3. _The Third is between =Spain= and =France=._

_He now that shall find these, will be carried in Triumph, and be

admired by all: Likewise between =Suevia= (or =Scawben=) and =Bavaria=,

there are Books which contain no mean and common Artifices, that will

offer themselves together with precious Stones and a Carbuncle._

_I will here likewise declare the Age of such as shall find them._

_The First will be 31 years old._

_The Second 50 years old._

_The Third 28 years old._

_And these shall be found not long after the exit (or ruine) of the

=Austrian= Empire, and it shall happen, that in this very same time, a

Yellow Lion shall come out of the =North=, which shall be Persecutor

of the Eagle, and at length its Conquerour: He shall subject under

this Empire all =Europe=, and a part of =Asia= and =Affrica=, and

shall profess the good and =Christian Religion=, and shall have many

Followers thereof. It shall first of all be a most troublesom work for

him to chase away the Claws of the Eagle out of the Empire; but afore

this comes to pass, there will arise extreamly great Dissentions, and

various Grudges amongst all Men in all Countries; the Inferior will

rise against the Superior, so that there will be a great tumult, but

yet notwithstanding the Members shall suffer the punishments of their

wickedness, and the head abide safe._

_Nor shall here be an end, but there shall be kindled a great fire,

which shall turn all into ashes, but the Omnipotent God will be at hand

to help his own people, for there shall yet remain a small sparkle of

Piety, which will take rooting, and encrease by little and little, and

strike a terrour into the plundering Robbers, and make that alive,

which seems to be dead. The Enemies and Persecutors of Christ, will

call themselves powerful, and every where bring in great Devastations,

insomuch that there will seem to be an end of our Actions._

_Now whilst the Enemy is placed in the very topmost pitch of fortune,

the most Just God, will (by the help of a small company) destroy, and

utterly root out the Northern Lion, accompanying him, together with

all his Clerks; yet abundance shall be Converted, and believe on his

Omnipotence, and in the most Holy Name of God._

_When therefore this Lion hath gotten the Eagles Scepter, every body

will reverence, and run after his Majesty: He_ _shall be powerful in

Deeds and Counsels, and the Subjects that now refuse him, shall receive

him with the greatest joy, and acknowledg him their Superior._

_Then must the aforesaid Treasure ’twixt =Suevia= and =Bavaria= be

found, which is equivalent to the Riches of twelve Kingdoms, where also

lies hid, a Carbuncle, as big as an Egg, richer than any price._

_The other Treasure that lies between =Spain= and =France=, is indeed

great and potent, but yet it gives place to the former, it shall be

manifested at the entrance of the Lion that comes from the North, and,

which shall take the Eagle, and then at length shall men consider well

what I =Theophrastus= have been._

_Now when the praised Northern Lion hath finished his Course, and hath

broken the edge of the Eagles Claws, then shall Peace and Concord every

where speedily and vehemently fly thereunto, but yet he will send

afore, some signs and tokens by which it shall appear unto us, that

the Messengers sent forth shall declare the coming of the Lord. There

is yet one only thing that I =Theophrastus= do beg at your hands, that

ye do not any of you impute unto me the things which I now lay open;

forasmuch as I cannot be against the Will of God, which I must put in

execution in the Nature of things._

_These are those Secrets of Secrets that I was willing to open

unto you. This Treasure far exceeds other Treasures; my Arts are

hidden in that place betwixt =Suevia= and =Bavaria=, and they are

these, =viz.= =The true Transmutation of Metals of a short way: The

Universal, more than perfect: The= so much talk’d of =Aurum Potabile=,

and =Philosophers stone=: But he that by the guidance of God has an

entrance opened to the finding of them, shall there find (besides

other stones) a precious Carbuncle, which lies hidden in a little Box

cunningly made by Men, and covered over with Gems; the Key of the

little Box is in a Golden Coffin, the Golden is put in a Silver one;

the Silver one in a Tin one; and it lies in such a place as God hath

chosen, or appointed._

_The Omnipotent God will bestow upon him that finds them his Divine

Benediction in all his Affairs, and will give him power to oppress

all evil, and to draw out good; whereby things necessary may likewise

be obtained from God who is able again to reduce the world he made of

nothing, into a nothing: Let the Son and Holy Spirit be also with us,

the Blessed Trinity, for ever and ever._ Amen.

* * * * *

First of all, _Paracelsus_ saith in this his Prophesie, that Men shall

draw him out of his Grave, and place him towards the East; who is so

simple as to think that this is to be understood according to the

Letter? What Profit and Honour would thence arise to _Paracelsus_, if

his Bones were digg’d forth, and translated into another place? Whereas

if he were even now living, he could not desire a better and more

excellent Tomb, than that he lies in. Whilst he was living, he was not

so proud; he very well knew that the Honours of this World are fading

and vain. Nor did he ever require, that any Epitaph should be erected

to his Honour: Although (when his Friends had taken care to lay him in

a decent place.) The Magistrate commanded a very notable Epitaph to be

engraven on his Tomb-stone for a Testimonial of his Deeds, the which

Epitaph will bring him Praise enough while the World lasts. The said

Epitaph runs thus.

_The Epitaph of =Theophrastus Paracelsus=; which is to be seen

Engraved on a Stone at =Saltzburg=, in the Hospital of =St.

Sebastian=, erected against the Wall of the Church._

Here lies Buried _Philippus Theophrastus_, an Eminent Doctor of

Physick: Who by a Wonderful Art, took away those Dire Maladies, the

_Leprosie_, _Gout_, _Dropsie_, and other the Incurable Diseases of

the Body; and Honourably Distributed, and gave his Goods unto the

Poor. He Died the _24th._ Day of _September, Anno 1541_.

How could he be possibly more praised after his Death, than I see to be

done by this Epitaph. But yet I would not have you think that I desire

you to account of my Opinion as if it were Gospel. It pleased me here

to put it for this end, to shew, what my thoughts are, as concerning

this thing, every one may believe as listeth him, but as for my part

I will in no case believe, that the Prediction is to be explained

according to the Words or Letter: But whereas it is said, that he shall

be taken out of his Sepulchre, and put in another towards the East, I

do thus interpret it: That if any shall understand his Writings, they

shall thencefrom perceive what, and how great a one he was, and so

will make his Cause their own, and will defend his Writings against

Inimicitious Zoilists (or Carpers) and Ignorants, who as well since his

Death, as whilst he was alive, entreated him very inhumanly, and as it

were, oppressed him with Lies, and Infamous Libels, and so do they take

him as it were out of his obscure Tomb, and place him towards the East,

by which it may appear to every one what an incomparable Man he was;

to the performance of which, I will not refuse to lend my poor help,

though small, (God permitting.)

He doth afterwards add, that there are three great Treasures hidden,

which whoever shall find, shall triumph very nobly; the places which

_Paracelsus_ points at, and where those Treasures are hidden, are,

where the Metals are digged; and indeed such places they are, as in

which there lies hidden the highest Tincture, and which otherwise is

not to be found neither in Gold, nor Silver, nor in all the other

Metals, or Minerals.

I do think that _Paracelsus_ knew these Minerals, and made a Tincture

of them, and thereupon was willing thus obscurely to describe such

Treasures.

He that shall find, that is dig it forth, and shall know the way

of preparing a Tincture thencefrom shall doubtlesly be magnified,

especially if he will disclose them unto others.

Now I believe that if these Treasures should be digged out by some

godly, honest, and wise Man, (for the finding them is denied unto

reprobates) would not hunt after or affect vain Glory, but be

contented in that he knows it: But it is not convenient to open or

disclose what this _Minera_ is, wherein God hath put such a singular

Tincture, and which he hath hidden from the proud and covetous. But

seeing that all things reside in the hands of God, who can give unto

his own People that which he denies unto others, I do not at all fear

any one’s exhausting so easily a Treasure lying so profoundly hidden,

although I should make known this subject.

