There are only two feminine Metals, _viz._ _Luna_ and _Venus_, either

of which serveth to this Labour, yet this is more profitable than

that, yea, and the same Labour giveth an augment to Sol, Mars, and

Saturn, which are not feminine. When Tin is melted with ♀ or ☽, these

pleasant females are elevated with joy, they sing, dance, and suffer

themselves to be handled in what manner soever it shall please one to

treat them, therefore they are called _brisk or pleasant Women_. This

is an Operation not to be contemned, forasmuch as it well compensateth

the Labour, and requireth but small costs besides the _Salt-Petre_, and

also may be wrought in a great quantity, but our former with Mercury is

better. There is yet more lies hid in this operation, but I think it

not necessary here to recount all things. Let the Reader kindly accept

of this, and shortly (God willing) more and better shall follow.

Whatsoever I have here written, is the very truth, and confirmed by

many Experiments, in which every one may safely confide, and if he

operates aright, will find the truth; for all things here delivered,

are to be understood according to the Letter, and so to be observed in

all the Labours.

A

TREATISE

Of an Universal Medicine;

OR,

A True Aurum Potabile.

Being an accurate Description of a True Universal Medicine, and

of its admirable Virtue and Efficacy which it sheweth upon the

_Vegetables_, _Animals_, and _Minerals_. A Gift presented unto

all such Noblemen as are desirous to preserve their Health, and

to attain to a Long Life; it being an _Universal Medicine_, or _A

True Aurum Potabile_.

_After that I had by GOD’S assistance described three excellent

Processes in the Continuation of the =Miraculum Mundi=, and had

bestowed the same on men of several orders, that thereby they might the

easilier, and with a safer Conscience, provide themselves with Food

and Raiment: =I= was also desirous of tendering some small Present to

Noblemen too, and such who are of eminent power and authority, and

whom =I= had not forgotten to present with some Gift, which may serve

for the preservation of their good health for a long time, and for the

restauration of it when lost._

_For it is a thing of the greatest Concernment for the Nobles, and

such men as are placed in the degree of Power and Authority, to have

the fruition of bodily health, whereby they may wisely rule over the

subjects committed unto them by God, and may use a sound mind about the

defence of the Good, and the punishment of the Ungodly. Now a sound

mind inhabiting in a sound body, doth proceed (next after the Divine

Grace) out of a sound Heart and Brain. And it cannot be, that a publick

Government can be rightly and well administred without a good Health;

and this is as clear and evident as the noonday light is. Forasmuch

therefore as the safety and preservation of all Kingdoms and Republicks

is placed in the Wisdom of their Rulers and Magistrates, and that

imprudence and ignorance of the Rulers is wont to ruin their Subjects,

it is a thing of the highest consequence to save the Head of the whole

Kingdom or Country sound, whole, cheerful, prudent and ingenious, and

that he be not made unfit or uncapable for the Government, by diseases,

sadness, slothfulness, and stupidity. Therefore the love of my

Neighbour constrains me to publish this Universal Medicine for the sake

of the Great ones of the World, seeing it is so much conducive to the

perpetual felicity and happiness of a sound and good Government; for no

man can be said to be a sound man, if he be not of a sound constitution

of Body. What benefit, =I= pray, can a sick man bring to himself, or to

other men? Verily none at all, but is rather an hindrance and detriment

both to himself, and unto others likewise: For when the Head is ill,

there are a great many Members must serve it; but if the Head be sound

and well, it exerciseth the governance of the whole Body very happily._

_What profit has a man that is tormented with Sicknesses and Dolours,

of all his vast Wealth and Riches, since he can neither use them

nor enjoy them, looking upon them with a kind of nauseate, and at

last leaving them with grief behind. Certainly a sound body is to be

preferred far before all the Treasures of this World, and no body will

gain-say this. He is to be judged the Happiest man, that possesseth

those two the greatest Gifts of God, =viz.= good Health and Riches.

Sickness and Poverty are to be esteemed worse than even Death it self._

_We sometimes see, that pious Magistrates and Governours are snatcht

away, and killed with small Diseases, which otherwise might have yet

Ruled very many years over their subjects, had they had but good

Medicaments, by help whereof they might have been succoured._

_As for the way of Conserving good Health, and recovering it when lost,

this little Book doth most exactly shew the same, which =I= commend

unto all those who are desirous of its preservation._

Of a Universal Medicine,

OR,

AURUM POTABILE.

The Medicine that is honoured with the Title of _Universal_ must be of

this property, _viz._ to operate universally upon the three Kingdoms,

_viz._ the Vegetable, Animal, and the Mineral, and to be able to

succour each of them, as a most high Medicine should do. Whatsoever

now does not abound with such an excellent property, the Title of

_Universal_ is falsly attributed unto it; nor is it worthy such a Noble

Name.

Therefore it doth, in the first place, behove me really, and in very

deed, to demonstrate in this Book which treats of such a Universal

medicine, that this same medicine which is so intituled, doth also

possess those very same virtues and properties which a Universal

medicine ought to have. And farther, Such a Universal medicine ought

not only to be a most friendly Auxiliary and Helper, universally, to

those three Kingdoms, _viz._ the Vegetable, Animal, and Mineral, but it

is likewise necessary that it be also preparable out of all those three

Kingdoms, Vegetable, Animal, and Mineral, and that too out of each

apart, without the addition of any peregrine thing, and without any

great labour, for the benefit and profit as well of the Poor as of the

Rich.

They therefore do extreamly erre who are of such a foolish opinion, as

to Dream that the matter of the universal medicine is only produced in

such or such a place, and is to be fetch’d out of this or that Country

with a great deal of Labour and Charges.

This opinion is Diametrically opposite to the common Vogue and Saying

of all true Philosophers, who do unanimously confess, that their matter

is every where to be found, and every one has it, and it is in the

possession both of the Poor and of the Rich: And this verily is so open

and evident a Saying, that nothing can be spoken more apparently.

For my part, I do affirm, that this Art is Vegetable, Animal, and

Mineral, and that there is not a man to be found in the whole World,

that has not the knowledge of this universal matter, and that does not

use the same. Yea more, I do also affirm, that even a new-born Infant

cannot live without it.

I have already accurately demonstrated in many places of the Writings I

have hitherto published, that Nitre is found in all the things of the

whole World; and so not only in all Vegetables, Animals, and Minerals,

but also in the very Elements themselves, _viz._ in the Earth, in the

Water, in the Air, in the Fire: And for this reason it both may, and

deservedly ought to be called a Universal matter; for without the

Elements can no man live. And now, whether any one believes this which

I here mention, or does not credit it, ’tis all a case to me, what I

have said I have said, nor need I say more. And thus much let suffice

concerning the universal matter.

The Preparation I have openly enough treated of in many places of my

Writings, but especially in my _Miraculum Mundi_, and in the other

Writings thereunto appertaining; and therefore I forbear to make any

more prolix declaration, and to multiply any more words about it.

But yet notwithstanding, I do here adjoin thus much, and confess,

that although I have several times prepared that universal medicine,

yet the Preparation thereof has not at all times answered my desires;

nor hath it as yet been ever brought by me unto the utmost perfection

and fixation, because I have wanted both time and opportunity of

accomplishing it, and many other Impediments have hindered me from

compassing the same according to my mind. But as concerning what

Progress I have therein made, and that I can as yet perform or finish

the same in three daies time; this, I say, I will consecrate to

eternal memory, and in no case hold my peace, but speak on, for the

instructions sake of Posterity.

And this I do to this end, that the omnipotence and bounty of God may

be the more manifest, and that His Divine Name may be honoured the

more, and that many Thousands of Sick people may be succoured with a

most present and speedy Remedy.

This is the only cause that stirred me up to make this Discourse of the

universal medicine; for I neither would, nor indeed ought I to burthen

my Conscience by the concealment thereof, nor to hide and bury with

me in my Grave, such a noble Gift of God, and the Talent which of His

Gracious Benignity He hath been pleased to bestow upon me.

But yet I would not that any one should perswade himself that he

shall (by his soothing words and large promises of golden mountains)

squeeze out from me the Preparation of the same, whereby he may make

use thereof to lead his Life in Pleasures, Pride, and Impiety, and so

hurt poor mankind. No, let such an one be assured, that I will never

do so, for it is not in my power to reveal to every one such a great

Gift, and which is of God, and not of Man, but ’tis in the power of

God alone so to do: And as for my self, I would much rather die, than

to reveal and prostitute it to a wicked man. Besides, I would not

have any one to suppose, that whereas I call this medicine of mine

Universal, it is therefore able to transmute the Imperfect metals into

Gold, so as to furnish one with such vast Treasures as the Philosophers

attribute unto their universal medicine: No, for I am as yet ignorant

of such a transmutation, nor indeed do I covet it, or gape thereafter,

but give unto God only most great Thanks for that medicine, by which

(being vouchsafed me of His meer bounty) I am able to succour the

miserable, sick, tormented, and diseased ones, and celebrate the glory

and benignity of the Lord. I do withal readily confess, that I have not

as hitherto received any benefit at all therefrom about the bettering

of the Metals thereby; nor do I at all seek after any benefits in that

kind of way, being contented with that Medicine, advanced to such a

pass, as whereby it may be able to suffice me to get Food and Raiment

by God’s help. I covet not after abundance of Riches, and do only beg

of God, that He would neither afflict me with Poverty and Want, nor

bestow on me too much Satiety and Fulness, lest I should be lifted up

with Pride, and say, _Who is the Lord?_ Nay verily, if I could with

this Medicine get my self great benefit, as to the metallick affairs,

yet would I not do it, nor would I lay out such a great Gift of God,

upon temporary things, thereby to rob the poor, miserable, sick people

of the same, for whose sake God was pleased to bestow it.

Perhaps it may so come to pass, that this my Medicine may, by the

labour of diligent searchers, be brought to such a pass, as to be

capable of exercising its power upon the lesser and imperfect metals,

and that by a fruitful or profitable amending and correcting them:

But this is a thing that God reserves to Himself, as posited in His

alone good pleasure, whose Grace and Favour we must with a patient

expectation wait for: Mean while we may lawfully enjoy this most

excellent medicine, which being a most certain Argument of the verity

and power, arising from such a notable Art, doth abundantly serve to

stop the shameless mouths, and break the mischievous Teeth of all

_Farnnerian_ Asses. But yet notwithstanding some or other of them may

haply spue out some poisonous stuff out of his shameless mouth, and

say, With what right can I impose the name of _Universal Medicine_ upon

this Medicine of mine, seeing that I do not in the least deny, that it

is not available to bring me any benefit out of the metals, but can

only heal the Diseases of the Sick: Whereas the Philosophers do on the

contrary attest, that their Universal medicine hath such virtues as are

wont to transmute the lesser or meaner metals into Gold, and that with

most exceeding profit.

