But that thou maist the more easily conceive what this second matter
is, I will describe the vertues of it, by which thou maist know it. And
first of all know, that Nature is divided into three Kingdoms; two of
them are such that either of them can subsist of it self, if the other
two were not; there is the Minerall, Vegetable, and Animall Kingdom.
The Minerall can subsist of it self, although there were no man in
the world, nor tree, or herb. The Vegetable likewise, although there
were no Metall, nor Animall, can stand by it self: these two are of
one made by one: But the third hath life from the other two which wee
have mentioned, without which it could not subsist, and is more noble
and excellent then those two, as also it is the last of the three, and
rules over the other: because alwaies vertue, or excellency ends in
a third thing, and is multiplyed in the second. Dost thou see in the
Vegetable Kingdom? The first matter is an herb, or a tree, which thou
knowest not how to make, Nature alone makes it: In this Kingdom the
second matter is Seed, which thou seest, in this the hearb, or the tree
is multiplyed. In the Animall Kingdome the first matter is a beast, or
a man, which thou knowest not how to make; but the second matter or the
sperm, in which they are multiplyed, thou knowest. In the Minerall
thou knowest not how to make a Metall, and if thou braggest that thou
canst, thou art a foole, and a lyar, Nature makes that, and although
thou shouldst have the first matter, according to the Philosophers,
yet it would bee impossible for thee to multiply that Centrall salt
without Gold: Now the seed of Metalls is known only to the sons of Art.
In Vegetables the seed appears outwardly; the reins of its digestion
is warm aire. In Animalls the seed appears inwardly, and outwardly;
the reins of its digestion are the reins of a Male. Water in Mineralls
is the seed in the Center of their heart, and is their life: the reins
of its digestion is fire. The receptacle of the Vegetable seed is the
earth: the receptacle of the seed Animal is the womb of the female: the
receptacle of water, which is the Minerall seed, is aire. And those
are the receptacles of seeds, which are the congealations of their
bodies: that is their digestion, which is their solution: that is their
putrefaction which is their destruction. The vertue of every seed is to
join it self to every thing in its own Kingdome, because it is subtill,
and is nothing else but aire, which by fatnesse is congealed in water:
It is known thus, because it doth not mixe it self naturally to any
thing out of its own Kingdome: it is not dissolved, but congealed,
because it doth not need dissolution, but congealation. It is necessary
therefore that the pores of the body be opened, that the sperme may be
sent forth, in whose Center the seed lyes, which is aire: that when it
comes into its due matrix, is congealed, and congeals what it finds
pure, or impure mixed with what is pure. As long as the seed is in the
body, the body lives, when it is all consumed the body dies; also all
bodies after the emission of seed are weakned: experience likewise
testifies that men which give themselves over too much to venery become
feeble, as trees, that bear too much fruit, become afterwards barren.
The seed therefore, as oftentimes hath been repeated, is a thing
invisible; but the sperme is visible, and is almost a living soule;
it is not found in things that are dead: It is drawn forth two wayes,
pleasantly, and by force: But because wee are in this place to treat
of the vertue of it onely, I say that nothing is made without seed:
all things are made by vertue of seed: and let the sons of Art know,
that seed is in vain sought for in trees that are cut off, or cut down,
because it is found in them only that are green.