Thus much I have experienced, that there lies in them a much more

excellent Tincture than in the other Metals or Minerals, but I do not

boast that I have thence drawn the universal Tincture and made it fix,

for time and occasion would not as yet permit it. But I have often

times in a particular way instituted a graduation of _Luna_, by the

help thereof, insomuch that it hath left some fix’d _Sol_: Whereby

I have observed, that many excellent and profitable things may be

effected, when that volatile Tincture is by the rule of Art made fix’d

and fluid. However I will make trial, if God shall vouchsafe me life

and strength, and see what I shall thence obtain.

As concerning the name of the subject, it is called _Magnesia

Saturnina_: which is found between _France_ and _Spain_ in the

_Piedmont_ Mountains; ’tis commonly called the _Piedmont-magnesia_,

but ’tis very much unlike (to one another) for some of it is of a

yellow colour, and this the _Venetian_ Glass-men use, when they make

Glass, that it may become pellucid and transparent. The Glass doth at

first become of a purple or Amethist colour, but this colour abides

not one hours space in the subject, but it evaporates, because it is

not fix’d enough as yet, and then the Glass becomes wholly transparent

and bright, but if they would have the Glass hold the purple colour,

they presently work it up as soon as ever the Magnesia is therein

molten. Many years agoe, when I attempted operations about things of

less moment, and changed Crystals into variously colour’d Glasses, I

found that this purple colour was not fix’d in the Fire; and that the

Magnesia had in it many impurities, whereby my Glasses were obscured:

But yet I attempted to extract from thence the pure Tincture by Art,

and to free it from its unclean fæces, and to this end used various

Menstruums, but yet effected nothing; until at length I saw that by

mixing that magnesia with fix’d nitre, it was by boiling them in a

strong Crucible, opened by the Nitre, from whence proceeded a delicate

purple colour. I poured out the Mass and powdered it, and extracted

it with hot Water, and passed the Liquor through a Filter, and then

had I a most dainty purple fiery liquor, which did almost every hour

(standing but only in the cold) change colour, so that it became one

while green, then sky colour, another while of a blood colour of

its own accord, then again presently it received other most elegant

colours. Out of which liquor I did a-new separate the more pure part,

and I used this red powder to tinge my Glasses, the which thing I

indeed obtained, but because the Tincture was more fusile than the

green stone it self which it was extracted from I was constrained to

leave it off. However this I experienced, that there lies a mighty

Tincture hidden in the said Magnesia, and thenceforward I pondered upon

the business more deeply, and adjoined the Magnesia thus fusile unto

_Luna_, and then I found some _Sol_: but I could not bring the work to

any fuller perfection because of the want of time, & store of business.

I am of that opinion that (by Gods permission) a Tincture may thence be

extracted for Metals and Animals. These are my conceptions, but I well

know, that the ignorant _Momus_, or Carper, will hence take occasion

of mocking at me, but this I cannot at all hinder.

This _Saturnine Magnesia_ in the _Alps_ of _Julia_ is much purer and

excellenter than that _Piedmont Magnesia_, is and there is in it more

Tincture, the which we may extract most easily by the help of Nitre,

and albeit the _Minera_ be of a yellow colour, yet is there extracted

thencefrom by the benefit of Salt-petre, a most elegant Tincture, of

a greenish colour, and is likewise one while purple; then sky colour,

then again red, and by and by again it assumes a green colour, the

which also is so fusile, it fixeth every _Luna_, and doth in some sort

make it golden. These two Minerals I have often times handled, and have

thencefrom gotten the green Lion, but have not proceeded any farther.

The third Treasure ’twixt _Suevia_ and _Bavaria_, is not much unlike

unto these two, and without doubt such kind of Treasures will offer

themselves even in many other places where such Mountains & Mine-pits

are found out, were but the right way of digging out and ripenning

them, but known unto us; which knowledge is only granted unto the Sons

of GOD.

These things was I willing to mention, that so it may be known what

my opinion is as touching those Treasures. For I am firmly perswaded

that the universal Medicine may be thence prepared, especially out of

that which very much abounds shining in Metal resembling a vein of

Lead, and yet yields not any Metal by fusion, because of its exceeding

volatility, and of wholly flying away in the form of a vapour: Yet

nevertheless, that Northern Lion is able to master it and to fatten its

young ones thereby. And if GOD shall vouchsafe any one such a Treasure,

he will verily find more Art-containing Books than is indeed needful.

And whereas _Paracelsus_ adds that the Lion out of the North will

(after he hath found the aforesaid Treasures) become a Potent Monarch,

this is easie to be believed, for he is enriched with the digged-out

Treasures, and is able to manage his affairs as listeth him. He will be

able to give whole Kingdoms unto others, and yet his power will not be

diminished, he will in like manner be able to institute good precepts

and government, and there will be a notable affluence of all things,

insomuch that there will be nothing wanting. There are many Men would

lead an honest Life, were they not constrained by poverty and need to

do evilly.

The Northern Lion is able (when he hath found the Treasure) to abolish

all these vices, and contrarywise recover a good political Governance,

Peace and Quietude. For Wealth and Riches are able to transmute Strife

into Peace, and these the Northern Lion can abundantly exhibit,

insomuch that he may deservedly be Stiled a most Potent Monarch. But if

so be that evil companion, _viz._ Sulphur be joined unto him, which may

provoke him, he becomes more venomous than the Basilisk, and is able

to kill in a moment of time, both Men and Beasts, yea to ruin Castles,

Mountains, and Fortifications, and to annihilate them. But on the

contrary when he hath found the Treasure, he becomes tame and liberal,

and lays off his anger, and bestows on all Men sundry most acceptable

gifts.

Furthermore, _Paracelsus_ saith that a yellow Lion shall come out of

the North, which shall dull the Eagles Claws; all which verily is to

be only understood concerning Salt-petre’s transmuting virtue much

conducing to a perfecter augmentation of the Metals, from whence ☉

and ☽ together with the Carbuncle may be atchieved; and not at all

of a certain Northern King and the Roman Eagle. For the yellow and

fiery Lion which is here treated of, is fixt Nitre, and if it be

joined to the volatile Eagle, that is, to the volatile Corrosive Salt;

this (Eagle) is overcome by that (fixt Salt) and is tamed, because

the Corrosive virtue which it abounded withal, is taken away: So

that he that is skill’d in Chymistry may well enough understand what

_Paracelsus_ drives at, and that he does not at all mean those Monarchs

and Rulers, as may be gathered out of his Manual, where he Writes, that

the Blood of the red Lion is to be commixt with the liquor of the white

Eagle, and that from them by a due Coction is the universal Tincture to

be extracted.

Therefore they do evilly that interpret the Writings, and these

predictions of _Paracelsus_ otherwise, they earnestly expect external

Monarchs, but experience hath taught that those Lions do bring with

them nothing but an hungry Stomach, which can hardly be well filled (or

satisfied) with the Sheep and Lambs of all Countries. And I pray God,

turn them from us and continue unto us Peace and Concord, which is most

of all to be wished for.

Moreover _Paracelsus_ further saith, that he was constrained to detect

this Treasure and hidden secrets, to shew the nearest way to the

description of the Philosophers-stone, which (Stone) whoever finds and

knows how to open the Gate, he shall find a Carbuncle as big as an Egg,

together with other Gems, which are conserved in a Chest made of Gold

and Gems, and this Chest in a Golden Sepulchre, the Golden one in a

Silver one, the Silver one in a Tin one, on which the Key is placed.

And now will there be any one so foolish as to interpret this according

to the alleaged Words: No certainly unless he be deprived off the light

of Nature. It was never heard off, that ever there was any Carbuncle

found of the bigness of an Egg: neither the _Roman_, nor _Grecian_,

nor _Persian_ Monarchs are reported to have had such an one, and from

whence then should _Paracelsus_ only have the same? All Men therefore

see that this Prophecy is not at all to be understood barely according

to the Letter. Now in that he calls the universal Medicine a Carbuncle,

he does not therein offend, because even other Philosophers have

imposed upon their Tincture this very name, and this meerly because of

the form it has, for if there is to be a certain Tincture that should

tinge the white Metals into yellow _Sol_, it must of necessity be red;

and therefore some of the Philosophers have likewise called their

Tincture _Hæmatitis_, for likeness sake.

