm, and endeavour to convert the whole corn into seed; but also of
them all, who are employed in the fruitlesse dissolution of metalls,
and are desirous to dissolve the whole of metalls, that afterwards by
their mutuall commixtion they may make a new metall. But these men,
if they considered the processe of Nature, should see that the case
is far otherwise; for there is no metall so pure, which hath not its
impurities, yet one more, or fewer then another. But thou, friendly
Reader, shalt observe the first point of nature, as is abovesaid, and
thou hast enough: but take this caution along with thee; that thou
dost not seek for this point in the metalls of the vulgar, in which
it is not. For these metalls, especially the gold of the vulgar, are
dead, but ours are living, full of spirit, and these wholly must be
taken: for know, that the life of metalls is fire whilst they are yet
in their mines; and their death is the fire, _viz._ of melting. Now the
first matter of metals is a certaine humidity mixed with warm aire,
and it resembles fat water, sticking to every thing pure, or impure,
but in one place more abundantly then in another, by reason the earth
is more open, and porous in one place then in another, having also an
attractive power. It comes forth into the light somtimes by it self,
with some kind of covering, especially in such places where there was
nothing that it could well stick to; it is known thus, because every
thing is compounded of 3 principles: but in reference to the matter of
metalls is but one, without any conjunction to any thing, excepting to
its covering or shadow, _viz._ sulphur, &c.
[Illustration: *decorative divider*]
_THE FOURTH TREATISE._
_How Metals are generated in the bowells of the earth._
Metalls are brought forth in this manner. After the foure Elements have
sent forth their vertues into the center of the earth, the Archeus by
way of distillation sends them up unto the superficies of the earth, by
vertue of the heat of its perpetuall motion: for the earth is porous,
and this wind by distilling through the pores of the earth, is resolved
into water, out of which all things are made. Therefore let the sons of
wisdome know, that the sperm of metalls doth not differ from the sperm
of all things, _viz._ the moist vapour: therefore in vain do Artists
look after the reducing of metalls into their first matter, which is
only a vapour. The Philosophers meant not such a first matter, but
only the second matter, as _Bernardus Trevisanus_ learnedly discusseth
it, though not so cleerly, because hee speaks of the foure Elements,
but yet hee did say as much, but he spake only to the sons of Art. But
_I_, that I might the more cleerly open the Theorie, would have all be
admonished here to take heed how they give way to so many solutions,
so many circulations, so many calcinations, and reiterations of the
same; for in vain is that sought for in a hard thing, when as the thing
is soft of it self, and every where to be had. Let not the first, but
the second matter only be sought after, _viz._ that, which as soon as
it is conceived, cannot be changed into another form. But if thou
inquirest how a metall may bee reduced into such a matter, in that I
keep close to the intention of the Philosophers: This thing only above
all the rest I desire, that the sons of Art would understand the sense,
and not the letter of writings, and where nature doth end, _viz._ in
metallick bodies, which in our eyes seem to be perfect, there must Art
begin. But to return to my purpose, (for my intention is not here to
speak of the stone only) let us now treate of the matter of metalls. A
little before I said, that all things were made of the liquid aire, or
the vapour, which the Elements by a perpetuall motion distill into the
bowells of the earth; and then the Archeus of Nature takes and sublimes
it through the pores, and according to its discretion distributes it to
every place (as we have declared in the foregoing treatises) so from
the variety of places proceeds the variety of things. There be some
that suppose Saturne to have one kind of seed, and Gold another, and so
all the rest of the metalls. But these are foolish fancies; there is
but one only seed, the same is found in Saturne which is in Gold, the
same in Silver which is in Iron; but the place of the earth is divers,
if thou understandest me aright, although in Silver nature sooner
hath done its work, then in Gold, and so of the rest. For when that
vapour is sublimed from the center of the earth, it passeth through
places either cold, or hot: If therefore it passeth through places
that are hot, and pure, where the fatnesse of Sulphur sticks to the
walls; I say that vapour which the Philosophers have called the Mercury
of Philosophers applyes it self to, and is joined to that fatnesse,
which then it sublimes with it self; and then becomes an unctuosity,
and leaving the name of a Vapour, is called by the name of Fatnesse;
which afterward coming by sublimation unto other places, which the
foregoing vapour hath cleansed, where the earth is subtill, pure, and
moist, fills the pores thereof, and is joined to it, and so it is made
Gold; but if that fatnesse come to impure, and cold places, it is made
Lead; but if the earth bee cold and pure, and mixed with sulphur, it
is made Copper, &c. For by how much more a place is depurated, or
clensed, by so much the more excellent it makes the metalls: for wee
must know, that that vapour goes out continually from the center to
the superficies, and cleanseth those places through which it passeth.