[Illustration: *decorative divider*]
_THE EIGHTH TREATISE._
_How by Art Nature works in Seed._
All seed is nothing worth of it self, if it be not either by Art, or
Nature put into its proper matrix. And although seed be of it self more
noble then every creature, yet the matrix is the life of it, & makes
the sperm, or corn to putrefie, and causeth a congealation of the pure
point, and also by the heat of its body nourisheth it, and makes it
grow: and this is done in all the foresaid Kingdomes of Nature; and is
done naturally by months, years, and ages. But that is a witty Art,
that can shorten any thing in the Minerall, and Vegetable Kingdome, but
not in the Animall: in the Minerall Kingdome it perfects that, which
Nature could not, by reason of the crude air, which with its vehemency
filled the pores of every body; not onely in the bowells, but also in
the superficies of the earth. As I have already said in the foregoing
Chapters. But that this may bee the more easily understood, I will adde
hereunto, that the Elements striving amongst themselves send forth
their seed into the Center of the earth, as into their reins; but the
Center by help of motion sends it into its Matrix. Now the Matrixes are
innumerable, as many Matrixes, as places, one purer then other, and so
almost _in infinitum_. Know therefore, that a pure Matrix will afford a
pure conception in its own likenesse: As for example, in Animalls there
are Matrixes of Women, Cowes, Mares, Bitches, and the like. So in the
Minerall, and Vegetable Kingdomes, there are Metalls, Stones, Salts;
for the Salts in these two Kingdomes are to bee considered of, as also
their places, according to more or lesse.
[Illustration: *decorative divider*]
_THE NINTH TREATISE._
_Of the Commixtion of Metalls, or the drawing forth their seed._
We have spoken of Nature, of Art, of the Body, of Sperm, and of Seed,
now let us descend to Praxis, _viz._ how Metalls ought to be mixed
together, and what their correspondency, or agreement is one with
another. Know therefore that a Woman doth not vary from a Man; both are
bred of the same Seed, and in one Matrix, there was nothing besides
digestion, and that the Matrix had in it purer bloud, and salt: so
Silver is made of the same Seed as Gold is, and in the same Matrix;
but the Matrix had more water in it then digested blood, according to
the season of the Moon in the heavens. But that thou maist the more
easily imagine with thy self how Metalls couple together, that their
Seed may be sent forth, and received; behold and see the heavens, and
the spheres of the Planets: thou seest that _Saturne_ is placed the
uppermost, or highest, next to that _Iupiter_, then _Mars_, then _Sol_,
or the Sun, then _Venus_, then _Mercury_, and last of all _Luna_, or
the Moon. Consider also that the vertues of the Planets doe not ascend,
but descend: Experience teacheth as much, _viz._ that of _Venus_, or
Copper is not made _Mars_, or Iron, but of _Mars_ is made _Venus_, as
being an inferiour sphere: So also _Iupiter_, or Tin is easily changed
into _Mercury_ or Quicksilver, because _Iupiter_ is the second from
the firmament, and _Mercury_ the second from the earth: _Saturne_ is
the first from the heavens, and _Luna_ the first from the earth: _Sol_
mixeth it self with all, but is never bettered by its inferiors. Now
know that there is a great agreement betwixt _Saturne_, or Lead, and
_Luna_, or Silver, in midst of which the Sun is placed: as also betwixt
_Iupiter_ and _Mercury_, in midst of which _Sol_ is also placed: and
in the same manner betwixt _Mars_ and _Venus_, which also have _Sol_
placed in the midst of them. Chymists know how to change Iron into
Copper without Gold: they know also to make Quicksilver out of Tin: and
there are some that make Silver out of Lead: But if they knew by these
mutations to give or minister to them the nature of Gold, they would
certainly find out a thing more pretious then any treasure. Wherefore
I say we must not bee ignorant what Metalls are to be joined to each
other, whose nature is agreable one to the others. Moreover there is
granted to us one Metall, which hath a power to consume the rest, for
it is almost as their water, & mother: yet there is one thing, and
that alone, the radicall moisture, _viz._ of the Sunne, and Moon that
withstands it, and is bettered by it; but that I may disclose it to
you, it is called Chalybs, or Steel. If Gold couples eleven times with
it, it sends forth its seed, and is debilitated almost unto death; the
Chalybs conceives, and bears a son, more excellent then his father:
then when the Seed of that which is now brought forth is put into its
own Matrix, it purifies it, and makes it a thousand times more fit,
and apt to bring forth the best, and most excellent fruits. There is
another Chalybs, which is like to this, created by it selfe of Nature,
which knows how to draw forth by vertue of the sun beams (through a
wonderfull power, and vertue) that which so many men have sought after,
and is the beginning of our work.