For answer to such as these, I say, that although this medicine of

mine which is here treated of, hath not hitherto brought me any profit

by the melioration of the metals, yet it demonstrates it self to be

universal, and to be worthy that same Title; for I have been hindered

through want of time and other letts (as I said afore) from hitherto

bringing it unto perfection and fixation. And I pray who can tell what

God will be pleased to vouchsafe in process of time. A new-born Infant

cannot well be upbraided (if wanting wit and judgment it does not

attempt and effect some great matters) and be on this wise twitted. Ho!

it is not a man, ’tis beardless, it understands nothing, it lies along

and cannot help it self, it has nothing but what they reach out unto

it. Well, well, let the Infant but arrive unto its due age, and let its

due meat and drink be administred unto it, and then in length of time

it will attain to a requisite stature and strength, and will propagate

and multiply its own kind. For if there be but once the humane form,

there will not proceed ought else thencefrom, but a perfect man. Just

so stands the case with my medicine, which is exceeding like to a

new-born Infant, whereto regard being had, according to a Philosophical

manner, there will be no doubt, but that it will arrive unto a due

perfection.

And now, the things which it doth even already perform, do all of them

sufficiently argue and testifie, that process of time both can & indeed

must produce thereout of some better thing; even as a good Parent

wisheth for nothing more, than that (whilst himself is living) his

Children may grow up to man’s estate, and be happily married, and by a

new Offspring preserve his Name and Stock, and yield their help towards

the multiplication of mankind, and he himself is wondrously joyed in

his Grandchildren: But yet in the meanwhile he cannot be at all certain

that his Life shall be so long prorogued, as to have a fruition of so

much happiness, and therefore must commit the whole affair to God’s

pleasure, and patiently wait upon him, and See what that Omnipotent

Creator (who indeed shewed unto _Moses_ the Promised Land, but granted

him not so long Life as to enter thereinto) will do with him and his;

even so hath the Lord shewed unto me the Promised Land, but whether

or no I am worthy to arrive so far as to enjoy the pleasant Fruits

thereof, GOD only knows; His merciful bounty hath bestowed upon me in

my old Age a Philosophical Infant, which doth exceedingly rejoice me:

But yet verily am I utterly ignorant whether or no He will vouchsafe

unto me so long a Life, as to see the virile or man-like age thereof.

Therefore, like as a Father, unto whom in his old Age the Divine Bounty

hath vouchsafed an Heir, tho’ (haply) he well knows that the said

Heir cannot possibly arrive unto man’s estate, during his (_viz._ the

Father’s) life, yet nevertheless he is exceedingly joyed, in that he

hath an Heir to keep up his Name, and which will in time trace his

Father’s footsteps (_viz._ have more Children): Even just so doth my

new-born Philosophical Infant exceedingly rejoice me, though haply I

know that my Life will not last so long, as to be a Possessor of the

same, in the state of its being advanced unto perfection. However,

I doubt not but that God will stir up other nursing Fathers to this

tender Infant, that being educated and nourished by them, it may arrive

unto a Man-like strength, and unto virile powers and virtues, and may

become serviceable to the advancement of the Honour of God, and to the

succouring of many Thousands of sick People. The way of attaining this,

I have, according to my simple judgment, too and agen, and peicemeal as

it were, opened and revealed in divers places of my Work, _viz._ how it

may be most commodiously effected, and therefore I judge it needless to

treat thereof any farther in this place.

_Of the Nature, Form, Properties, and admirable Virtue and Efficacy

of my True =Aurum Potabile=._

As touching the form of this same new-born Infant, I would have the

well-minded Reader know, that it is like unto a poor, naked, tender

Babe, of no splendour, of a simple aspect, but yet carries within it

self all the colours of the whole World, which by how much the older

it grows, so much the fairer colours doth it yield. The Fire affords

it nutriment, and clothes it with Garments of various colours, and

makes it strong, fair, noble, and potent, insomuch that it may not

undeservedly be termed its Father. Being born out of the Earth its

Mother, it loves it, and useth it for its nutriment, until that

arriving unto full years, it becomes like its Father the Fire, and

leaves its Mother the Earth, and like a Lord of full age, bears rule

over its Hereditary Possessions. But during its Minority and Infancy,

all its actions are look’d on as childish, but yet so that presently

(or even now) appears what kind of notable man he will be, making good

that Proverb; _Urit mature quod vult urtica manere_.

_That which will a Nettle be,

Stings betimes, trust you me._

For seeing that a new-born Infant doth abound with so much virtue,

as to be able to do so much good, What would not he be capable of

effecting, should he attain to a ripeness of years? It will be

therefore worth while to hear and see what virtues it is able to

exercise upon Vegetables, Animals, and Minerals; and first, we will

treat about the Vegetables.

_By what way a Trial is to be made, whether or no this =Aurum

Potabile=, or =Aqua-vitæ of the Philosophers=, be a most high

Medicine for the Vegetables._

Every body knows, that the Vegetables which are to grow up, and be

multiplied, must be also nourished. This nourishment now is nothing

else but a sulphureous Salt, whether it hath its Rise from the

Vegetables, or from the Animals, or from the Minerals; for ’tis all

a case to the Vegetables, from whatsoever it proceeds, so that they

have but their nutriment, by which they may grow, be encreased, and

be multiplied. The Husband-man useth the Dung of any Cattel or Sheep,

to dung his Lands withal, that the Seed sown in the dunged Earth, may

thence extract the Salt, and convert it into its own nutriment, and so

grow up, and be encreased; and besides this kind of Dunging he knows

none.

But the true Naturalist makes use of the Excrements of other Animals,

yea, and the Minerals themselves too, for the dunging of the Ground;

concerning which thing, I have written at large in my other Writings,

and especially in my _Miraculum Mundi_; and therefore there’s no need

at all of making any farther repetition of the same here. Forasmuch

therefore as my _Aurum Potabile_ is also a sulphureous Salt, but yet

far stronger, and more efficacious than that which lies in the common

Dung of Beasts and Cattel, and so consequently promotes the accretion

or growth, and multiplication of all the Vegetables in a wonderful

maner. I have judged it a thing worth while to set down in this place

the use thereof in the melioration of the Vegetables, that so it may

be evidently demonstrated, that this my Potable Gold is the most

excellent Medicine for all the Vegetables, and that their _Particular_

Medicine which doth first proceed from the Dung of Sheep and Cattel,

doth afterwards display its virtues by an _Universal_ operation. For if

the _Dung_ of Horses, Cows, and Sheep (as ’tis barely Dung) could but

succour Men and Metals, like as it brings a medical or helping succour

unto the Vegetables, then might it by the same reason be likewise

called _Universal_.

But whereas it is an helper to the Vegetables only, and hath no

conjoining familiarity with the Minerals and Animals, therefore is

it rightly and deservedly to be referred to the order of particular

Medicines, which are helpful to the Vegetables only. But yet

notwithstanding, the Salt being extracted out of those sorts of Dung,

and converted into Saltpetre, (which is a thing easily done) doth then

admit of being transmuted into a _Universal Medicine_: But now, afore

such a Transmutation be made, it does not exceed the order or bounds

of _Particular_ Medicaments. But this _Aurum Potabile_ of mine merits

the name of a true Universal Medicine, as being not only a most high

Medicine for the Vegetables, but also for the Animals and Minerals too,

and this shall be perfectly demonstrated as follows.

You must get some Vessels made of the best Earth, and strong, and such

as being well burnt in the Fire, become like a Stone. And amongst

such Earths, the _Colen_, _Siburg_, _Waldenberg_, and other such-like

natured Earths, are the fittest for this Work; let them be made very

thick, and such as will not imbibe any Water. If you want such as

these, cause then your Vessels to be made of Glass; for every porous

kind of Earth, though it be glazed over with Lead-glass, yet it is not

so fit for this kind of operation; therefore you must of necessity

provide your self with fit and convenient Vessels, and have a most

especial regard to this admonition. Let such a Vessel be a span long,

or high, or deep, and let it have the same breadth or largeness, and

let its bottom be perforated with some small holes, like as those Pots

which are made for the keeping of Flowers in are wont to be: The Pots

being thus prepared and filled up top-full, with clear and lean Sand,

you may put or plant therein three or four Seeds of such Herbs that you

have a mind to plant, that so if haply one of them comes not to good,

the second, third, or fourth may. When the seeds are on this wise put

in the said Sand, and shall have been moistened with our Universal

Water, the Pots must then be set abroad to the Sun and Air, that so

the Seeds may spring up and grow; which seeds, if good, and not too

old, will in a few daies time, grow up out of the Sand, as if they had

been in any other fat Earth. Now, when they shall have sprouted up so

high as a fingers length, you must leave in your said Pots two of the

biggest and strongest stalks or sprouts, and pluck up the others, lest

they should impede each others growth; and you must let them have room

enough in the Pot to grow.

This Vessel thus filled with Sand, and planted with seeds, is to be set

upon another strong Dish or Platter, and which is made of the like sort

of Stone-like Earth, that so if that medicinal water should happen to

penetrate and destil through the sand, it may not be lost, but being

saved, may be again poured into the pot-full of sand. Moreover, you

must diligently take heed that no Rain-water fall therein and wash

away that medicinal water, and so take from the Herbs their nutriment.

The sand must not be too much wetted, but lie alwaies somewhat moist,

lest by being quite dry, or too wet, the whole Work be corrupted by

either the excess or defect of the due, temperament: All things here

prescribed being duly observed, the Herb springs up in a short time,

and bears Flowers and Fruits sooner and better, than if it had grown

in other dunged Earth. The Colours become fairer, the Odours will be

stronger, the Virtues also will be greater, and these Herbs do likewise

longer keep their virtues, and are not so corruptible as others are.

After that all the humidity which you poured first on, shall have been

consumed by the Sun and the Air, so as that it is plainly vanisht,

there must some other Rain-water (wherein a little of that potable Gold

shall have been dissolved) be again poured on upon the Sand, that so

the Herb may have its due supply of nourishment, so long as it shall be

a-growing, for the whole World knows, that there does not grow ought at

all out of sand, which is only wetted with bare Rain-water.