Nay more, forasmuch as it is mentioned of the Carbuncle that it shines

in the night like a burning live-Coal, and yet such a stone was never

any where seen or found, it necessarily follows that those things

which are delivered thereof are not to be understood according to the

Letter. The chiefest _Lapidaries_ do Witness that they never saw it;

the Oriental Rubies are the chiefest red Gems that we know of, of

which there is scarce one found that is bigger than ones nail, which

notwithstanding, if it be pure and shining, is sold for many Thousands

of Duckets. In like manner, Granates are red, and of a meaner price,

and shine no more in the Night than Rubies do. But that a shining in

the Night like a live-Coal, should be attributed to a Carbuncle, is not

done without cause; verily, the Authors of that thing are not at all

to be supposed to be such Merchants, continually handling Gems, (as if

they had ever seen such a stone): No, but they were the Philosophers

themselves, whose words which they wrote of the prepared Tincture,

the after Writers did falsly construe their meaning and understood it

literally, perswading themselves that there was such a Carbuncle in the

nature of things. Therefore we have no reason to induce us to believe

that the ancient Philosophers did in very deed describe or mean such

a Stone as shines by night, but let us rather perswade our selves as

being thereto constrained by the Verity of the thing, that they did not

in the least mean a natural stone, but a stone prepared by Art, and

their Tincture. And this, the very Name it self seems to point out; for

_Carbo_ signifies a greater Coal; and _Carbunculus_ signifies a little,

or lesser Coal.

Now if so be that any one would endeavour to prove with Oaths to this

blind, proud, and wicked World, that such a red stone shining by night,

may be made of a Wood, or stone Coal, certainly every body would mock

at him, and would say, That he propoundeth meer Lyes; and therefore no

body ever dared (though he were never so certain of the Truth of the

thing) to write ought of the same.

But some or other will say, Whence come you to know these things, and

by what Notes or Testimonies do you prove that you are to be credited,

as touching this Business, seeing no body ever writ that these things

were so? To such an one I answer, That I leave every one at his

liberty; for whether he believes my Sayings, or believes them not, ’tis

all a case to me. However I say, that I can change by melting, a meer

black Coal by the help of a Salt (but not common Salt) into a most red

stone in one hours space. For Coals are nothing else but a fixt and

volatile Sulphur, which if we will fix it, will be fixt; if we will

volatilize it, it will be so. A wood Char-coal (though there’s much

difference amongst them) should it lie shut up firmly & most tight in

an Iron Vessel even for an hundred Years so as that no air get in, and

should be (all that while) kept in a most vehement fire, yet would it

not shew the least sign of being consumed or changed, but let but the

air come unto it, and it will be reduced into ashes in a moment. If now

you have understanding and sense, consider with your self more largely

as touching this thing, and you will find many profitable and good

things if GOD shall open unto you the Eyes of your mind: This red stone

having the form of Glass, being poured out of the Crucible, shines in

the dark like a burning Coal, according as is the Coal you prepare it

of. And albeit that this Glass can perform many good things in Medicine

and Alchimy, yet it is not at all the Stone of the Philosophers, which

they call a Carbuncle, for that must be fixt, and resist the Fire,

both which are denied to this Glass to be, for it is volatile, and can

easily be changed by the Fires force.

I have several times made this stone of Salt and a Coal, but never had

time as yet to bring it to a perfect fixation, and therefore I cannot

determine certainly, what may be farther hereof made. However I would

not have the lover of the wonders of GOD to be unacquainted with this,

that (_viz._) my said Stone of a Coal, or my red Carbuncle, if it be

dissolved in the air, it yields a green fiery Liquor, which if smeared

upon any Silver it gilds it as Sulphur does. If the Divine Clemency

shall supply me with life and strength and that my enemies, and

opportunity shall permit, I will some time or other set about the work

of fixation, that so it may appear what is thence to be hoped for.

And now friendly Reader who art not addicted to either party tell me,

whether or no there does not redound unto thee more light from this

most brief treating of the Carbuncle, than from the obscure _Lucerna_

or Candle of I. H. S. in whose Book there are indeed the names of a

many Authors cited, but none of their Writings are explained, and

therefore it is rather a bringing others into a Labyrinth, than a

showing of the true way.

_Paracelsus_ adds, that this Carbuncle is hid in a little Chest made

of Gold and Gems, this Chest in a Golden Coffin (or Tomb), this in a

Silver one, and finally this Silvery one in a Tin one; which sayings

verily are to be taken or understood in a far other sence than they are

uttered, as well as the words foregoing: For to what end should there

be such a multitude and variety of Coffins? My opinion hereabouts is

this: Forasmuch as there lies in Tin (as _Paracelsus_ testifies in his

Book of _Vexations_, when he saith, that _Jupiter_ has much Gold in it,

and not a little Silver) a spiritual Gold and Silver hidden, and that ☽

contains ☉, and ☉ contains Tincture, we are to understand these things

of them, they being as so many Coffins.

But some may say, to what use serve the Tin and Silver, if they are

to be removed afore we can come to the Golden Coffin, and get to that

which contains the Carbuncle, may we not presently even at first dash

seek such a stone in ☉, and leave Tin and ☽ untoucht? I could most

easily satisfie such an objection, and give a sufficient reason of

_Paracelsus_ his Writing such things, but that I judge it inconvenient

to communicate such things of so great a consideration (or moment) to

wicked Zoilists or Carpers.

However I cannot here let this slip, _viz._ that there lies hid in ♃ an

excellent Mercurial Liquor, which is thence extractable by the benefit

of that Key which lies upon the Sepulchre or Tomb, _viz._ by the

benefit of Salt-petre. This mercurial Liquor, loosens the bonds of ☽,

and makes it fit, so as to be extracted (or made into the best ☉, out

of which the Carbuncle is to be afterwards made, for every (kind of) ☉

doth not at all resemble the nature of a seed, but supplies the place

only of an House or covering, which containeth seed in it, and which

(covering) must of necessity be removed by him who desires the seed it

self.

I have in other places shown how properly the metalline stock or nature

may be compared to a Vegetable Apple: _Saturn_ is the root of the Tree;

_Mars_ the Trunk or Body; _Jupiter_ the Bark of the Trunk; _Mercury_

the Juice contained betwixt the Bark and the Trunk; _Venus_ the green

Leaves; _Luna_ the white Flower or Blossom; _Sol_ the Fruit or Apple of

the Tree containing the seed of the Vegetable.

Now then, even as it is a thing evident to all, that the Apple it self

is not the seed of the Tree, but the Nut or Kernel is hidden in its

inward part, so that the Apple doth only keep or hold in it the seed;

even so in like manner ☉ is not at all to be accompted as the seed

of Metal, but only as a preserver (and coverer over) of the seed. He

now that lights on the true Key, which _Paracelsus_ hath put upon the

Golden Coffin, (_viz._) the inside of Salt-nitre, he will be able to

open, not only the Tin Coffin, but the Silver and Gold Coffin too, and

to take that Coffin thereout of, which contains the Carbuncle and other

Gems.

These are the things I was willing to publish according to my opinion,

concerning that great Carbuncle lying so deeply hidden in those

Coffins: I permit others to expound them otherwise, for I do not

offer these things to the old Men who stiffly contend for their own

conceptions as it were for the best thing they have, it being an hard

matter to tame an old dog; but I present them to such only as are the

younger students of the true Hermetick Physick or Medicine, and who are

not already drawn into various errors by the reading of many Authors.

And he that refuseth to believe that even the greatest _Arcana_ may be

handled or treated of in a meer simple or plain Stile, and that they

need not at all any prolixity, shall never attain his wish’d for end,

though he were able to recite by heart even all the Philosophers Books.

And thus much may suffice in this place.

Lastly, _Paracelsus_ adds at the end of the Prophecy, that the most

Great and Blessed GOD will grant to the finder out of these Treasures

notable Power and Fortitude, whereby he may oppress all evils, detect

good things, and get every profitable thing, certainly whoever he be

that shall find such an universal Treasure, he will labour to suppress

every noxious thing, and to disclose (on the other hand) whatsoever is

any ways profitable for man-kind, and necessary, and this to the very

utmost of his power. For the Philosophers say, _Our Art doth either

find a Man honest and godly, or it even makes him such an one_; that

is, it is altogether impossible for such an one that lights on such

Treasures to be an ungodly Man, so, as for those highly precious gifts

of God not to stir him up to godliness and Mercy.