[Illustration: *decorative divider*]
_THE TENTH TREATISE._
_Of the Supernaturall Generation of the Son of the Sun._
Wee have treated of things, which Nature makes, and which God hath
made; that the Searchers of Art might the more easily understand
the possibility of Nature. But to delay no longer, I will now enter
upon the Manner, and Art how to make the Philosophers stone. The
Philosophers stone, or tincture is nothing else, but Gold digested to
the highest degree: For vulgar Gold is like an herb without seed, when
it is ripe it brings forth seed; so Gold when it is ripe yeelds seed,
or tincture. But, will some ask, Why doth not Gold, or any other Metall
bring forth seed? the reason given is this, because it cannot bee ripe,
by reason of the crudity of the air, it hath not sufficient heat,
and it happens, that in some places there is found pure Gold, which
nature would have perfected, but was hindred by the crude aire. As for
example, wee see that Orenge trees in _Polonia_ doe indeed flourish
as other trees; in _Italie_, and elsewhere, where their naturall soil
is, they yeeld, and bring forth fruit, because they have sufficient
heat; but in these cold places they doe otherwise, for when they begin
to ripen, they are at a stand, because they are oppressed with cold;
and so in these places we never have their fruit naturally: but if at
any time Nature be sweetly, and wittily helped, then Art may perfect
that, which Nature could not. The same happens in Metalls: Gold may
yeeld fruit, and seed, in which it multiplyes it self by the industry
of the skilfull Artificer, who knows how to exalt Nature, but if he
will attempt to do it without Nature, he will be mistaken. For not
only in this art, but also in every thing else, we can doe nothing
but help Nature; and this by no other medium then fire, or heat.
But seeing this cannot be done, since in a congealed Metallick body
there appear no spirits; it is necessary that the body be loosed, or
dissolved, and the pores thereof opened, whereby Nature may work. But
what that dissolution ought to be, here I would have the Reader take
notice, that there is a twofold dissolution, although there be many
other dissolutions, but to little purpose; there is onely one that is
truely naturall, the other is violent, under which all the rest are
comprehended. The naturall is this, that the pores of the body bee
opened in our water, whereby the seed, that is digested, may bee sent
forth, and put into its proper Matrix: Now our water is heavenly, not
wetting the hands, not vulgar, but almost rain water: The body is gold,
which yeelds seed; our Lune or Silver, (not common Silver) is that
which receives the seed of the gold: afterwards it is governed by our
continual fire, for seven months, and sometimes ten, untill our water
consume three, and leave one; and that _in duplo_, or a double. Then it
is nourished with the milk of the earth, or the fatnesse thereof, which
is bred in the bowells of the earth, and is governed, or preserved from
putrefaction by the salt of Nature. And thus the infant of the second
generation is generated. Now let us passe from the Theorie to the
Praxis.