Likewise by the help of this Universal Medicine all kinds of Herbs

and Plants may be made apt to germinate and grow even in mid-Winter,

and may be at any time amended, if so be that dissolved Liquor be but

poured on upon the Roots. So will they be sooner ripe, and yield their

Flowers and Fruits much speedier than those that are dunged after the

common way; yea, and more too. I say, that as to their virtues and

efficacy, they are to be preferred far before the common ones. The

bare simple Universal Medicine is wont to shew so much efficacy, as is

here mentioned: But now some metallick Ferment being added thereunto,

makes it far more efficacious; for by means thereof, the Herbs acquire

greater and better virtues.

If there be adjoined thereunto an aureous ferment, the Herbs will not

only get the virtues of the Gold, but will also appear spotted here

and there, in their Leaves and Flowers, with golden spots like little

Stars, and will wonderfully please the sight by their delicate aspect.

If a Silver Ferment be thereto added, the Herbs will be impregnated

with Silvery virtues, and be painted with silver spots as they grow.

The Herbs being by this means bettered with a golden Ferment for

the Heart, and with a Silver Ferment for the Brain, do with a more

admirable efficacy succour those Members. And if the great ones of

the World did for their Health’s sake take care for the nourishing

such Herbs as these in their Gardens, there’s no doubt at all to be

made, but that they would thencefrom obtain most great benefits. For,

besides their wonderfully delighting the sight with their beauty and

delicateness, and besides their admirable virtues, in which they far

excel the common Herbs, they do likewise bring this exceeding great

profit, _viz._ they may be made use of instead of my _Aurum Potabile_,

which perhaps some great men may be averse from taking, through the

perswasions of their ignorant Physicians, who most-an-end do, by reason

of their sottish stupidity and ignorance, snarle and bite at such kind

of eminent Medicines, and divert their Lords and Masters from the using

of them, as if they were so many Poisons.

If therefore (to free themselves from that needless care) they did but

make use of these Herbs instead of my Potable Gold, they would however,

by the help of such Vegetables, enjoy so much of the efficacy of my

Potable Gold, as to keep themselves in good Health, or to recover it,

being lost.

Besides too, the said Potable Gold may be most commodiously and fitly

applied to the use of Mankind, not only by the help of the Vegetables,

but also of the Animals too, and that on this wise.

Hens (or Pullets, _&c._) are to be a while nourished with Oats,

Barley, Wheat, or other kind of Grain, macerated with the Liquor of

that Universal Medicine; and being nourished therewithal, they will by

concoction or digestion transmute those Medicinal Virtues into their

Flesh, and so be far more efficacious and nobler than the flesh of

other Hens or Poultry. The Dung likewise of such Fowls may be Saved,

and mixt with Sand, and Herbs be therein planted, which by this means

will be rendered better than the common Herbs, because they assume to

themselves the Reliques of that Liquor which the Fowls did not consume,

and by digestion transmute into their Flesh, and so do convert it into

their proper juice, so that there is not any thing at all of that

Liquor lost, but the whole of it passeth into most notable profit.

Verily this is an excellent and admirable Transplantation of an

Universal Medicine, into the Vegetables and Animals, the which the

tender great ones of the World may make use of with the greatest

security.

Such now as these (_viz._ the great ones) seeing that this Universal

Medicine of mine doth not at all hurt the tender seeds of Herbs, or

the young Pullen, but rather bestows on them a greater efficacy and

strength, will doubtlesly be induced to believe and understand thus

much, _viz._ that this same Medicine will in no case prove hurtful unto

Men, who as to tenderness, cannot be like the seeds of Herbs, or like

tender Pullen.

If this Medicine be of so great an efficacy as to be capable of

transmuting some venenate Mineral, such as Mercury is, into true Gold,

and that in a few hours space, as we shall see and hear by and by, it

must necessarily follow, that it is not infected with any malignity or

venom, for the malignity of one thing does not amend or correct the

malignity of another thing, but rather makes it worser.

From hence it is apparently manifest, that that Potable Gold does not

at all partake of any malignity, but is a most wholsome Medicine for

both Vegetables, Animals, and Minerals: Which thing, if any one will

not give credit unto, or shall not be capable to understand the same, I

know not what other help to afford him; for minding my own affairs, I

have propounded and set down all things out of a good and sincere mind;

if so be that any one hath ought that is better, let him produce it

out-right, and not despise those things which he does not understand,

lest haply he hazardeth his good name, as that convicted Lyar _Farnner_

hath done, and be derided, and made a laughing-stock to the common

People.

But _Farnner’s_ setting upon me with his calumnies and slanders, hath

ministred unto me an occasion of answering, and of defending my self:

Upon this occasion of my replying, there have sprung up, and come forth

to the Light most excellent Secrets and _Arcana’s_ of Nature. Surely I

should never have so openly published my knowledge in natural things,

but should have lain hidden in quiet, had not that Blood-sucker and

secret Murtherer thrown me out of my tranquility by his venomous biting.

But that it may not seem a thing strange and absurd, that I write,

that this _Aurum Potabile_ of mine doth induce into the growing Herbs

a golden Nature, it seems a thing expedient unto me, to confirm the

business by some true Histories.

In the _Hungarian_ and _Transylvanian_ Chronicles, it is mentioned,

That in those Countries, in which the soil or ground hath every where

about in the Mountains, an aureous or golden nature, and from whence,

for this Thousand years, even to this very day, much Gold hath been,

and yearly is digged out by the GoldMiners, and been molten, and

coined into Moneys, there have been oft times found such Vines, as

have not only had their Leaves, but also the Grapes too gilded over,

as it were, with Gold, just as if they had been artificially gilt.

Nor is this an old Wife’s Fable, but a thing most certainly true, and

which many have affirmed unto me for a most undoubted Truth, some of

which Persons have had their Habitations in those places, and othersome

of them do even live there at this day. About some six years since,

when I lived in _Franconia_, it chanced, that a Vine to whose Roots I

laid Gold opened, and reduced into its first Ens, produced Bunches of

Grapes, whose Stones were gilded: Which Story I have mentioned more at

large in the Consolation of Navigators. And but very lately a certain

Nobleman of _Hungary_, told me for a most certain Truth, that not far

from _Cremnitz_, being one of the Mountain Cities of _Hungaria_, a

certain Husbandman found in his Vineyard a piece of corporeal Gold,

above an Ell long, grown out of a Stone, and twined round about the

said Stone, a little piece of which was given me by the said Nobleman,

because of the Novelty and Wonders sake.

But put case that this were not true, which notwithstanding is very

true and indubitable, as being a thing known to the whole World, that

such gilded Grapes are often found in _Hungaria_ and _Transylvania_;

yet however, those things that I have mentioned, and attributed unto my

Potable Gold, are most assuredly true.

Nor can I alleadge any other cause for these gilded Grapes and Leaves

in _Hungaria_, but this, that the Earth there is impregnated with

golden vapours, or with the not yet hardened and coagulated first

Ens of Gold, and that aureous water being mixt with the Rain-water,

insinuates it self into the Roots and from thence ascends up into the

Boughs and Grapes, and in them manifests it self, and becomes visible.

Even thus also is it with my _Aurum Potabile_, (which is like to a

spiritual Gold) if it be dissolved with common Rain-water, and be

therewithal commixt, and the sand (in which the seeds of the Vegetables

were sown) be moistened with that Liquor, the nutriment is attracted

out of the sand by the Vegetable Herbs, and being attracted, renders

them partakers of an aureous nature: And this experience testifies to

be a thing most true; nor can it be otherwise.

By these few things here spoken, every body (as I suppose) will

sufficiently enough perceive, that my _Aurum Potabile_ is a most high

Medicine for the Vegetables. Now we will likewise prove by some few but

yet clear and convincing Arguments, that it is a most high Medicine for

the Minerals too.

_Of the Use of my =Aurum Potabile= in the melioration of the

=Minerals=._

As concerning the bettering of the Minerals by my Potable Gold,

thus stands the case: It is capable of exhibiting to those that are

inquisitive after the transmutation of the Metals, and would make trial

of the same, some most exact proofs of the possibility thereof, both

in the moist and in the dry way.

In the first place, it is behoveful for every one to know, that the

said _Aurum Potabile_, when brought to its due perfection, and such

as my self know, hath the resemblance of a bright and clear water, is

of a burning, hot, and fiery taste upon the tongue, and gives out a

sulphureous, but yet pleasant odour.

But some may say, What can any such virtues be in a clear Water? What

reason have you to call it Potable Gold, for that ought to be yellow

or red? To such an one I answer, That in the whiteness is a redness

hidden, which is not discernable in its tender Infancy; but when by

the help of the fire it arrives to a greater age, then it discovers it

self, and shews forth its comeliness and excellency together with most

eminent strength and efficacy: For thus say the Philosophers, _Unless

you make our Gold white, you cannot make it red_. And in another place,

_If any one knows how to destroy Gold, so as it shall be Gold no more,

he hath arrived to a most great Secret_. And again, in another place,

_Our Gold is not common Gold, but Gold potential, not formal_ (_or Gold

in power, not in shape_). Such Sayings and Sentences the whole Troop

of the Philosophers is full of; by which it is exactly demonstrated,

that the true _Aurum Potabile_ ought not to be presently red, as to

the outward view, but that it merits this Title, if there be but only

that golden and red virtue and efficacy lying hidden in its internal

principle. For if this whiteness did not cover over an hidden redness,

it could never possibly become red. Now my _Aurum Potabile_ being

coagulated by the means of fire, and reduced to a stability in the

fire, is turned into a stone of a blood-red colour, and yields not in

the melting any corporeal Gold, unless a metallick body be adjoined

unto it, into which the Spiritual and Philosophical Gold, betakes it

self, that so cloathing it self with a body, it may become Corporeal.

This potable Gold of mine is, _Lac Virginis_, or the _Virgins Milk_,

which is coagulated with a small heat. This _Coagulum_ Passeth into (or

becomes) the _Dragons-blood_, which being coagulated, must necessarily

yield the constant or durable _Salamander_. I confess, that hitherto

I have not prepared it; nor had I any opportunity to prepare it, but

remain contented with my _Lac Virginis_, as with a most excellent

Universal Medicine, patiently expecting what the Divine Grace will in

time to come bestow upon me.

But that I may proceed on to shew that my _Aurum Potabile_ doth

likewise heal the Minerals, amend them, and make them golden, I will

here set down some waies of doing the same both in the dry, and in the

moist way.