Thence it comes to passe, that now there may bee found Mines in those
places where a thousand yeers agoe were none; for in its passage it
alwaies subtilizeth that which is crude and impure, carrying it by
degrees with it: And this is the reiteration, and circution of nature;
it is so long sublimed in producing new things, untill the place be
very well purified; and by how much the more it is purified, by so
much the nobler things it brings forth. Now in the winter when the air
is cold, binding fast the earth, that unctuous vapour is congealed,
which afterward when the spring returns, is mixed together with earth,
and water, and so becomes a Magnesia, drawing to it self the Mercury
of air, like unto it selfe, and gives life to all things through the
concurrence of the beams of the Sun, Moon and Stars, and so it brings
forth grass, flowers, and such like things. For Nature is not one
moment of time idle. Now Metalls are thus made, the earth by long
distillation is purified, then they are generated by the accesse, or
coming thither of the fatnesse: they are brought forth no other way,
as is the foolish opinion of some that mis-interpret the writings of
Philosophers.
[Illustration: *decorative divider*]
_THE FIFTH TREATISE._
_Of the generation of all kinds of Stones._
The matter of Stones is the same as of other things; and according
to the purity of places they are made in this manner. When the four
Elements distill their vapour into the center of the earth; and the
Archeus of nature sends forth the same, and sublimes it; this whilst it
passeth through places, and the pores of the earth, takes along with
it self all the impurity of the earth unto the very superficies, which
afterward the air congeals (for what the pure air makes, the crude
aire congeals, because aire hath ingresse into aire, and they join
themselves together, for nature is delighted in nature:) and so are
made rocks, and stony mountains, according to great and little pores.
And by how much the greater are the pores of the earth, by so much
the better is the place purified. Since therefore by such a breathing
place or vent, a greater heat, and a greater quantity of water passeth,
therefore the sooner is the earth depurated: and so afterward in
those places metalls are more easily brought forth. Even so very
experience testifies, that gold cannot be got, or found any where but
in mountains, and seldome or never in plain, and levell ground: for
most commonly such places are moist, not with the vapour, but with
Elementary water, which drawes to it self that vapour, and so they
embrace one another, as that they can hardly be separated; afterwards
the sun of the heavens digesting them, makes that fat clay which the
Potters use. But in places where there is grosse sand, and whither the
vapour doth not bring with it that fatnesse, or sulphur, it brings
forth herbs and grasse in Meadows. There be other kind of stones, which
are called precious stones, as the Diamond, Rubies, Emerald, and such
like gems as these, all which are generated after this manner. When the
vapour of Nature is sublimed by it selfe, without being joined to the
fatnesse of sulphur, and comes to a place of pure salt water, there are
made Diamonds; and this is in cold places, whither that fatnesse cannot
come, because that fatness would hinder the making of these stones.