I could render this Prophecy of _Paracelsus_ more clear, but that I

study to be brief, and could manifestly prove, that it is not to be

understood according to the bare Letter, but that _Paracelsus_ had

regard to this great universal of the Philosophers, which is clearly

enough hinted in these words which are mentioned at the end of the said

Prophecy, _viz._ _That all evils may be kept under, (or abolished)

and that all good things may be drawn forth or advanced, and withal,

all necessary and useful things may be gotten_. These words do openly

enough point at the universal Treasure of the Philosophers, by which

all evil is kept under, and all good educed, and all necessary and

profitable things acquired. On this wise are my Conceptions of them,

let another interpret them according as seems him good. For when the

Lion shall have found the said mineral Treasure, he will be incited or

stirred up to such a great passionate wrath and power, that is able

easily to dull the edge of the Eagles Claws, that is, his adversaries.

’Tis impossible for the Eagle to get such a Treasure, but a thing most

easie to the Lion; For there is not a subject in all nature that can

make the Lion so fiery and powerful as the _magnesia Saturnina_ can,

and therefore it easily tames all Corrosives, and cuts off their Claws.

Experience confirms the things I here mention, and therefore I will say

no more: Yet however I think it expedient to add this one thing more of

the nature and properties of the Lion and Eagle.

It is sufficiently manifest, that the Eagle is called the King of all

Birds, and the Lion the King of all four-footed Beasts. Not, as if the

Eagle were the greatest amongst the Birds, and the Lion the strongest

and greatest Animal amongst the Beasts: No, no, There are bigger Birds

and Beasts than the Eagle or the Lion; Geese, Swans, and our Country

Storks are bigger than an Eagle, (I omit to speak of the other huge

Birds in _Asia_, _Africa_, &c. Amongst which the Ostrich is reckoned

for one, which is as big almost as a Horse, and runs swifter than a

Horse.) Then, for Beasts, there are some of the (like proportionable

stature) as the Rhinoceros and Elephant, which fear the Lion no more

than the Ostrich and other (great) Birds do the Eagle; yet nevertheless

do they acknowledge the Lion and Eagle for King, and that deservedly

too, because of the Velocity, strength, valour, and other virtues that

those Creatures have.

But yet Historians rank the Griffin and Dragon amongst the Birds and

the greatest Animals. They paint (or describe) the Griffin, a winged

Animal, one half part resembling a Lion, the other half part an Eagle;

the Claws, Wings and Head like an Eagles, the other part of the body

like a Lions. But this is a Philosophical and Poetical Fable, by

which they would disclose and lay open other Mysteries and Arcana’s.

For there is never to be found in all this whole compass (of the

World) such a Dragon as flies in the Air or spits out Fire; but all

these sayings, point at Salt-petre. They likewise feign the Griffin

to be of such power as to be able to carry away through the air an

armed Souldier on Horse-back; these and greater things than these can

Salt-petre do; for ’tis able to blow up whole Castles and Fortresses

with many myriades of Men into the air; and would to God this were

not so well known. The Philosophers have only shadowed out their

Dragon amongst other Birds. Our Dragon never dies but by the help of

his Brother and Sister, that is of the fixt Lion, and corrosive fluid

Eagle, the which thing may be likewise said of the Griffins. For of

the fixt burning Lion, and fluxil or fluid corrosive Eagle, there is

created no other thing but a Griffin, part Eagle and part Lion, which

lifts (or blows) up Mountains of most vast weight; when they fight each

with the other they kill one another and are raised up again out of

the dead Carkass. And thus there are regenerated (or again born) other

Lions and other Eagles out of the Griffin, and (if you are so minded)

both the Lion and also the Eagle may be fed and fatted with the common

Flesh of other Wild Beasts, so as thence forward they may generate

innumerable Griffins, which you may use not only in time of War against

the Enemies, but also in the Mountains, to dig out Treasures thence,

and being digged to carry them into the Nest.

NB. It is reported of the Griffin that he gathers much Gold which

he carries with him into his Nest; But all these things are to be

understood of the strength and virtues of Salt-petre; concerning which

I could be much more prolix and more clear were I not even constrained

to over-pass it and let it alone because of the ungodly crew of wicked

men.

And now let us enter with the Philosopher _Virgil_, into the dark Cave

or Den of the _Sybill_, and let us see whether or no we can find the

Book there (that is Salt-petre) wherein are found all the secrets of

nature: Or rather, let us enter into the Stable with the three wise

Men or Kings that came from the East, and let us there seek the Son

that was born of a Virgin, who is the King of the World & the King of

all Kings, and let us apparel or adorn him with due gifts or presents,

that his age & strength may grow up and be augmented, & he may at

length drive away the Diseases of his three brethren, _viz._ of the

Vegetable, Animal, and Mineral. This Infant needs not Gold, Myrrh,

and Franckincense for his sustentation, but we will bestow upon him

instead of Gold, Myrrh, and Franckincense, three other things for

multiplications sake; common Sulphur shall supply the room of Gold;

common Salt, of Myrrh; the external green boughs of Firr or Elder, of

Franckincense; thereof will we make his Bed, and these shall be his

coverings.

The Salt which is animated by the Sulphur and converted into Milk

shall be his food, so long until he becomes great and strong enough,

yea a Potent Monarch, and then will he gainfully reward his Tutor (or

Guardian) _Joseph_, for his laborious Wardship.

The Magi and Philosophers observed the Star of our Infant, which

shineth so brightly as that it dazles the sight of the beholder; nor

can any one look long upon it without hurting his sight, and thereupon

it is worthily called the Son of the ☉: For there is not any clear or

bright light without the Sun, the Country fellows therefore do not

perceive such a light, but the Chymists can (whensoever pleaseth them)

make and see such a light.

The things which I here declare concerning the nativity of Salt-petre,

are most easie to be understood. It is generated or born in the

Stables, The ☉ is its Father, the ☽ is its Mother, the Wind conveys

the Paternal seed in a spiritual manner, into the moist Earth of the

Stable, by which, the Virgin Earth being impregnated doth after due

time produce its young to light.

NB. That Earth which produceth and conserves Herbs, Grass, and

Metals is called the Mother; and that Earth which doth not produce

(as in Stables, &c.) is as yet to be accompted as a Virgin, which

doth afterwards yield so noble an offspring. No Earth out of which,

Herbs, Trees, and Minerals are born doth ever conceive again, or ever

intermits the production of such things, and for that reason is it

called the Mother of all things. But now that Earth that is found in

Stables, which conceives neither the _Solar_ nor _Lunar_ beams, nor

is moistned with either Rain or Dew, cannot produce any thing, unless

the beams are conveyed thereinto from the Sun by the Air, then the

impregnated Virgin in the Stables, brings forth an offspring, which is

by the Philosophers presented for its sustentation, with a threefold

kind of gifts; to wit, Sulphur instead of Gold, and that being in like

manner fixt and most pure; with Salt instead of Myrrh, which is pure

and preservative, and with the Juice or Resin of the Firr-tree, or

Elder, instead of sweet smelling Franckincense. These three things are

the Aliment or food of the new Infant; The Green Boughs of the Firr or

Elder, do furnish him with a Bed for his Cradle; The Sulphur and Salt

yield him sweet milk to nourish him; so that there needs not any thing

else but a good overseer, _Joseph_, that may keep off the Rain and the

cold Air from this Infants Bed.

By such a means as this may we nourish our most tender Infant and

advance him to his Kingly Monarchy; when he shall arrive thither he can

make all his Brethren sound and rich: For the Vegetables do only desire

profitable and convenient food, or some fat earth, whereby they (being

well and sound) may attain to their perfection and encrease themselves;

which thing Salt-petre does better than any other.

Nor do the Minerals desire ought else but that the impurity and

superfluous Sulphur be taken away from them, that so they may (after a

perfect Purification) cast forth their seed, that is Gold; and this,

Salt-petre does most perfectly. Then Lastly, the Animals seek not after

other food than what the Earth supplies them withal, which to effect,

Salt-petre must of necessity be at hand.