_The manner of trying (by the moist way) whether or no my =Aurum

Potabile= be a true Philosophical Volatile Gold._

Take of my potable Gold ℥ j. and ℈ j. or ʒ ss. of Common Quick-silver,

put them into a strong Glass, and so small, as that it may be half full

with this matter. (NB. The glass must have a round bottom, whether

it be a piece of some small Bolthead, or of some small Phial, that so

the Mercury may gather it self into one Ball in the bottom) and place

your glass, with the potable Gold and Quick-silver, in Sand, to the

heighth of the Liquor, then heat it, and leave it for about one hour

in a sufficient heat, that the Phlegm being exhaled, the potable gold

may stay behind in the form of a white Salt: This done, pour agen upon

that Salt so much Rain-water as it evaporated in the boiling, or fill

the glass so full with Rain-water, as it was before full of the _Aurum

Potabile_, that so lying a while upon the said Salt, it may dissolve

it, which is hereby again turned into the same potable Gold, having the

same colour, the same taste, and the same virtues as it had before. The

Mercury being freed from the said potable Gold, which is to be poured

off, is found to be hard, and fix in the bottom like the best gold, and

of the same bigness or quantity, as when it was put into the glass. NB.

If by some errour committed the _Argent-vive_ be not enough tinged and

brought to a due degree, but hath gotten some blackness, it is to be

taken out of the glass, and put into some little Crucible, and to be

heated red-hot with live Coals, that so it may receive the due golden

colour; which said colour it will get, and will be like the best Duckat

Gold, and will abide good and firm in all trials. But that _Aurum

Potabile_ which was used about the coagulation of the Quick-silver, may

be often made use of about the same labour; but yet you are to note,

that you alwaies take each time less and less Quick-silver to this

operation, because the potable Gold doth in each of those successive

labours lose by little and little its virtues.

This way of coagulating of Mercury may be likewise used about the

coagulation of other Minerals and Metals, provided that the said metals

be reduced into thin Plates or Leaves, and so put in; for being put in

too thick, they cannot be totally digested in so short a time by the

_Aurum Potabile_, into the due degree of Perfection, but remain (as

their inside part) crude, and therefore an accurate regard is hereunto

to be had. If this Labour be rightly done, the Metals will be throughly

transmuted into pure and good Gold, and that of the same magnitude,

figure, and form they were of when you put them in; but yet one metal

is sooner transmuted, and more commodiously than another, according as

it shall be of a nearer affinity unto gold. NB. If the Metal be not in

a due manner proceeded withal, but be as yet black when it is taken

out of the potable Gold, it is then to be well heated red-hot, that so

it may get its golden colour. And if there be even yet any doubt left,

let him put it in ♃, and purge it by the Cineritium, or the Cupel, that

so he may be assured of having true gold, and may be freed from all

kind of scruple and doubt; for neither ♃ nor ♁ will take away ought

therefrom; which thing the proof it self will most clearly demonstrate.

_The manner of making a Trial, by the dry way, concerning the

Transmutation of the Imperfect Metals, by my =Potable Gold=._

Take of my potable gold, or _Lac Virginis_, ℥ j. and put it in a

glass dish; which done, and the dish placed in sand, evaporate all

the humidity, until there remain about almost half an ounce of white

Salt; put this Salt in a Crucible, with ℈ j. or ʒ ss. of the Plates

of Silver, or Copper, or Iron, for Tin & Lead need not be laminated:

Place your Crucible, together with the Salt and the Metal, amongst

Wood-Coals, and the Salt will presently melt like Wax, and penetrate

all the whole Metal, and transmute it into gold; and this operation

is done in one quarter of an hour, or half an hour at the utmost. The

molten Salt being poured forth out of the Crucible, you will find in

the Same Crucible the Plate of the Metal, of the same quantity and

shape it was of when put in, and throughly transmuted into pure good

gold. The Tin and the Lead will be molten into Granes, as being of

easie fusion, which Granes will have the nature of pure good gold. If

the Crucible should be too much heated with too intense a Fire, it

may also happen, that even the ☽, Copper, and Iron too may melt into

granes. And this I thought good to inform the Studious of.

These (O thou Lover of Arts) are the too Examens and Proofs of my

potable gold, and of trying it both by the dry and the moist way, which

if thou shalt rightly perform, thou shalt not erre from the mark. But

now I must needs confess, that this Transmutation is not gainful, and

I have already said before, that my divulging of all these things is

only to this end, _viz._ visibly to shew the possibility of the Art.

For although that the gold gotten by these proofs be true, and purely

good, and passing all the usual Trials, yet nevertheless it brings

no profit, because this _Aurum Potabile_ requires so much expences,

(afore it arrives unto this degree of power) as that the gold gotten

by the benefit thereof, cannot countervail the same. Nay, if it should

be somewhat profitable in this way, yet would that man do much amiss,

that should waste away and imploy so kingly a Medicine for the getting

of a little Gold, seeing there are other waies to get Gold by. And

verily, it would be a great sin and shame for a man to consume such a

most excellent and eminent Medicine for little mony’s sake. Neither

is it for this end, that I have thus mentioned what I have here said,

_viz._ to use it about the making of Gold; for my aim is only this,

that all the world may see that there are men to be found, even at this

very day, upon whom the Divine Grace hath bestowed the Art of preparing

and making most excellent Medicaments. I do not envy, that other men

should learn something out of my Writings, and take the opportunity of

advancing this Work to a farther perfection: But I would not have the

impious ones at all to perswade themselves that they shall obtain this

Instrument to do evilly, and to exercise their wickedness by God, who

knows what He has to do, will not do those things which are (perhaps)

liking and pleasing to our fancies. I can every hour demonstrate

the truth of what I have written, with which demonstration I rest

satisfied.

I can easily conjecture that various men will pass various censures

upon my Writings, but this is what I am not able to prevent; nor indeed

do I much care, but I do herein comfort my self, in that I have written

an undoubted Truth, and can defend it even before the whole World. I

can withal readily guess, that some or other may object against me,

and say as followeth, _viz._ That my Potable Gold is a bare solution

of common Gold, which being adjoined unto the other Metals, is by them

precipitated, and so reduced into its former body; and this cannot be

said to be a true transmutation of the Gold. To refel this objection

therefore, I demand, Whether or no the common corporeal Gold can be

dissolved without some corrosive Liquor? For this _Aurum Potabile_ of

mine is void of all corrosion, and is a fiery water, most extreamly

contrary unto all corrosives: Seeing it is nothing else but fixed

Nitre, or a sulphureous Salt, betwixt which Salts verily, and common

Gold, there is no familiarity at all; nor are there any such virtues

therein, as to dissolve the Gold: But put Case it could so be, that

the body of common Gold should be dissolved with those fixed Salts,

and that by such a Solution it should dissolve (or make) my _Aurum

Potabile_, verily it would necessarily follow, that such a solution of

Gold would be of a yellow or red colour. But now ’tis not so with mine,

for my _Aurum Potabile_ is so clear and bright, as that it far exceeds

the bright transparency of even Fountain-water it self: Besides too,

the solution of corporeal Gold tingeth the hair, hands, and nails with

a black colour; but on the contrary, my Potable Gold does not so at

all, and therefore justly and deservedly, it both may and ought to bear

the Title of _Philosophical Gold_; for all the Philosophers that have

been true Possessors of an Universal Medicine, do confess in express

words, _That their Gold, or the solution thereof, doth not at all

colour the hands_, by which Character and Sign they distinguish betwixt

the vulgar and philosophical Gold.

From hence it necessarily follows, that my _Aurum Potabile_ is prepared

of the true Philosophical Gold, seeing it does not tinge the hands with

any colour.

But put case that a Solution of common Gold should be made by the

help of some _menstruum_ that is not corrosive, (but such is not

my solution) yet notwithstanding, it would not throughly tinge the

Imperfect Metals and common Quick-silver in digestion with them, and

transmute them, but would cover over (as it were,) their Superficies

only with the colour of the precipitated Gold, like as is wont to be

with all other solutions of Gold, and such a powder performing the same

effect, may be prepared of common gold; the way of the Preparation

thereof I have delivered in my Writings. Silver being therewithal

laid over, is as well gilt, as if it had been done with Gold and

Quick-silver: The superficies therefore is only gilded over, but the

body of the Silver it self is not at all transmuted, but abides in its

former state. So Gold dissolved in spirit of Salt, doth, by the help

of the Vitriol of Venus, gild over the Superficies of any Iron, but

the Iron retains its Irony property and nature: If to such a solution

plenty of Water be poured, and _Argent-vive_, Tin, Lead, Iron, or

_Bismuth_, be put thereinto, the gold is wont to precipitate out of the

corrosive water, in the form of a porous Sponge, and to adhere to the

metal thereinto put. Now, as soon as ever the water is shook about,

the precipitated gold disperseth it self abroad in the water, like a

troubled muddiness, and the Metal is the same as it was before putting

in, without any transmutation at all.

Moreover, if any Solution of common gold could tinge the whole body of

the imperfect metals (but yet this can never be) it would necessarily

gild over the external superficies of the Metals, and especially the

external superficies of pure Luna, when rubbed or smeared over with

the same; and even this now my _Aurum Potabile_ does not do; but if

it be smeared upon Silver, it colours and paints it with all kinds of

colours, and as infinite as appear in the Peacock’s Tail, and in such

wise too, as that they cannot be easily rubbed out; and these Colours

are an undoubted Argument, that this my _Aurum Potabile_ is not the

vulgar Gold, but the Secret Gold of the Philosophers.

All these, and other the like Objections, I could most easily prevent

by due and fitting Answers, if they should be objected against me; but

I think no body will be so audacious, as (without producing any better

things) to oppose himself against those things which in the judgment of

the whole World are accounted for good.

_Of the Use of my true =Aurum Potabile= in =Medicine=._

To what purpose should I make many words of the most great Efficacy

and Virtues of my Potable Gold in Medicine? I do not deem it a thing

necessary to write a large Book concerning them, for such kind of

Writings do many times more hurt than good: For there is such an odd

custom of Writing so prevalent, as that some men blush not oft-times to

ascribe such great virtues to some coloured Brandy-wine, as can hardly

be attributed even to _Aurum Potabile_ it self. I confess, that many

times there lies more Virtue in some very vile mean thing, than in

precious and sumptuous Pearls.

But seeing that every one cannot discern the true from the false, and

is constrained (on the contrary) to give credit unto those things which

he draws in by his Ears, it cannot possibly be, but that he erre from

the Truth, and often chuse the evil instead of the good; which defect

is easily helped by making trial, and proving them, for this way is

wont to try the Truth of things.