For wee must know, that the spirit of water is sublimed easily, and
that with a small heat; but oil, and fatnesse cannot be carryed up but
with a great heat, and that also into hot places; for when it is come
from the center, if it meet with any little cold, it is congealed, and
is at a stand, but the vapour ascends to its due places, and in pure
water is congealed into stones by grains. But how colours are made in
gems; wee must know that they are made by reason of the sulphur in
this manner: if the fatnesse of the sulphur be congealed, then by that
perpetuall motion, the spirit of the water passing through, it digests
and purifies it by virtue of the salt, untill it bee coloured with a
digested heate, red or white, which colour tending toward a further
perfection, is carryed up by that spirit, because it is subtilized and
made thin by so many reiterated distillations; the spirit afterward
hath a power to enter into imperfect things, and so brings in a colour
to them, which afterward is joined to that water, being then in part
congealed, and so fills up the pores thereof, and is fixed with it,
with an inseparable fixation. For all water is congealed with heat, if
it be without spirit, & congeled with cold, if it hath a spirit; but
he that knows how to congeal water with heat, & to join a spirit with
it, shall certainly find out a thing more pretious then gold, and every
thing else. Let him therefore cause that the spirit be separated from
the water, that it may putrifie, and bee like a graine. Afterwards the
feces being cast away, let him reduce and bring back the spirit again
from the deep into water, and make them be joined together again: for
that conjunction will generate a branch of an unlike shape to its
parents.
[Illustration: *decorative divider*]
_THE SIXTH TREATISE._
_Of the second matter, and putrefaction of things._
Wee have spoken of the first matter of things, and how things are
produced by Nature without seed, that is, how Nature receives matter
from the Elements, out of which she makes seed: But now we intend
to treat of the seed it selfe, and things generated of seed. For
every thing that hath seed is multiplyed in it, but without the help
of Nature it is not done: for the seed is nothing else but the air
congealed in some body: or it is a moist vapour; and unlesse this
be resolved by a warm vapour, it is of no use. Let therefore the
searchers of the Art understand what Seed is, lest they seek after a
thing that is not: and let them know that that is threefold, which is
brought forth by the foure Elements. The first is Minerall, and is that
which we now speak of; the second is Vegetable; the third Animall.
The Minerall seed is known by Philosophers alone: the Vegetable is
common, and vulgar, as we may see in fruits: the Animall is known by
imagination. The Vegetable doth shew to us, how Nature made it of
the four Elements. For wee must know that the winter is the cause of
putrefaction, seeing it congeals the Vitall spirits in trees; and when
those by the heat of the Sun (in which there is a magnetick vertue,
attractive of al manner of moisture) are resolved; then the heat of
nature, stirred up by motion drives, or forceth the subtill Vapour of
the water to the circumference, and this vapour openeth the pores of
the tree, and makes drops distill, alwaies separating the pure from
the impure. Yet the pure sometimes goeth before the impure; the pure
stayes, and is congealed into flowers, the impure goes into leaves, the
grosse, and thick into the bark: the bark of the tree remains fast,
and firm, the leaves fall with cold, or heat, when the pores thereof
are stopt: the flowers in congealing receive their colour according
to the heat whereby the colour is made, and bring with them fruit,
and seed (as an Apple, in which there is sperm out of which a tree
is not brought forth; but in the inside of that sperme is a seed or
kernell, out of which even without the sperm is brought forth a tree,
for multiplication is not in the sperm, but in the seed.) So wee see
with our eyes, that Nature creates a seed out of the four Elements,
lest wee should labour in vain about it; for what is created already
need not a Creator. Let this by way of example bee sufficient for the
advertisement of the Reader; but now I return to my purpose concerning
the Mineralls. Nature creates the Mineral seed, or the seed of Metalls
in the bowels of the earth: wherefore it is not beleeved that there
is any such seed _in rerum naturâ_, because it is invisible. But it
is no wonder if ignorant men doubt of it, seeing they cannot perceive
that which is before their eys, much less that which is hid from their
eyes: but it is most true that that which is superiour, is but as that