Salt-petre therefore is the only preserver of all Vegetables Minerals

and Animals, but the soul of Man doth not at all belong thereunto, for

it is the propriety of Jesus Christ; but as for the bodies, Salt-petre

is the most profitable medicament. Whatsoever I have here produced

in this place, I have already Written the same in other places of my

Treatises, in another kind of manner and expression, and therefore I

suppose it to be plainly needless to make any farther addition: He that

will not be able to light his dark Candle at this shining light, will

be blind all his life time, and consequently incurable.

As concerning the preparation of Sulphur with Salt, how it is to be

made a _Lac Virginis_ I have already mentioned it abundantly in many

places. And as for the making of the Cradle or Bed, and what form ’tis

of I shewed about the beginning of this Work: So that now there remains

nothing behind but the applying the hands to the work, if we desire to

get honour and goods from (this) principal Monarch.

Salt-petre is the only Artificer to reduce Metals unto their first

matter, or of making them Astral. For the Stars are nothing else

but pure fire. They exercise fiery Operations, and produce fiery

things; like as the Vegetables do putrefy by the Salt-petre in the

Dung, and are reduced unto perfection and multiplication, without

which putrefying there can never be made any multiplication of the

Vegetables, as Christ himself witnesseth; if the Wheat does (not)

putrefy in the Earth it can produce no fruits. The like is in the

Animals too, yet especially in the Eggs of Birds, which said Eggs must

stink and rot afore the hatching of the Chicken comes. Therefore in

vain have many tried so to defile (or putrefy) Metals and reduce them

to their first matter. Now though the Philosophers tell us that Metals

are to be first putrefied afore they can be multiplied, yet they meant

not such a putrefaction, but the putrefaction of Metals must be done by

the help of fire, and withal must be so effected by Artificers, here

below, as the Metals are wrought by the Stars in the Heaven, for we

must imitate Nature. And forasmuch as nature generates all Metals by

a Celestial Fire, therefore the Artist must go no other way, but must

imitate nature if he would do any good on’t.

As for Vegetables and Animals, we willingly allow them a moist

putrefaction, but for the Metals, a dry and fiery putrefaction suits

with them, and which may be perfected in two or three hours space,

as may be seen in my _Continuation of Miraculum Mundi_, and in (my)

_Testimony of the Truth_, [or _Explication of Miraculum Mundi_:] And

this is the only cause (or rock) against which many have fallen,

and so have not gotten any good thing, (or profitable.) Now, afore

putrefaction it cannot be enceased; and every thing which induceth

a putrefaction into other things must of necessity consist of two

contraries in its nature: Water poured upon Water remains Water, and

there is no change wrought; but from Fire and Water do many wonderful

things proceed. If we pour the corrosive Spirit of Nitre, of Salt or

Vitriol upon another corrosive Spirit, they easily embrace each other

and are commixt without noise, and there is not thence generated any

new thing, but it always remains an acid corrosive Spirit. If we put

one strong Lixivium to another like Lixivium, there is no noise (or

hissing) stirred up, nor any change made; but now if we mix that same

Lixivium with a corrosive Spirit the one operates upon the other,

being both contraries, and there is generated of them both somewhat

of a middle nature, which has not the likeness of either. This now is

clearly evident in strong fixt Nitre, or any other Lixivium of Wood,

when it is poured into _Aqua-fortis_, and they act one upon the other;

then of them both, there proceeded a certain middle thing, _viz._

burning Salt-petre, which brings all things to putrefaction, and

promotes or advanceth their multiplication, the which thing is after a

sort known in the Vegetables, and Animals; but as for the Metals, the

Philosophers have accompted it as a secret even to this very day; and

therefore hence comes it to pass that there hath been so much erring

in putrefaction (which is the very key of the Art) and nothing hath

hitherto been brought unto the wish’d for end.

Forasmuch therefore as Metals ought to be putrefied by the Fire, we do

not find any thing more commodious than Salt-petre, which in one hours

space, putrefieth all the Metals prepared aforehand, and multiplies

them, _viz._ when a commodious and moist Matrix is put into the Fire,

wherein (a man) may put his (metalline) seed to be therein multiplied;

for seed is not multiplied without a Matrix, and this is daily

observable in the Vegetables and Animals.

Now, as a Vegetable seed needeth for its multiplication a fat and moist

Earth, and an Animal Matrix; so likewise the seed of Metals needs a

metalline Matrix, without which it cannot be multiplied: And by how

much the more apt and commodious the Matrix is, so much the more noble

is the Fruit, and so on the contrary.

So then, by this time all men know that by how much the stronger

and better the contraries be, so much the better are the fruits, as

hath been already said. The stronger the _Aqua-fortis_ is, and the

more fixt the Salt or Lee is, that are mixt together, the better and

the more plenty of Salt-petre is there generated. But especially if

we concentrate corrosive Spirits by Metals & do make them (thereby)

yet more corrosive, as also if we concentrate fixt Salts by Flints,

and so make them yet more fiery, they do then perform many wonderful

Operations. For whereas the bare contraries do yield but only Salts;

being concentrated, they do yield forth fruits that break out as if

it were Trees: Concerning which you may see in the second part of the

Furnaces, about the Liquor of Flints. This is that which we see and

believe, _viz._ that by how much the more the contraries are contrary

to each other, so much the greater product is there of Fruits. But

because Fire and Water are naturally exceeding contrary to each other,

therefore do they also produce the greater fruits, _viz._ Metals, which

are greater than either the Vegetables or Animals are.

NB. If the Artist can think upon a yet hotter Fire than the common

Fire is, and a colder Water (than usual) and know where to find them,

such will of necessity likewise produce Metals that are more excellent

than the Vulgar.

But seeing that amongst all the fires there is not given a hotter than

Salt-petre, a cold wife is to be associated unto him, and the wedding

is to be celebrated in Hell, then will both of them leave (behind them)

Sons of Riches and Health.

’Tis an usual custom throughout all _Germany_, haply other Kingdoms

have the like, that when two contract Matrimony, the Bridgroom and the

Bride, are led into the bathes two or three days afore the Wedding is

Celebrated, and they are there wash’d, to the end that they may be the

more acceptable to each other: And although they put on their best

apparel and do adorn themselves with most clean dressings, yet do they

at last put off all their fine Ornaments when they desire to conjoin

themselves and multiply.

The same is here to be understood of the new metallick multiplication:

If each party be but only sound & of a good constitution (though the

outward raiment be vile) yet are they able to beget as fair Children,

as Royal Persons, (who are loaden with Gold, Silver, precious Stones,

and Pearls,) can. Hence it is apparent, that the Garments contribute

nothing to the business, but that the multiplication doth solely

depend upon the soundness and good constitution of the bodies; and

this _Pythagoras_ well knew, and willingly left it to posterity, for

he observed that the soul of the Metals being by Art forced out of

the body did presently pass into the nighest bodies and after their

death, again into the next: Hence it was, that he fell into a great

errour, when he concluded, that the same was also true as to the

transmigration of the soul of man, and the order therein the same; to

wit, that the soul of one man did not presently pass into another man,

but as well into Sheep, Birds, Fishes, _&c._ And for that reason, his

successours, (a great part of whom inhabit _Africk_) will not to this

day kill so much as a little Worm, fearing least that they should kill

such an Animal, as contains in it the soul of their Father or Mother.