Should I but describe in an accurate manner the Virtues of my Potable

Gold, it would fill a large Volume: And this is not my intent in this

place, but (God permitting) it shall shortly be effected in a little

Book, wherein shall be comprized many other of my best Medicaments, and

shall shortly come abroad under the Title of _Glauber’s Pharmacopœia_:

And in this place I will in few words hint out the Use of my _Aurum

Potabile_.

Therefore, forasmuch as my Potable Gold is (as I have already

frequently repeated) a concentrated Fire, and reduced into a liquid

form, and all its whole Essence may be said to resemble nothing else

but some tender penetrating Fire, yet void of flame, every one may

readily conjecture what it is helpful for, and what use it is of in

Medicine.

Amongst all the Elements, the purest, subtilest, most penetrative, and

most efficacious, is Fire, and this is granted by every body; for the

force of the Fire, _viz._ its heat penetrates even the most compact

bodies, as Metals, and Glass; nor is there any thing that can stop its

way; the Water, Earth, and Air are easily shut out. The Omnipotent God

Himself is compared with Fire, from whom all things receive Spirit and

Life, and without whom nothing can live or move it self, for without

him, all things are dead, hard, and cold; as appears in the bodies of

men and other Animals, which being alive, are alwaies hot, but being

dead, become more cold than any Ice.

Therefore, as long as that small spark of Life in Man, and other

Animals, is fed and nourished with its due Food and Drink, so long also

doth it attract its nutriment, and continues in its vigorousness.

But as soon as it is destitute of its nutrition, and that it be taken

thencefrom, the Life doth presently begin to be debilitated, and to

fade, like as a kindled Lamp, if Oil be not poured thereunto, doth at

last go out, and extinguisheth.

Seeing now that the Life of a Man is a meer fire, and is fed and

sustained by a suitable Food and Drink only, like to a Lamp, which

(without the pouring on of Oil, and without Air, without which no fire

can burn, nor any Life live) cannot conserve its light. Some or other

may demand, What the reason is, that such men are so easily seized on

by Diseases, who have no want of the best Food and Drink, and which too

is most fit for the sustaining of Life? Hereto I answer, That in such

kind of men, the gross, crude, tenacious, and cold humours do shut up

the passage to the point and spark of Life, whereby it is deprived of

the nutriment, being hereby kept back. For an Example of which, Take a

kindled Lamp, in which the Wick or Cotton is furred and clogg’d up with

the Dreggs of impure Oil, whereby the Oil can have no farther access to

the burning Flame; and hence it comes to pass, that it goes out, and

vanisheth, and dies, though there be store enough of Oil. So likewise

is it with an old Tree, though there be store of Dung thereto applied,

yet the vegetation is not alwaies, and for ever, but all things die at

last. Now, the crude, gross, and clammy humours insinuating themselves

into the Roots, do hasten on this death, and the Roots being stopt or

clogged, the due nutriment is withdrawn or with-held from the Tree,

like as is wont to happen in Men, and in burning Lamps, as we said but

now.

All things have their natural Causes, the which thing God Himself hath

doubtlesly so ordained and implanted in Nature, that all things in

their order hastening on to their destruction, nothing may be found

wholly constant and stable in natural things, but be all subject to

decay and death, and that Eternity alone, and Divine stability, (or the

durability of celestial things only) might be laid open.

Bright clear Water, having its course through Channels and Wooden

Pipes, doth, after many years time, at length fill them with Dirt,

stops them up, and bars up its own way and current. This is the

Operation of the clear and cold Water of Fountains; the hot Baths do it

far sooner, as appears in the _Aquisgrane_ Baths, and others, in which

the _Aqueducts_ and conveyances for the Water are to be frequently

opened and cleansed, whereby the Water may have the freer passage. Bur

those Waters, which being hot, do (when cool) presently let fall their

fæces in the Vessels, and stop or furr them up, do most speedily of

all shew this same operation. The same is also done in open Vessels,

if, _viz._ the clear and transparent Water of Fountains be several

times heated in a Copper, and be agen so often cooled, there doth then

at length stick on to the inside of the Copper a tenacious sliminess,

which at last is turned into an hard Stone.

If now the pure and bright Water of a Fountain effecteth such an

operation, What, think you, would that Water do, which in its own

nature is troubled or muddy, thick, saltish, and slimy. Hence it is

that not only new-prest Wines, or that thickish, muddyish Must, do let

fall their fæces to the bottom, and fasten their Tartar to the sides of

the Barrel, but even the old Wines do likewise do the same, but not so

much as the new ones do.

Now then, seeing that such kind of troubled drinks are used by men for

nutriment, it is clearly necessary, that (the internal Bowels of the

body being stopt by their dregginess) their nourishing property of the

Life must with-draw, like as the feculent Oil withdraws from the light

of the Lamp: For all those things which a man feeds upon, and daily

drinks, do in process of time stop up the passages of the internal

bowels and conveyances in the body of man, and so despoil the vital

Fire of its nutriment. Therefore by how much the more this nutriment of

the Life is withdrawn, so much the sooner is the light or vital Fire

extinguished, and the cold and darksome death approacheth the nearer,

and becomes superiour. From hence arose that old Proverb, _Eat such

things as are well cook’d or baked; Drink such drinks as are clear;

Speak such things as are true, that so you may be long-lived_.

But now some may say, I will therefore shun troubled drinks, and feed

upon well-drest and well-prepared Meats, that so by shunning the way

for Death’s entrance, I may enjoy a long-life. I confess, ’tis well

said, for sobriety in meat and drink, and the shunning of gross and

crude meats, and troubled drinks, do much help to conserve health:

But yet it does not follow, that he shall not be at length subject to

Diseases, nor die; for there is no meat that is so well cook’d, and no

drink that is so clear, but it carries with it its hidden fæces, with

which the internal Vessels may in a longer process of time, be stopt

up, and Diseases introduced, even as we shewed but now, by an example

drawn from Fountain-water, which in process of time stops up its own

passages: And by the same reason too must those Trees that are in the

highest tops of the Mountains at length die, when (though they are

nourished with most clear Rain-water) their nutrition is with-held from

them by the stopping up the pores of the Roots.

But yet I do not say that an Oak, or some other wild Tree, in wild

places, which is nourished only with the Rain-water, and the Leaves

which yearly fall off, dures no longer than some Fruit-bearing Tree

does, which is dunged and nourished in the Gardens with singular care

and labour: No, for it is known, that an Oak doth many times endure

and live a Thousand years; whereas on the contrary, such a tilled or

tenderly-kept Tree scarce attains to the Hundredth year, and this is

to be imputed to the diversity of nutriments. The Stag in the Woods,

and the Crow in the Air, live above an Hundred years, but being caught

and finely fed, they scarce live Fifty years. A man that lives barely

upon Bread and Water, will doubtless prolong his Life to far more years

than if he used delicate food and drink; and this is a most manifest

thing, and yet men lay it not to heart, but by enjoying too great

a plenty of delicacies, they burthen Nature with too great a load,

from whence obstructions of the bowels do arise, and a way laid for

Diseases to enter in. A Tree that is dunged with too much Dung, gets

to it self, together and at once, too much fatness, and this choaks up

the Roots and hinders nutrition, whereby the body and boughs thereof

cannot be supplied, and so consequently Death must enter in, and put

out the Life of that Tree. What Counsel now? You will haply say, If

that obstructions be the principal causes of Diseases and Death,

are there no Remedies, by whose help such like obstructions may be

prevented; or (if they already are made) be wholly removed and taken

away? Yes, I say, that both may be done, _viz._ a timely prevention,

and also a thorough abolition of them, when they have gotten head;

and this to be done by such kind of Medicaments which are friendly to

Nature, and contrary unto the things from which those obstructions and

constipations have their rise; for cold, tenacious, impure, and watery

humours must necessarily be attenuated, mollified, cut, and opened by

heating, attenuating, inciding, or cutting, penetrating, and fiery

Medicaments; for daily Experience teacheth, that it is a thing clearly

impossible for obstructions to be taken away, what kind soever they

be of, without the help of warming and penetrative Medicaments. And

amongst all those Medicines, these are found to be the most certain

and most efficacious, _viz._ the volatile Spirit of common Salt, or of

Vitriol, void of corrosiveness; the volatile spirit of crude Tartar;

the spirit of Urine, and of Salt-Armoniack, and other the like fiery

Spirits, which do exercise their Virtues with most excellent success

in the taking away of those kind of obstructions. But forasmuch as

those volatile spirits do for the most part set upon and resolve such

obstructions as are but beginning, and not as yet confirmed, but do

not seize upon the more fixt and inveterate ones, as having not so

much strength as to subdue and cast out them, for they are to be cast

forth by their like, that is, by the more fixt Medicaments; which thing

no skilful Physician will gain-say. The whole drift therefore of the

business lies in this, _viz._ by what means such kind of Medicaments

may be gotten, as by whose help not only the newly-risen obstructions,

but also the inveterate and confirmed ones too, may be driven out of

the body of man. Now, this cannot be effected by Herbs, and such-like

natured things, as is sufficiently witnessed by this present Age, for

no body that is subject to those kind of obstructions, is cured by

the help of the Herbs, and such-like things. For after that the sick

Patient hath a long time used the palliative Cure in vain, Death at

length comes forcing in, and snatcheth him away after his licking in

many Pots full of such stuff, which notwithstanding, by some good

Medicine might have been easily prevented: For, I pray, how can it

possibly be, that a cold, gross, crude, and not well-prepared Medicine

should draw forth cold and gross humours, which should be heated, cut,

and mollified? ’Tis just as if a man would melt one piece of Ice with

another piece of Ice, and so reduce it into Water; but yet it will

never be done without fire or heat. And therefore a penetrating, fiery,

living, and good Medicament, is to be applied unto those cold and

tenacious obstructions, to heat, extenuate, and scowre them out; and

the Syrups, Conserves, and the cold, dead, and mucous or slimy Juleps

should be removed.

Verily, I cannot sufficiently enough wonder, when I think upon the

small regard that is had to the Life of Man, and how rashly and

wantonly it is neglected, out of meer pure ignorance.

The present World is so blind and perverse, as that it neither will nor

can believe this, though it be shown it even with ones fingers: But yet

this stubborn perverseness does not hurt any so much as it does the

Innocent, who understand not these things, and are even constrained

to credit those things only which they hear of; all other things they

commit to Chance and Time, together with the rest of those errours,

unto which, as likewise unto other abuses, this endeavour of mine, will

(if God so please) some time hereafter administer some Redress.