[Illustration: *decorative divider*]
_THE ELEVENTH TREATISE._
_Of the Praxis, and making of the Stone, or Tincture by Art._
Through all these foregoing Chapters, our discourse of things hath been
scattered by way of examples, that the Praxis might be the more easily
understood, which must be done by imitating Nature after this manner——
Take of our earth, through eleven degrees, eleven graines, of our Gold,
and not of the vulgar one grain, of our Lune, not the vulgar, two
grains: but be thou well advised, that thou takest not common Gold, and
Silver, for these are dead, take ours which are living: then put them
into our fire, and let there be made of them a dry liquor; first of
all the earth wil be resolved into water, which is called the Mercury
of Philosophers; and that water shall resolve those bodies of Gold,
and Silver, and shal consume them so, that there shall remain but the
tenth part with one part; and this shall be the radicall moisture of
Metalls. Then take water of salt-nitre, which comes from our earth, in
which there is a river of living water, if thou diggest the pit knee
deep, therefore take water out of that, but take that, which is cleer;
upon this, put that radicall moisture; and set it over the fire of
putrefaction, and generation, not on such a one as thou didst in the
first operation: govern all things with a great deale of discretion,
untill colours appear like a Peacocks tail; govern it by digesting
it, and be not weary, untill these colours be ended, and there appear
throughout the whole one green colour, and so of the rest; and when
thou shalt see in the bottome ashes of a fiery colour, and the water
almost red, open the vessel, dip in a pen, and smeare some Iron with
it, if it tinge, have in readinesse that water, which afterwards I
shall speak of, and put in so much of that water as the cold aire
was, which went in, boil it again with the former fire, untill it
tinge again. So far reached my experience, I can doe no more, I found
out no more. Now that water must be the menstruum of the world, out
of the sphere of the Moon, so often rectified, untill it can calcine
Gold: I have been willing here to discover to thee all things; and
if thou shalt understand my meaning sometimes, and not the letter, I
have revealed all things; especially in the first, and second work.
Now it remains that we speak next of the fire. The first fire, or of
the first operation is a fire of one degree, continuall, which goes
round the matter; the second is a naturall fire, which digests, and
fixeth the matter: I tell thee truely that I have opened to thee the
governance, or rules of the fire, if thou understandest Nature: The
vessell remains yet to be spoken of. It must be the vessel of Nature,
and two are sufficient; the vessell of the first work must be round;
but in the second a glasse, a little lesse like unto a viall, or an
egge. But in all these know, that the fire of Nature is but one, and if
it works variously, it is by reason of the difference of places. The
vessell therefore of Nature is but one; but wee for brevities sake use
a couple: the matter is one, but out of two substances. If therefore
thou wilt give thy mind to make things, consider first things that are
already made; if thou canst not reach, or understand things presented
to thy eyes, much lesse things that are to be made, and which thou
desirest to make. For know that thou canst create nothing, for that
is proper to God alone, but to make things, that are not perceived,
but lye hid in the shadow, to appear, and to take from them their
vaile, is granted to an intelligent Philosopher by God through Nature.
Consider, I beseech thee, the simple water of a cloud: who would ever
beleeve that that contains in it selfe all things in the world, hard
Stones, Salts, Aire, Earth, Fire, when as yet of it selfe it seems
to be simple? What shall I say of the Earth, which contains in it
Water, Fire, Salts, Aire, and of it self seems to be but meer earth?
O wonderfull Nature, which knows how to produce wonderfull fruits out
of Water in the earth, and from the Aire to give them life. All these
are done, and the eyes of the vulgar doe not see them; but the eyes
of the understanding, and imagination perceive them, and that with a
true sight. The eyes of the wise look upon Nature otherwise, then the
eyes of common men. As for example, the eyes of the vulgar see that the
sun is hot; but the eyes of Philosophers on the contrary see it rather
to bee cold, but its motion to be hot. The acts and effects of it are
understood through the distance of places. The fire of Nature is one
and the same with it: for as, the Sun is the Center amongst the spheres
of the Planets; and out of this Center of the heaven it scatters its
heat downward by its motion; so in the Center of the earth is the sun
of the earth, which by its perpetuall motion sends its heat, or beams
upward to the superficies of the earth. That intrinsecall heat is far
more efficacious then this Elementary fire; but it is allayed with