Besides too, he signified that the soul of a man was better and more

pleasant in Frogs than in the most Potent King. Without doubt this

errour arose from hence, _viz._ his seeing the souls of Metals that are

forced out of their bodies, to occupy or possess the nearest and more

commodious subjects. By how much the purer the Subject is that the soul

of Metals finds or lights on in its departure (or going off from the

Metals) the willinglier doth it possess it. We Christians have a more

perfect knowledge of the soul given us than was given _Pythagoras_,

but if we speak of Metals, then this saying of _Pythagoras_ hath good

foundation, which thing, no experienced Philosopher will ever be able

to gain-say or confute with truth. This we know most certainly, that

God doth esteem the soul of a beggar as much as of a King; the bodies

do indeed make the difference for some bodies are better adorned than

other some. Likewise, the noble and not adulterated Alchimy teacheth

us that the soul of ♂ or ♀ is as good as the soul of ☉ is; herein is

the difference between them, that their bodies are bigger and stronger,

and so their noble soul is contemned and rejected by the ignorant,

because of the rude grossness of their bodies. Hereupon, the curious

searchers of nature have laboured to destroy those gross bodies, and

to draw out their pure soul, that they might translate it into better

and purer bodies, (the which thing also succeeded according to their

desire) and by the extracted souls they transmuted the imperfect and

impure bodies of the Metals into most pure Gold: Nor were they ignorant

of the Artifice of particularly purifying the gross and impure bodies

of the Metals, like as the sick bodies of men being purified by the

virtue and help of medicaments are restored to their former health and

vigour. For when an impure Patient meets with an expert Physician whom

he (_viz._ the Physician) undertakes to cure, he doth first of all

(if his Patient haps to have the _Itch_, _Scabs_, the _Scurvy_, _Lues

Venerea_, _Pustules_ and other stinking sores) prescribe him a purge

whereby all the impurities may be first expelled. Then he permits the

sick person to use a sweating-house, or stove, in which he may sweat so

much as to be very much debilitated by the heat. Lastly, he brings him

into a Parlour or Chamber that has a pure air in it, to refresh him,

and therein he manageth the cure of him, until he hath recovered his

former health and purity; and if the sick be not made clean or pure by

the first purgation and sweating, he reiterates the same remedies as

often as need shall require, and till the sick be perfectly freed from

impurities.

Just so, doth the skilful Chymist proceed in the purification of the

imperfect Metals, for he expels all the excrements which they are in

an especial manner endued (or soil’d) withal, _viz._ the impure and

stinking Sulphur by the help of the fire, and by the help of little

appropriated stoves (or pots) even until they get their due purity; Art

therefore imitates Art. But if so be that all Physicians were skill’d

in Alchimy and Astronomy we should not need such plenty of Coffins, for

in them (_viz._ Alchimy and Astronomy) one true Art doth continually

produce out of it self another.

The Astronomer when he would give a man his judgment as to the manner

and term of his life, doth first of all look to the hour of the

nativity, and fisheth out what condition that aspect is of, that doth

at that time bear chief rule in the Firmament, which when he hath found

out he doth by the means of calculation, predict what good or what evil

things will befal the Child (or party) whilest he lives.

Although these prognostications are not at all Infallible, yet are they

not therefore by any means to be totally rejected. For we oftentimes

find many things true by experience which otherwise we would not

credit: Nor is it so much without reason that we so esteem them, but

this ought not to be done compulsively (or, as if they forced us) for

’tis the usual Proverb, _The Stars incline, but do not necessitate_.

For like as a man that is born under an evil aspect may by doctrine

and information be made good, so that here the aspects may be of no

moment; so on the other hand, we often find that such an one as is

born under a most excellent aspect is corrupted and depraved by his

conversation with evil men. And these very things doth even Alchimy

demonstrate the truth of: For even as soon as ever the Infant is born

& begins to suck in the air, he doth even then attract such influences

(according to the opinion of Astronomers) as the Stars do that very

hour emit from themselves upon the inferiour bodies (or things here

below,) and so consequently he imitates the nature of these: Even so

the new born Metallick Infant, doth in the moment of his birth attract

a metallick Astrum or Constellation, like to that which did at that

time bear the chief sway, and so consequently receiveth qualities like

the qualities of this Star or Astrum. And although that the metallick

Infant were made a partaker of a good Star (or aspect) the first time

of its nativity, yet notwithstanding it may be accidentally infected

afterwards, so as thence to become an evil Metal: And on the other

hand, that which was bad at the first may be reduced to that pass by

Art and a convenient discipline of the fire, as that the best Metal may

thencefrom proceed, and this, experience witnesseth every day, nor can

it be denied by any but such from whom the light of nature lies hidden.

If now the superior Stars can exercise such great virtues, what hinders

but that the inferiour ones may exercise the same if not greater,

provided we but rightly govern and tame them. The superiour Stars are

not at all subject unto our power, they are submitted or put under

God’s guidance only. But the inferiour ones may be handled by us

according to our pleasure. The Physician may apply them to Medicine,

the Chymist may apply them to Alchimy. He then to whom the knowledge

of using the inferiour Astrums aright, is granted, may use them with

most great honour, and eminent benefit, whether he be a Physician

or a Chymist, which (said Astrums) others are constrained to leave

untouch’d to their great disgrace and loss. But men now adays are too

much given to laziness and sloath, so that there are but few to be

found that will search after nature’s Secrets. A many there are that

challenge to themselves the title of learned Philosophers and yet are

altogether ignorant of the foundations of true Philosophy. There is

not in this age scarce any esteem at all, of true Philosophers, though

notwithstanding they deal with us so sincerely and do clearly set afore

our Eyes, the interiours of nature, and leave us excellent Writings.

So _Pythagoras_ whom we mentioned afore did upon this accompt suppose,

that, (because he saw the souls of Metals to be carried out of one

body into another, and to Operate as well in this body as in the other

former, and consequently to animate this, and make it more perfect,)

the case was the very same with the human soul, and by this means he

directed as it were his successours to the universal and particular

work of Metals.

And even just after the same manner hath _Virgil_ done, when he would

that his Carcass should be cut into pieces, and be reduced unto a

Life by a continual instillation (or dropping in) of burning Oil.

Perhaps the occasion of his falling into those cogitations was this,

either because he observed that the dead metallick bodies were by the

operation of the Fire, and addition again animated, and so he perswaded

himself that the like might possibly be done in man; or that well

knowing the impossibility of doing this thing he would give an occasion

to such as came after, more curiously to search, and so was willing

to point out with his Fingers as it were at the multiplication and

propogation of the metallick bodies (as _Pythagoras_, of the souls.)

Most certain it is, that it will not be any difficulty to him that

knows Nitre aright, and can so order it as to operate in metalline

bodies in the form of fire, to multiply _Sol_ (in an universal way) and

to make the viler Metals more perfect (in a particular way.) And this I

was willing here to add. ’Tis well for him that useth the gifts granted

him by God, to his glory and the benefit his neighbour.

And thus much may suffice to have been spoken in this place concerning

the nativity and multiplication of Salt-petre, and the Potent Monarchy;

more shall be spoken upon some other occasion if God please.

_Now follows the use and benefit of =Salt-petre=._

Having thus shown the Generation of Salt-petre out of every Kingdom,

_viz._ of the Vegetable, Animal, and Mineral Kingdom; it now remains

yet, briefly to shew what wonderful things the same doth effect in

Medicine and Alchimy, which thing we do not find that ever any one of

the Philosophers did perform, but kept all to themselves for secrets.

Forasmuch therefore as I have made a beginning of the thing already

in the second part of this Book, where I spake of a certain moist

separation; that is, I there delivered that it is possible to extract

Gold and Silver out of all (yea even the most vile) Metals, by the

benefit of a nitrous Water, so as that any one that will but set his

hand to the work may thence get his sustenance most plentifully; it

seems a thing necessary to finish what hath been already well begun.

Now forasmuch as I did in that place let pass the describing the manner

it self of Extraction, a many Friends have much desired an illustration

of the things there spoken, but I could not hitherto by any means

satisfie their petition, because that the abundance of my imployments

denied me the time of Writing.

Now therefore I have determined both to gratifie these and others by

opening this most noble artifice, but yet so, as that I will reserve

some things unto my self, that so all things may not be made so common

to my Enemies. And if so be that any of my Friends desire a more plain

explication, and desire an addion of the things I have omitted here, it

will be an easie matter unto me to satisfie their requests.