We do therefore conclude and determine, that the principal and chiefest

occasion and cause of Diseases and Death, are these slimy, gross,

tenacious humours, which by little and little seize on and stop up

the internal bowels of the body, and withdraw (or withhold) from the

radical humidity its nutriment, and so debilitates the vital fire more

and more, and at length quite extinguish it.

Now, to remove and throw off these Furrings, there is no other Remedy,

but that the passages of the internal bowels be kept open and clean, or

that they be opened and unlocked, as ’twere, if already stopt up.

Now this thing my _Aurum Potabile_ can perfectly effect; a better

Medicine than which, and one more apt and fit to open all the

obstructions of the body of man, ’twill not be so easie a matter

to find; for it is in its nature a subtile, fiery, penetrating

essence, warming all cold affects, attenuating the gross, inciding or

cutting the tenacious, and consuming, and drying up all humours and

Waterishness; insomuch that (being made use of) it doth inhibit and

impede the generation (or growth) of all kind of obstructions, and by

mollifying and inciding them when they are already generated, doth

wholly take them away: Upon this accompt, by its corroborating the

radical moisture and vital spirit, and preserving it safe and sound, it

gets the preheminence over all other such Medicaments as perform the

same effect: Most worthy is it therefore to be called and esteemed the

concentrated center of all Medicaments. For all those virtues which are

found simple and divers or distinct in any of the Vegetables, Animals,

and Minerals, and which do, by a _Particular_ Efficacy, set upon

Diseases; are concentrated in my _Aurum Potabile_, and being collected

into one, do display all the virtues of those particulars universally,

and therefore do these virtues discover it to be well worthy the name

of an Universal Medicine: For this Medicament does not only exceed all

other Medicaments in the most speedy operation of its virtues in the

curing of the bodies of men, but also it plainly abounds with the same

admirable virtues in the bettering of the Vegetables and Minerals; and

therefore it is to be preferred beyond all others, and to be extolled

with the highest Praises.

But now, if in case it should abound with far more noble and more

efficacious virtues, (as to the taming and subduing the Diseases of

men) then it already hath; and yet, on the contrary, should effect

nothing by those its virtues in the melioration or amending of the

Vegetables and Minerals, it could not possibly claim to it self the

Title of an Universal Medicine, but would be rank’d amongst the

number of _Particular_ Medicaments, as tending only to the curing of

the Diseases of Animals. But now, seeing that (as we said before) my

_Aurum Potabile_ doth most powerfully help not only men, in the Animal

Kingdom, but likewise in all the Vegetables and Minerals, (out of

the Dominion of which three Kingdoms, _viz._ Animal, Vegetable, and

Mineral, there is nothing in all Nature to be found) and is a most

high Medicine unto them all; therefore also the Name and Title of a

_Universal Medicine_ doth rightly and properly appertain thereunto.

The Philosophers do indeed ascribe thus much unto their Universal

Medicine, _viz._ that it is able to heal all the Diseases of Mankind,

and of the imperfect Metals, and their defects, and transmute the

said metals into perfect Gold. But concerning its being the supream

medicine for Vegetables too, that they are silent in: Why they silently

pass this over, for my part, I cannot certainly tell, nor do I deem

it necessary to expound the same: ’Tis sufficient that my self have

proceeded farther, and do manifestly declare, that it will perform the

same in the Vegetables too.

But yet I would that every one should understand me aright, and not

count me so simple, as if I did liken or compare my _Aurum Potabile_

with that great Stone of the Philosophers, which transmutes vast

quantities of imperfect metals into most pure Gold by projection: No,

no, I do not ascribe such great Virtues unto my Medicine, which it has

not in it, but yet withal I cannot tell, whether or no in process of

time some better thing may not arise therefrom.

Farther too, the Philosophers say of their Medicine, that it can

make variously-coloured precious Stones agreeable in any colour to

the natural ones, out of all kinds of Flints. And now, perhaps some

or other will require this of my _Aurum Potabile_; to whom I reply,

as afore, so agen now at present, that my _Aurum Potabile_ is as yet

imperfect, and is but in its infancy, which haply (being brought by the

benefit of the fire unto perfection) will effect the self-same thing:

But in the state which at present it is in, and whereunto my self have

brought it, and ’tis at present constituted in, it is turned in three

hours space in a covered Crucible, into a transparent Stone, red like

blood, and resembling a Ruby: Of which, if a little bit be cast into

molten glass, it makes it green, yellow, sky-colour’d, or even black

too; according to the moreness or lessness of the quantity thrown in,

or according as it is longer or lesser while kept in Flux. If now it

operates these things, whilst unfixt and immature, any one may easily

conjecture what it would effect, were it brought to a perfect constancy

in the fire.

But it tingeth some sorts of the white Flints, kept for some hours in

the Fire, with various colours, and transmutes Sulphur it self into

most excellent Gold; which effect makes me more admire, than all the

things that I ever heard of; and how this betided me, it will be worth

the while, at present to make mention of. I did once put some ounces

of my said _Aurum Potabile_ in a porcelane dish, as they call it, and

placed it in Sand, that by the evaporation of the Phlegm, I might

reduce it into a Salt: But whilst I was absent, the heat of the Fire

being too much encreased, a good part of the Liquor boil’d over the

Dish, and spilt it self into the Sand, Now when I came to look to it,

I perceived that the Liquor which boild over the dish had hidden it

self in the hot sand, I took out the said sand, which with the _Aurum

Potabile_ was gathered into one body or mass, and I put it in a glass,

and poured Rainwater thereupon, and placed the Glass in hot Sand,

then I put the Water with which I extracted the Salt, into a Tunnel,

together with the sand which was to have the salt separated from it,

and so I separated by a Filter the Liquor thus impregnated with the

salt, from the sand, which said Liquor past through transparent, and

unchanged in colour and taste: But now this sand, which was white at

first, was clad now with a red colour, which stirred in me an exceeding

admiration, that this Potable Gold of mine should tinge the sand. This

sand I put in a Cupel, and brought it to the Test, and it yielded me

pure good gold; and this made me wonder the more; for verily it is a

wondrous transmutation, and such as I never heard of.

Upon this account do I perswade my self, that a piece of Crystal may

by a bare digestion in this potable Gold, be digested into a precious

Stone, but I have never as yet tried it, but yet I will try it, if God

prolong my Life.

Having made this trial with the sand, I presently conjectured, that the

sand which I planted my Herbs in, and which I moistened with my _Aurum

Potabile_, did not impart the full virtues, and all the qualities of

the gold to the Herbs, implanted therein, but did retain the better

part to it self, for its own melioration, and afforded but the smallest

portion thereof to the Herbs: Nor did this conjecture deceive me, for

upon this occasion I searcht farther into this business, and found it

even so. And therefore, for the future, I used no more sand, for the

communicating the golden virtues and faculties unto the Herbs, but

instead thereof, I used Sawdust, in which I began to sow or implant the

Herbs, for Wood is not endowed with such powerful or strong virtues,

as to be capable of extracting the aureous Essence out of the Potable

Gold, like as the sand doth.

Upon this accompt therefore any rotten Wood or even the Sawdust of

Wood will be more fit for this Work of planting, than sand it self is,

for the sand attracts to it self the most principal virtues of the

_Aurum Potabile_, and thereby doth better it self, and bestows upon the

Vegetables some small Reliques only. Had I not accidentally found this

effect, the sand would have robb’d me of much benefit.

Moreover, this thing likewise, which is well worth the knowing, must

not be passed over in this place, _viz._ that what herbs soever are

(by the help of my _Aurum Potabile_) grown up, they are all of them

greater and stronger than the common sort are, and do far exceed them

in colour, taste, smell, and in all virtuous qualities. The reason is

this, because the said _Universal Medicine_ is a meer fire, and bestows

its fiery vigour upon the Vegetables and Herbs: For it is a thing

sufficiently known, that by how much hotter the Countries be, so much

the more efficacious Herbs do they produce.

The Herbs that grow in the lower _Holland_ Countries, are not

comparable to those which the upper _Germany_ (which is of a drier

and hotter soil and air) doth produce, neither in odour, savour, nor

virtues. Nor doth High-_Germany_ produce Herbs of that efficacy and

bigness as _France_ doth, which is of a hotter and drier air than

_Germany_ is; for in _Germany_ Rosemary will hardly preserve it self

safe from being injured by the Winter season; whereas in the French

Desarts it grows so exceedingly well, as that it runs up like Trees,

capable of defending one against the Rain, the which thing is not usual

in the more cold Countries. Verily most excellent Honey is brought from

_Marseilles_, (where the Bees suck it out of the Rosemary Flowers)

into _Germany_, _Holland_, and other Countries, wherewith excellent

Metheglin is made, and other Fruits and Flowers conserved therewithal.

But that Honey which the Bees are wont to gather in _Holland_ and

_Friezland_, about in the moist Meadows and moorish Fields, from the

Flowers there growing, hath scarce any odour at all, but yet it is in

goodness beyond that which the Bees gather from the strong-smelling

Flowers of wild Trees, or from the Blossoms found in the barren Broomy

Thickets. By this therefore it appears, that there is a vast difference

between the Virtues of the Herbs in this or that Country, and that such

men are not a little deceived, who without any regard had, esteeming

of all the _Europæan_ Herbs alike, do attribute to the Herbs of the

Northern Countries, as _Denmark_, _Swedeland_, _Norway_, _Poland_, the

self-same Virtues as the ancient Physicians ascribed to theirs, in the

more Southern Countries. And thus do our modern Galenists, affirming

that their moist Herbs in these cold Countries are of equivalent

Virtues to those Herbs which the ancient Physicians have made mention

of; but Experience sufficiently testifies what effects they shew, and

what errours the said Galenists commit.

* * * * *

_Avicenn_, _Averroes_, _Ægineta_, and the pillager _Galen_, were not

_Germans_, _Swedes_, _Danes_, or _Polonians_, but dwelt in those hot

Countries, wherein the soil or earth was day and night heated with

the Solar rays, and impregnated with an aureous property, and so

communicated to the Herbs wonderful Virtues and admirable Efficacy.

Extreamly therefore do they erre, that dare attribute the very

self-same virtues to the Herbs of our colder Countries. But I confess,

that by the benefit of Art, the self-same virtues may be bestowed on

the Herbs, even in our most cold Lands, which those Authors attribute

to their _Arabian_ Vegetables; _Where Nature ends, there the Artist

must begin_, say all the Philosophers, but especially _Hermes_, who

is, as it were, the Father of all the Philosophers, doth clearly and

openly testifie the same in his _Smaragdine Table_, saying, _That which

is beneath, is like that which is above; and that which is above, is

like that which is below, for the accomplishment of the Miracles of one

thing_, &c.