an Earthy water, which from day to day doth penetrate the pores of
the earth, and cooles it: So the Aire doth temper, and mitigate the
heavenly Sun, and its heat, for this aire doth day after day fly round
the world: and unlesse this were so, all things would be consumed by
so great a heat, neither would any thing be brought forth. For as that
invisible fire, or Centrall heat would consume all things, if the water
coming betwixt did not prevent it; so the heat of the Sun would destroy
all things; if the Aire did not come betwixt. But how these Elements
work one with another, I will briefly declare. In the Center of the
earth is the Centrall Sun, which by its own motion, or of its firmament
doth give a great heat, which extends it self even to the superficies
of the earth. That heate causeth aire after this manner. The Matrix of
aire is water, which bringeth forth sons of its own nature, but unlike,
and far more subtill then it selfe; for where the water is denyed
entrance, the aire enters: when therefore that Centrall heat, which is
perpetuall, doth act, it makes water distill, and be heated, and so
that water by reason of the heat is turned into aire, upon this account
it breaks forth to the superficies of the earth, because it will not
suffer it self to be shut in: then when it is cold, it is resolved into
water. In the mean time it happens also that in opposite places not
only air but water goes out; so you see it is, when black clouds are
by violence carried up into the aire: for which thing take this as a
familiar example. Make water hot in a pot, and thou shalt see that a
soft fire causeth gentle vapours, and winds; but a strong fire maketh
thick clouds appear. Just in the same manner doth the Centrall heat
worke; it lifts up the subtill water into aire, that which is thick by
reason of its salt or fatnesse, it distributes to the earth, by meanes
of which divers things are generated, that which remaines becomes
stones, and rocks. But some may object, if it were so, it would be done
constantly, but oftentimes there is no wind at all perceived. I answer,
if water be not poured violently into a distillatory vessell, there is
made no wind, for little water stirs up but little wind: you see that
thunders are not alwaies made, although there be rain, and wind; but
only when by force of the aire the swelling water is carried to the
sphere of the fire; for fire will not indure water. Thou hast before
thine eyes an example, when thou pourest cold water into a hot furnace,
from whence a thundering noise is raised. But why the water doth not
enter uniformly into those places, and cavities, the reason is, because
these sorts of vessells, and places are many; and sometimes one cavity
by blasts, or winds drives away from it self water for some dayes, and
months, untill there be a repercussion of the water again: As wee see
in the sea, whose waves are moved and carryed a thousand miles, before
they find, or meet with a repercussion to make them return back; but
to return to our purpose. I say that Fire, or Heat is the cause of the
motion of the Aire, and the life of all things; and the Earth is the
Nurse of all these things, or their receptacle. But if there were not
Water to coole our Earth, and Aire, then the Earth would be dryed, for
these two reasons, _viz._ by reason of the Motion of the Centrall Sun,
and heat of the Celestiall: Neverthelesse it happens sometimes in some
places, when the pores of the earth are obstructed, that the humidity,
or water cannot penetrate, that then by reason of the correspondency
of the Celestiall, and Centrall Sun (for they have a magnetick vertue
betwixt themselves) the earth is inflamed by the Sun: so that even
sometimes there are made great chops, or furrows in the earth. Cause
therefore that there be such an operation in our earth, that the
Centrall heat may change the Water into Aire, that it may goe forth
into the plaines of the world, and scatter the residue, as I said,
through the pores of the earth; and then contrariwise the Aire will be
turned into Water, far more subtill then the first Water was: and this
is done thus, if thou givest our old man Gold, or Silver to swallow,
that he may consume them, and then hee also dying may be burnt, and
his ashes scattered into water, and thou boil that water untill it be
enough, and thou shalt have a medicine to cure the leprosie. Mark,
and be sure that thou takest not cold for hot, or hot for cold, but
mixe natures with natures, and if there be any thing that is contrary
to nature (for Nature alone is necessary for thee) separate it, that
Nature may be like Nature. Doe this by fire, and not with thy hand: and
know that if thou dost not follow Nature, all is in vain: and here I
have spoken to thee through the help of God, what a father should speak
to his son; Hee which hath ears let him heare, and he which hath his
senses, let him set his mind upon what I say.
[Illustration: *decorative divider*]
_THE TWELFTH TREATISE._
_Of the Stone, and its vertue._