This Art therefore doth not only conduce to this, _viz._ to extract

fixt Gold and Silver out of all sand, earth, stones, yea and out of

the more vile Metals (or Ores of Gold and Silver; (but also to extract

the volatile and immature Gold, and Silver, and to make it fix, and

that in such a compendious manner as that it will be a matter of (in

a manner) no costs or labour: Nay more, if so be there cannot be had

any poor Metals, Stones, or such like subjects that contain in them

Gold and Silver (though even these are plentifully enough to be had in

every part of the World): Yet nevertheless may that Art be exercised

with profit, about even the imperfect Metals such as ♂, ♀, ♃, ♄, ☿,

_Calmei_, _Zink_, _Bismuth_, _Cadmia_, _Arsenick_, _Auripigment_,

_Granates_, _Talk_, _Smiris_, _Hematitis_, and such kind of Fossiles,

are; and which contain ☉ & ☽, partly fixt, and partly volatile, and may

be commodiously extracted by the help of a nitrous Water.

Besides too, most excellent Gold may be in like manner profitably

separated out of all such things as are made by Art of Silver, whether

they be gilded with Gold, or not, insomuch, that if there be but a

most few grains contained in a large portion of Silver, they may be

separated with gain. And if so be any be so minded to impregnate the

separated ☽ again with Gold, that so it may again yield Gold by a

following separation, he may most easily do so; yea, this operation

may be so often repeated after this wise until all the ☽ pass (by

Graduation) into _Sol_, which thing may be compared to a perpetual

durable Mine-pit of Gold, and is perfected by the benefit of Salt-petre

only; and therefore it both may and ought to be called and that

deservedly a Store-house and comfort for mankind. For when we prepare

that Salt-petre of medicinal Subjects, all the Salt-petre doth not

put on the form of christals, but much of it abides permixt with the

water, which water doth abound with a most notable nitrous virtue of

thoroughly promoting Christallization, insomuch that the seeds of

Rye, Wheat, Millet, Oates, Beech-wheat, and such like, when they are

macerated or steeped therein some due time, afore they are sown in the

Earth, do multiply themselves extraordinarily, so that we see 3, 4, 6,

yea and sometimes 20 plants spring forth out of one single Grain.

With the same nitrous Liquor too, (so it be prepared of true medicinal

things, may be made a most excellent Medicine (which may be in a manner

compared with potable Gold, and by the help of which, great diseases

and as it were incurable, are happily healed) and that in a few hours

space.

Forasmuch therefore, as such a Kingly medicament (of which I have made

some mention in the Second Part of my _Pharmacopœia Spagyrica_, where I

treated of nitre) & such a most excellent & incomparable dunging of the

Ground, may, together with the Salt-petre, be prepared & instituted;

so most easily & almost without cost, (on which depends the health of

the body, and fertility of the Ground, whether you respect Corn, or

Wine, or Hops, or any other things, that man useth instead of Meat and

Drink for the sustaining of Life; or else the extraction of ☉ and ☽ out

of all the most abject Subjects every where found) may we not justly

pronounce thus much of Salt-petre, that it is altogether profitable and

commodious to all men; and therefore well worth the searching after,

and the application to the use of Man.

Therefore like as by the help of Salt-petre, we see we are able to

get all such things as an honest man seems to need, such as are Food,

Drink, Health, yea and ☉ and ☽ too, and all this most plentifully and

perfectly: so on the contrary, the use of this Salt-petre is very

hurtful when it is used for evil, and this is sufficiently seen in the

time of War. Yet nevertheless we should not esteem less of it than

it really is, because of its being abused, but rather the benefits

attending it (which are very many) should stir up our minds to make a

diligent enquiry into it. The end of the World is at hand, and sundry

things are detected, which the ancients reserved amongst the highest

Secrets, but they are but little esteemed; some of them, I will here

exhibit and show unto you.

_Now follows the Process, Operation, or Manner of extracting =Sol=

and =Luna= out of all the Metals with Profit._

That you may gainfully extract ☽ out of the Metal (or Mineral) of

Silver, Litharge, stones, and the like fossiles, which have ☽ in them,

First of all you must commit them to the fire, that they may be made

red hot (but yet this needs not be done with sand) then powder them,

and put them in a Glass Cucurbite, pour thereupon as much _Aqua-fortis_

as is sufficient, put this Cucurbite in a pan full of sand, and then

heat the sand by little and little by putting Fire thereunder; that

so the _Aqua-fortis_ may by the help thereof attract the ☽ out of the

powder; then pour off the _Aqua-fortis_ from this powder, and pour it

upon the other like conditioned powder, that it may also extract the ☽

out of that too, and this decanting and pouring on, must be repeated so

often until there be no more dissolved.

The _Aqua-fortis_ is always diminished or wasted because some

of it adheres to the Metal, and therefore must there always be

other _Aqua-fortis_ put in the room of that which is wasted; The

_Aqua-fortis_ which adheres to the Metal is to be thence separated

by the benefit of boiling, on this wise; Pour common Rain-water upon

the Metal contained in the Cucurbite, and mix it well by strong

shaking of the Glass, then heat the sand so as to make it boil, and

so that hot water will draw to it self the _Aqua-fortis_ out of the

Metal, which said water contains ☽ in it. Then when this water is

abstracted by inclination or pouring off, put on some Rain-water a

second time upon the powdered Metal remaining in the Cucurbite, and

this will extract that which the former water left of the _Aqua-fortis_

partaking of ☽ (unwash’d off:) and so let nothing of the ☽ remain in

that metallick powder; when it’s thus done the matter is to be thrown

away as altogether unprofitable, unless there lies hid therein any

Gold; which if it be so, we must pour some _Aqua-Regia_ thereupon, and

order the operation according to the foregoing method; then mix both

the strong waters together, both that which extracted the ☽ and that

which extracted the ☉, mix them diligently, and there will thence arise

a certain white Water, and the solution will be like Milk; For the

☽ cannot abide the _Aqua-Regia_, but there will precipitate a white

powder which snatcheth (or precipitateth) down with it self out of the

Waters the Gold too. We may make use of the decanted Water to extract ☉

out of the other Metals; for the pouring on of the _Aqua-fortis_ with

the ☽ in it, to the _Aqua-Regia_, doth not at all take away ought of

the virtues.

Upon the precipitated powder of ☉ and ☽ hot Rain-water is to be several

times poured, that so all the sharpness of the _Aqua-fortis_ may be

extracted. The powder of the ☽ is to be put upon some Cap-paper and

dried. And as for the way of separating the ☽ from the ☉ we will

presently teach in what follows.

The edulcorating waters as well of ☉ as of ☽, are to be all of them

mixt together, and then the ☽ will settle to the bottom, and attracts

the ☉ which was in the other water (or washings): so that there remains

not any either ☉ or ☽ in the edulcorating Water (or washings): nor are

these waters of any farther profit as to the work of separating as

afore, yet notwithstanding there may be made excellent Salt-petre of

them, as we shall mention in what follows.

When you have rightly edulcorated and dried the precipitates of ☉ and

☽, they are to be put into a strong Crucible, this Crucible is to

be placed in a Gentle fire, until the matter therein contained doth

flow, which is easily done, for it is very fluxile; as soon as ever

you perceive it flow, turn it out, for fear least any of it should

penetrate the Crucible, and so bring damage or loss to the Operator.

When the ☽ is poured forth, you will find the ☉ sticking to the sides

and bottom of the Crucible like pale Gold, altogether Crude and not at

all fluxile. The ☽ turn’d out is brittle, fusile, and volatile, and is

by the Chymists call’d Horny-Luna, but I call it the ☿ of ☽, it being

of excellent use in Alchimy, as shall be shown in what follows.

The Crucible in which that ☉ remained may be kept to melt such like

precipitates of ☉ & ☽ in again; when this hath been done pretty often

(in the same pot) melt down this ☉ by adding a little borax, and you

shall receive a palish Gold, because in this first melting, some of the

☽ doth adhere thereunto.

This now is the common way of separating these precipitates of ☉ and ☽

from each other, there shall follow a better way in what ensues.