And albeit that these words are expounded with divers Explications,

yet notwithstanding, the general sense and meaning of them points at

nothing else but the superiour and inferiour ☉, which generates all

things, and brings them to perfection: We cannot by any force draw

unto us the upper ☉, much less enjoin him to make our Lands partakers

of his more hot beams, and to fill the Herbs that grow therein with

the self-same virtues that the _Arabian_ Vegetables were endowed with:

Alas, the Sun neither hears nor knows us, but proceeds on in its

accustomed course, and dischargeth that Office which was imposed on it

by the Divine Power. If we are desirous of bettering those gifts of

Nature that are vouchsafed unto us, then must we set about the Work

of Art, and see whether or no it (being an imitator of Nature) can

afford us any help. And this it will do very easily, insomuch that our

_Europæan_ Earth may bring forth as efficacious Herbs as the _Arabian_

soil doth, and that with small Costs and Labours; so that there is no

need of my more chargable _Aurum Potabile_ for the accomplishment of

that business; for a sulphureous and fluid salt Water will perfectly

effect the same, seeing that in salt and sulphur the Solar beams are

abundantly concentrated and coagulated. This is our Terrestrial ☉, by

the virtue whereof all things do grow, which if we do but know how

rightly to fit and order, we should verily effect the very self-same

thing by the help of Art, that the superiour and natural Sun operates

in the Herbs, after its natural kind of way.

He now that neither understands nor apprehends these things, is not

at all worthy to be accounted a Philosopher, but follows after blind

Leaders, and hurries others as well as himself into darkness. The Sun

performs its course in the Firmament, according to its accustomed

manner, and cannot be rendered either greater or lesser: But we have

the inferiour Sun in our power, and can accommodate it to our Herbs

according as we list our selves, and in what quantity we please.

Upon this accompt _Art doth far outstrip Nature_; and ’tis in our

power, by the help thereof, (_viz._ of Art) to outstrip it, if so be

we have it and know how to use it. But this Discourse of mine hath

been more large than I intended, and minds me of desisting therefrom.

I suppose I have spoken enough for a wise man’s instruction; and thus

much I thought it was expedient for me to hint by way of a Parenthesis.

But yet however, that I may the more clearly and more perspicuously

set down all matters, that so every one may see and apprehend, that I

have set before them the meer pure naked Truth; I judge it expedient to

insert here yet more Examples and Instructions, that so whoever has a

mind to make trial, may in very deed experiment the Truth of this thing.

Coagulate my Potable Gold into a red Salt, and put in 3, 4, 5, 6, 7,

8, 12 grains, more or less, into half an ounce of Crystal glass melted

in a Crucible, that lying in the superficies thereof, the said grains

of _Aurum Potabile_ Salt may be molten. This done, the glass will

presently attract into it self the Tincture, and become of a Jacynth

colour, and so delicate, that it is not a whit inferiour in colour to

the natural Jacynth. NB. If the melting be continued yet longer, the

glass will be tinged with a golden, green, sky-coloured colour, and at

last with a black-colour too, if it be too long left in the fire.

He that desires to make a Ruby, let him put the bare coagulated Potable

Gold (without the addition of any peregrine thing) into a pure and

covered Crucible, and there leave it in fusion for some hours, and he

will get such a delicate blood-like coloured glass, as is capable of

refreshing a man’s nature, when debilitated with the multiplicity of

cares, troubles, and labours, and this by a bare looking thereupon.

And any one may easily conjecture what a refreshment it will be to a

man’s mind, when (after abundance of vain-spent labours, and exceeding

earnest expectations of the Blessing of God upon them), he doth at last

see with his own eyes, that that thing is possible to be effected,

which with such an incredible, ardent a desire he hath so long a time

sought after. Without doubt the seeing of the promised Land did affect

_Moses_ with an unexpressible joy, though he never entred thereinto.

What man knows by looking upon the seed of any thing, what colours

and what figure the Plant is of, that will proceed therefrom? but in

its growing up by a due nutrition, it doth at length become manifest,

which afore lay therein hidden: Even so the true first Ens of Gold

lies hidden in my _Aurum Potabile_, and is not visible to the sight,

much less doth that appear which shall or may by Art be made thereout

of, before it shall have arrived unto its constant fixity or fixation,

(as the Chymists phrase it) by the help of the fire. And therefore

must there be a patient expectation until this Infant wax ripe, and

attaining unto a man-like estate, it performs man-like actions.

Who would ever have believed that there lies hidden in an Egg the whole

essence of a Bird, with all its Members, Feathers, and whatever else

appertains thereunto, but that it is a thing so thoroughly common? The

Must of Wine, if drank in too great a quantity, hurts the stomach,

weakens it, and causeth Colick pains; and the same Liquor, after it is

become a strong and clear Wine, corroborates the stomach and the whole

body, and so at length lays off those virtues or properties which it

held hidden in it self whilst it was Must. He that knows a Vegetable

Seed, an Animal Egg, or a Mineral _primum_ Ens, doth at last also come

to know, that from a Seed there must proceed an Herb, from an Egg a

Bird, and from the first Ens of Minerals an Universal Medicine: But he

whose understanding cannot comprehend these things, but contemns them,

as an abject or contemptible Seed, Egg, and first Ens of Minerals,

_viz._ a sulphureous Salt, such a one doth even ignorantly despise the

Herb, the Bird, and the Universal Medicine hidden therein. Therefore

no body should contemn those things that he has no knowledge of. And

seeing it is clearly perceptible, that the first Ens of Gold hides

within it the true Universal Medicine, and which Time, Art, and Nature

will really produce unto the Light: Therefore there is no reason why

any one should undervalue my Potable Gold, or despise it, because it

is as yet in its infancy, and is like some common salt water; but he

should rather think thus with himself, that it is like the white of an

Egg, which hides within its inward bowels, as I may so say, its yolk,

which in process of time will bring forth a most delicate Bird.

But these things which I have already spoken of the nature and

properties of my _Aurum Potabile_ may suffice; its Medicinal use shall

shortly be clearly described amongst my chiefest Medicaments, and so

be published, together with them. But he that is minded to make use of

the same in the mean while, may safely do it, and without any kind of

hazard at all, for it operates nothing else, but what is conducive to

the good health of man’s body, corroborating the debilitated radical

humidity or vital spirit, and confirming it, by which the life of man

is nourished, encreased, and conserved many years in a wish’d-for,

healthful estate, just as a Lamp is kept alive by the pouring on of

Oil, or the vigour of the Fire by the apposition of Wood thereunto,

by which it is preserved from extinguishing and dying: But yet the

use thereof must be warily and judiciously admitted, because being a

meer pure fire, it must be moderately adhibited. At the beginning of

administring it, one or two drops may be given in Wine, Ale, or other

Drink, unto the Sick, but best of all in the spirit of Wine: Then the

next following day one little drop more may be added, and so the Dose

may each day be augmented by the apposition of one small drop, until it

work by Sweat and Urine, and sometimes also gently by Stool.

This Operation being made (and on this wise active) then the Doses are

to be in like manner daily lessened by the omission of one drop at a

time, until the Sickness be happily removed, and so the Sick need no

farther use of the same.

All things being thus rightly instituted, it will manifestly appear,

that all Sicknesses, yea, the hidden ones too, are expulsed by this

Medicament, and even as it were consumed like as Wood is consumed by a

burning fire, in such wise, as that nothing at all of it remains, save

the fixed Salt, but is all reduced into a Nothing: For all Diseases, as

we shewed afore, have their rise from moist humours, which nothing can

heal and remedy more commodiously and safely than this _Aurum Potabile_

of mine, which is such a vehement resister of all over-abounding

humidities, opening, inciding, consuming, and dispelling them, just as

the ☉ consumes Water in a Vessel, and wafts it away by evaporation.

Hence it is, that it both cures, and by way of a preservative, prevents

the _Leprosie_, _French-Pox_, _Quartane_, and all other _Fevers_; the

_Scurvy_, _Epilepsie_, _Apoplexy_, _Hypocondriack Melancholy_, _the

Stone in the Reins and Bladder_, the _Gout_, and all the _Diseases of

the Matrix_, both known and unknown, and the various Sicknesses of

Women, as also the dreadful _Plague_, with all the evil effects arising

therefrom. For it is found that nothing is subject to Corruption and

Death, but an abounding Phlegm, or an immature humidity which is wont

most speedily to pass into a putrefaction.

From hence it is clearly manifest, that the sanguine man, which is

endowed with a drier temperature, has a far better fruition of his

health than the phlegmatick man hath, who abounds with moisture.

Dry Sugar dures many years, but being moistened, it turns sowre, and

becomes ropy and ill-savour’d, tho’ it be a Salt, and is mixt with

other corruptible Vegetables to preserve them.

From hence may it be seen, that a superfluous humidity opens the Gate

for Death to enter in by, and seize upon the Life: But on the contrary,

a temperate siccity preserves all things in an healthful state, and

barrs up the passage against any corruption. The Roof of a curious

and stately-built House being full of chinks and holes, lets the Rain

in, which moistens all the whole structure, and causeth it to rot and

spoil: But if the holes in the Roof be stopt, and the windows by which

the Rain beats in be shut, and the windows on the other side of the

house, where the wet beats not in, be on the contrary opened, that the

warm Air passing in, thereby may throughly dry up all the moisture,

and so inhibit or put a stop to the Progress of Putrefaction, then the

whole frame and building will be kept sound and good, which otherwise

would be rotted and quite spoiled. Such men as live in the moorish

fenny Countries, and feed upon a waterish Meat and phlegmy Drink, are

for the most part of an unsound temperature, and troubled with Catarrhs

and the Scurvy. But on the other hand, those that inhabit high and

lofty places, and have the fruition of a drier and purer Air, and that

feed upon such meats as are more conducive unto health; these men know

nothing of those watery sicknesses, but have flourishing and strong

bodies, and have firm, compact, and excellently well tempered flesh.

And this difference is not found only to be in Men, but also in all

other things. For not only Bread, Flesh, Fruit, and such other things

as are used for daily food, do grow mouldy much sooner in the moist

places, and so corrupt, but also even Metals themselves too, as Iron,

Copper, Tin, and the like, even these cannot shun the corruption of the

Air, but are laid over with Rust, which (in a drier air) they do not so

easily contract.

By all these circumstances it is so clearly evidenced, that superfluous

moisture is to all things alwaies hurtful, and gives an inlet unto

Corruption, that I think there is no body that will dare to say any

thing to the contrary.