which is inferior, and so on the contrary. Also that which is brought
forth above is brought forth of the same fountaine, as that beneath in
the bowells of the earth. And what prerogative should Vegetables have
before Metalls, that God should put a seed into them, and without cause
withhold it from these? Are not Metalls of as much esteem with God as
Trees? Let this be granted for a truth, that nothing grows without
seed: for where there is no seed, the thing is dead. It is necessary
therefore that four Elements should make the seed of Metalls, or bring
them forth without a seed: if they are produced without seed, then they
cannot be perfect; seeing every thing without seed is imperfect, by
the rule of composition: hee which gives no credit to this undoubted
truth, is not worthy to search into the secrets of nature; for there
is nothing made in the world, that is destitute of seed. The seed of
Metalls is truely, and really put into them: and the generation of it
is thus. The foure Elements in the first operation of Nature doe by the
help of the Archeus of Nature distill into the center of the earth a
ponderous, or heavy Vapour of water, which is the seed of Metalls, and
is called Mercury by reason of its fluxibility, and its conjunction
with every thing, not for its essence; and for its internall heat it is
likened to Sulphur, and after congealation becomes to be the radicall
moisture. And although the body of Metalls be procreated of Mercury
(which is to bee understood of the Mercury of Philosophers) yet they
are not bee hearkned to, that think the vulgar Mercury is the seed of
Metalls, and so take the body in stead of the seed, not considering
that the vulgar Mercury spoken of hath its own seed in it self. The
errors, and mistakes of all these men will be made apparent by the
following example. It is manifest that men have seed, in which they
are multiplyed: the body of man is Mercury; but the seed is hid in
the body, and in comparison to the body is but little, and light: he
therefore that will beget a man, let him not take Mercury, which is
the body, but the seed, which is the congealed Vapour of water. So in
the regeneration of Metalls, the vulgar Chymists goe preposterously to
work: They dissolve Metallick bodies, whether it be Mercury, or Gold,
or Lead, or Silver, and corrode them with sharp waters, and other
Heterogeneous things not requisite to the true Art, and afterward joine
them together again, not knowing that a man is not generated of a mans
body cut to pieces, because by this means the body is marred, and the
seed before-hand is destroyed. Every thing is multiplyed in Male and
Female, as I have already mentioned in the Treatise of the twofold
Matter: The division of the sexes causeth, or produceth nothing, but
a due joining of them together, brings forth a new forme: the seeds
therefore, or spermes, not bodies are to bee taken. Take therefore a
living Male, and a living Female; joine these together, that betwixt
them there may be conceived a sperm for the bringing forth of fruit
after its kind: There is no man living can beleeve that he can make
the first matter: The first matter of Man is earth, and no man can of
that make a man; only God knows how to doe this; but of the second
matter, which is already made, if it be put into its due place, may
easily by the operation of Nature be generated a thing of that species,
or kind, which the seed was of. The Artist here need doe nothing,
onely to separate the thin from the thick, and to put it into its
due vessell. For this is to be considered, that as a thing is begun,
so it ends: Of one are made two, of two one, and then you have done.
There is one God; of this one God the Son is begotten: One produceth
two, two have produced one holy Spirit proceeding from both: so the
world is made, and so shall be the end thereof. Consider the four
former points most exactly: thou hast in them the Father, the Father
and the Son, and lastly the holy Spirit: thou hast the four Elements:
thou hast four great Lights, two Celestiall, and two Centrall: This
is all that is, hath been, or shall be, that is made plain by this
forenamed similitude. If I might lay down all the mysteries that might
be raised from hence, they would amount to a great volume. I return
to my purpose, and I tell thee true, my son! one is not made of one
naturally, for thus to doe is proper to God alone: let it suffice thee
that thou art able out of two to make one, which wil be profitable to
thee. Know therefore that the sperm doth multiply the second matter,
and not the first: for the first matter of all things is not seen, but
is hid either in nature, or in the Elements; but the second matter
sometimes appeares to the sons of wisdome.
[Illustration: *decorative divider*]
_THE SEVENTH TREATISE._