And therefore seeing that this _Aurum Potabile_ of mine doth (amongst

all other Medicaments, what Title soever dignified with) most notably

excel in the taking away of Corruptions, and may be most safely made

use of both for preservation from, and curing of Diseases, it ought to

be accounted and esteemed of as an _Universal Medicine_, and that very

deservedly, and which gives place to none.

These few things I was willing to describe here in this place,

concerning the use, efficacy, and virtues of my Potable Gold, in the

curing of the Vegetables, Animals, and Minerals. There shall suddenly

follow more concerning the same, in _The Description of the use of my

Principal Medicaments_.

It now remains, that I make some brief mention of the preparation of my

aforesaid Potable Gold, although I have already often done the same in

many places of my Writings, and have very clearly shown the same, but

yet after a Philosophical manner, and without setting down any Receipt,

but here and there by piecemeal; as for example, in my _Miraculum

Mundi_, in its _Exposition_ and _Continuation_, where it is briefly

described, so as that it therefore needs not any farther illustration.

But yet, that I may abundantly satisfie all men, I do (by way of

over-plus) admonish every one, that he do not think that this subject

is to be sought after from foreign and far remote places, with a great

deal of costs and charges; for the matter out of which my _Aurum

Potabile_ is made, is in every place, and offers it self even in a

manner _gratis_, to the most poor as well as the richest, and without

Costs, and is brought to its perfection in three daies space: To that

perfection, I say, (that you may rightly understand my mind) as its

infancy requires, _viz._ so as to become a _Lac Virginis_, or a clear

Universal Medicinal Water, which I call _Aurum Potabile_, and in which

the most precious Dragon’s-blood lies hidden, which is to be transmuted

in a certain limitted time, by fixation, into a constant Salamander;

the which I have not as yet ever effected, and therefore forbear to

use more words, resting satisfied with this my _Aurum Potabile_, which

I have many a time prepared by my labour, and here treat of, and

forbear to multiply any more words about things of greater moment. In

the mean time I doubt not, but that (if time and labour be bestowed

hereabouts) this _Aurum Potabile_ would arrive unto the utmost fixity

and constancy, both in the moist and in the dry way.

Farthermore, I deny not, but that this same _Aurum Potabile_ may be

made of all the things of the whole World, but yet easier and sooner

out of one subject than another. _There is no Infant that is born so

poor, but that he necessarily enjoys that subject, and cannot live

without it_: Therefore some of the ancient Philosophers have written,

_That =Adam= and =Eve= had the same matter in =Paradise=_; when as yet

they had no cloathing.

_Mary_ the Prophetess and Sister of _Moses_, calls it, _The Work of

three hours_; another calls it, _The Philosophical Work of seven

daies_: I _Glauber_, being a new Disciple of _Hermes_, do most truly

affirm, That this my _Aurum Potabile_, which I here treat of, may be

perfected not only in three daies, but even in three hours space, and

that out of such subjects as are every where to be found, and which all

men know and make use of, and cannot be without.

I speak the pure naked Truth, without hiding it under any Coverings of

similitudes or enigmatical expressions. And that no body may think that

these my Writings are not to be understood according to the Letter,

but that they conceal all things under an hidden meaning, I do again

affirm this third time, that the _Aurum Potabile_ which I write of, may

be made of any Vegetable, Animal, and Mineral, but yet sooner out of

one than another. For although any one may prepare it out of a piece

of Wood, Bread, or Flesh, and out of an handful of Straw, Leaves, or

Grass, yet notwithstanding, it may be easier made out of an handful of

the salt of any Vegetables and Animals, as being their concentrated

center; and this I bequeath to the whole World as an infallible Truth.

But I would have every one rightly to understand me, what Salt I here

point at, _viz._ I mean no other, but that which is to be found in all

things.

But that the true meaning of my words may be yet the clearer and

openlier disclosed, I will adjoin a short but fundamental Discourse.

It is not sufficient for a lover of Art, that is inflamed with a

desire of obtaining some good thing, barely to read over such or such

a Philosopher, and presently to perswade himself, that by the meer

reading, he shall forthwith understand clearly and perspicuously the

Art treated of. No, but he must accurately meditate, and consider what

that is which he seeks for, whence it hath its original, and by what

means or what way he may obtain it. For if we will make our search from

the utmost and extreamest Coasts (or Bounds as it were) even to the

inmost bowels or center, we shall find, that God was One and alone from

Eternity, even till the time wherein it pleased him to create visible

things for His own glory and delight. And when He went about doing

this, He said, _Let it be_: Assoon as this _Fiat_, or _Let be_, was

pronounced by God, it began to move it self, and to change (or turn)

into four Elements, out of which Elements there afterwards arose all

those Creatures, which can be discerned with our Eyes, and without the

four Elements they could neither be nor consist, and without them even

Nature her self can bring forth nothing.

Now, if any one would endeavour after what is purer and better than

those things which are generated from the Elements, he must make his

attempts by _ART_, the which, by overcoming or outstripping _NATURE_,

hath its tendency to that Butt whereunto Nature cannot attain; and

he must there begin his operation where Nature ended hers, as not

knowing how to make any farther progress: For then is a _Quintessence_

obtained, which exceeds Nature one degree, and cannot be promoted by

Art any farther.

But if any one has a desire of obtaining any better and greater thing

than this same _Quintessence_, he must then proceed some other way;

for (as we said but now) Art cannot make any farther progress beyond

a Quintessence: And therefore necessity requires, that there be made a

regress or retrogradation unto the Center from which the very Elements

themselves have their original. This Center is that Divine _Fiat_ or

_Universal Hermaphroditick_ Salt, participating of both natures, which

being the true _Primum Mobile_, comprehends hidden in it self two

contraries, which acting one upon another, do bring forth the three

Principles of the three Kingdoms, _Vegetable_, _Animal_ and _Mineral_,

and do nourish them by the four Elements, and multiply them, and this

is the common course of nature.

But now Art makes a much farther progress, and reduceth the

_Circumference to the Center_, and doth not permit unto that _Center_

or _Primum Mobile_, that the _Patient_ be overcome or subdued by the

_Agent_, by the operating of those two contraries upon each other,

nor does it suffer it to pass into those three kingdoms, _viz._

_Vegetable_, _Animal_, and _Mineral_, as into its Circumference, but

doth so subdue, and keep, and bridle in that _Primum Mobile_, that

it does not divide or dilate its Virtues by a large circumferential

walk, as it were, but doth in a manner swallow them down into its

own self, or concenter them; just as if a Dragon should bite off his

own venomous Tail, and therewithal nourish himself, when he cannot

light upon any other Food, and so by this means becomes a most high

Medicine. And therefore most wisely said _Hermes_, _Our Dragon doth

not die, but by its Brother and Sister_. It is a thing necessary,

that one fire should overcome the other, and transmute it into a more

noble essence. Such a fire as this, is my _Alkahestical Arcanum_, or

true _Aurum Potabile_, with which wonderful things may be effected.

It is a transparent clear Water, wherein the colour and form of fire

lieth hidden and introverted; but yet that internal Fire is easily

and speedily manifestable, and educible unto view, by either the dry

or moist Fire. The dry way is done by the heat and fire of common

Wood-Coals; and as for the moist way, a well-rectified Spirit of Wine

is to be used, and such as is void of all its Phlegm. Take therefore

of the dry and concentrated Fire ℥ j. put it into ℥ iij. of the moist

Fire or Spirit of Wine, which moist fire will presently swallow up

the dry one. These being both of them digested by a due heat of Fire

for some hours, in a long-neck’d Phial or Bolthead, will put on a

blood-red colour, and will manifest and expose to view its concentrated

Virtues, with curious colours, and with a pleasant taste and smell, by

which heart-corroborating qualities it far excels all other Aromatical

Essences, that serve for the strengthening of the heart; for those

properties which afore lay turned inwards, and were shut up in its

inmost bowels, are all of them drawn forth and made visible, and become

subject to the external distinguishing senses. By this means the abject

and little Infant which was clad in a white colour, becomes a speaking,

strong, and prudent man, and this very _Lac Virginis_ it self is

changed into the most efficacious _Dragons-blood_. This now is the most

true _Aqua-vitæ_, and the most true _Wine of Health_, some few drops of

which being daily taken, do conserve good health, and bestow long Life.

Many honest men have with their own eyes seen at my House the admirable

and most speedy effects of my often-mentioned true Potable Gold, and

especially its operative efficacy in the transmutation of the Imperfect

Metals.

If therefore such a one as is troubled with grievous Diseases, and who

finds no help in those vulgar, commonly-known Galenical Medicaments,

shall need the help of this my _Aurum Potabile_, I will out of

Christian Charity willingly bestow upon him so much thereof, as may be

requisite for the recovery of his former health; and this I will the

rather do, that the wonderful miraculous deeds of the Divine Power may

be made known in these last times.

No body shall fish out from me more Directions than those which I have

too and agen hidden in my Writings, concerning this _Aurum Potabile_;

let it suffice every one, that he can find this Medicine ready prepared

in my hands, the which scarce one of an hundred would be able to make,

were he a Possessor of the Secret.

This Medicine shall lie ready prepared by me as long as I live; I

will not deny it to any body; nay more, I will openly shew the use

thereof too, unto some of my friends, in the melioration of both the

Vegetables, Animals and Minerals themselves, that so the Wonders of

GOD, and the possibility of Art may be manifested, and come to light.

And now, may it please the Omnipotent GOD, who is the beginning

and the end of all things, to inspire us, out of His meer Grace

and Mercy, and implant in our cold hearts, which are stopt up with

darkness, the warming heating spark of His Holy, Eternal, Infinite,

and all-correcting Light, that it may therein, as in some saltish and

sulphureous Earth, be nourished, and grow up like a little Seed, and

bring forth Fruit a Thousand fold, to the Salvation of all our Souls.

_Amen._

THE

SECOND PART

OF

Miraculum Mundi.

In which is described the Magnificent Coming of

ELIAS THE ARTIST;

And that the wonderful _Salt of Philosophers_ is the most Excellent

Medicine of _Vegetables_, _Animals_, and _Minerals_.

By the help of which, not only _Vegetables_ do grow, and are

multiplied; Diseases of Men and Animals, whether internal or

external, are miraculously Cured, and Imperfect Metals really

changed into _Sol_ and _Luna_; yea, pure _Sol_ rendered able

to sustain the Force of Fire beyond the natural 24ᵗʰ. to

the 28ᵗʰ. degree but also from every Plant natural _Sol_ is

extracted, and disposed to _fixedness_, for multiplication of it

self.