NB. That if so be, both the Metals are boiled in a strong Lixivium

after their edulcoration; or if some fixt Salt made of a Lixivium,

be powdered and permixt with it afore melting, then the ☉ and ☽ are

reduced together, and may be afterwards separated by the help of

_Aqua-fortis_: There is yet a more accurate way; (and it is this) when

we mix the edulcorated Calxes of _Luna_ and _Sol_ with ( A. ) and being

mixt put them in a coated Retort, and put fire thereunder by degrees

(as is wont to be done in destilling) and keep it for 6 or 8 hours in a

continual Cementation; and so the volatile ☿ of ☽ is made fixt by the

help of ( A. ) and corporeal: Yea and tingeth some part of the added

( A. ) so that by the benefit of this Cementation, the ☽ is made more

Golden. This Cement is to be most finely powdered and to be reduced

by the following melting: and you will find your ☉ and ☽ augmented.

The melting is thus; Take of the best Salt-petre, and ( A. ) each

alike: mix them, and separate the Spirit of Nitre by a Retort, which

(Spirit) is much fitter for separation than simple _Aqua-fortis_: The

_Caput Mortuum_ remaining behind in the Retort, is to be powdered, the

fixt Nitre is to be extracted with Rain-water out of the powder. This

Lixivium or extracting Liquor will be of a green colour which is to be

coagulated into a Salt by a due boiling; which Salt is able to reduce

the ☿ of ☽; and to make aureous or Golden, yea, and to reduce the

Cemented ☿ (of ☽) too.

NB. It is better to mix the fixt Salt-petre, or the Green Lyon simply

with the horny ☽, to cement it in a Retort, than (to take it) out of

the Retort, (and) reduce it with a stronger fire; and so we shall have

an excellent augmentation of ☉.

NB. The _Mercury_ of _Luna_ cemented with ( A ) may be likewise reduced

by this means, (_viz._ with this flux) that we take one part of Flints

that will melt in the fire, and of the fixt salt of ashes four or five

parts, and so mix them together, and melt them into a white glass; ’tis

able to reduce the best Cements. And this is the best way of all of

reduction.

Besides, all those ways of reducing a Cement, there may even this way

too be instituted, and that not unprofitably. Take of the fusile Glass

of Lead four parts, of the cementing Powder one part; melt them in an

iron Crucible in a strong Fire, and some of the Lead will be reduced

out of the Glass of Lead, and will be near (or partake of) ☽: This Lead

is to be blown off on the Test, and you shall find an aureous ☽: But

for as much as the Lead separated from the Glass of Lead in the iron

Crucible, contracts a blackish colour from the Iron; it is profitable

to add to the matter in the filling or melting, some Salt of Ashes,

as being that by which the Lead becomes depurated, and so is easily

separated on the Test.

But if so be, that (for this work) the Metals (of Minerals) of ☉ & ☽

cannot be had to precipitate the _Mercury_ of ☽ out of them, (then) the

artificially-made (vessels or plate) whether simply Silver, or else

guilt with ☉, may be made use of; let these be dissolved with the _Aq.

For._ left after the precipitation, & precipitated with Salt water or

_Aqua Regia_, and be edulcorated and mixt with ( A ) and be fixt in

a Retort. Now this Operation is to be done in a Retort, that so the

precipitated ☽ that is altogether volatile, may not be wasted, which in

a Crucible evaporates away, a good part of it, which cannot be so done

in a Retort; for in a Retort, that which flies up, sticks in the Neck,

and may be separated thencefrom, and be mixt with other Cements: And

besides too, the Cement is easilyer separated from the Glass, than from

an uneven Crucible; for some part always sticks thereon, and cannot be

gotten off.

When you are minded to purifie this Cement sooner (or more speedily) it

may be molten with an equal weight of Antimony, and there will arise

from your golden ☽ a Regulus, which must be purified with Salt-petre.

Concerning which work of Reduction, and which is far easier than that

which is done by the help of the Glass of Lead, I have most clearly

and fully handled it, in my Testimony of the Truth, or the Explication

of my _Miraculum Mundi_. By this means every ☿ of ☽ may be rendred

aureous, and that as oft as one will, yea, even until all the ☽ be

changed into Gold by Cementation and Gradation. Now if you would

otherwise separate ought of the aureous or golden ☽, or extract the

Metals (where nevertheless you would reduce the separated ☉ and ☽) it

may be effected by this means most commodiously and most gainfully of

all, because the Calx of ☽ is made aureous by Cementation. This labour

yields a continual augmentation of ☉, by which we may live very well

and plentifully.

_Another Augment or Encrease of =Sol=._

Dissolve ☽ or ♄ in _Aqua Fortis_, also ♃ in _Aqua Regia_: (NB. Let

there be always thrice as much Silver as Tin;) mix the solutions very

accurately, and when you see that all the matter is fallen down (or

precipitated) to the bottom; pour off the water, which said water will

very commodiously serve instead of _Aqua Regia_, to dissolve other ♃

in. NB. If your _Aqua Regia_ be not strong enough, it will not at all

dissolve the Tin, therefore in such a Case, you may pour on the Tin,

_Aqua Fortis_ mixt with simple water, which after they have a while

acted upon each other, there must be some salt-water poured thereupon,

that so the ☽ or ♄ may be precipitated to the bottom of the Vessel, in

which (Vessel) the white ashes of the Tin ly. This matter lying in the

bottom, is to be edulcorated, dryed, and reduced by a strong fire, by

which operation you have not only an augmentation of your _Luna_, but

it is likewise made golden.

NB. This business may also be thus managed, First, dissolve ♄ or ☽ in

_Aqua Fortis_; to the solution add an equal quantity of Rain-water,

pour this mixture upon ♃, and let the solution be made in a pretty warm

place with sand; separate that which is dissolved, the matter that is

yet somewhat harder, by decanting or pouring it off; then make the

precipitation with salt-water, edulcorate it, dry it, and melt it, and

you shall have Encrease.

But if this Mass will not so easily melt, then powder it, and mix it

either with Antimony, Glass of Lead, or with a fluxing matter made

of salt of ashes and flints, that thereby it may be made fluxile or

meltable: That which is made fusile by the help of the Glass of Flints,

is presently pure; so is not that which is done by the help of the

Glass of Lead, for that must be hence separated, and be (by the benefit

of ♁ and ♂) reduced into Reguluses, and be purified and washed by

Salt-petre. Therefore it is the better way to promote the melting, with

the Glass of Flints than with Antimony, because the ☽ may be afterwards

separated without Loss, which is not so easie a thing for every one to

do (otherwise.)

The Reduction which is made by the help of the Glass of Lead, is

indeed (otherwise) a most easy way, but by that way which is done with

Antimony, we get more ☉ than by any other way.

_Another way of Augmenting =Sol=._

Take the golden Talck, Granates, Smiris, Hematitis, the aureous

Scoria’s of Copper, the greenish, reddish, golden Flint, Sand, or Clay;

extract their volatile Gold with a strong _Aqua Regia_; pour into the

solution, a solution of Lead made by _Aqua Fortis_; mix it well; when

the matter is settled, separate the _Aqua Fortis_ by inclination;

edulcorate the said Calx of ♄ with water, and dry it, and so have we

gotten the volatile Gold extracted out of the _Aqua Regia_ by the ♄:

This volatile Gold is made fixt on this wise. Take the most subtle

Powder of ☉, or its most thin Leaves, add thereto thrice as much of

this ☿ of ♄; or four times as much, or six times, according to the

quantity of it, by which we formerly got (or fish’d out) the volatile

Gold: Set it in such a place where it may have a gentler heat, so as

that the ♀ of ♄ may just flow, and not fume; the matter is to be thus

kept in this heat for some hours, or rather days, that so the filings

of ☉ or its thin Leaves may by little and little attract the volatile

Gold out of the ☿ of ♄, and consequently be therewithal augmented.

NB. But seeing it is a most difficult thing to keep such a very

temperate heat as that nothing at all of the ☿ shall fly away, and the

☉ shall not melt in the Crucible: It is better to put the ☉ mixt with

the ☿ of ♄ in a coated Retort, and set it at a strong Fire for a season

for so nothing of the ☿ of ♄ flies away, or penetrates the Crucible.

That which ascends up to the Neck of the Retort may be separated,

and be kept for common ☿ of ♄, out of which may be prepared a most

excellent Medicine.

_Another Augmentation of =Sol=._

Take of red Arsenick, Auripigment, _Hungarian_ Antimony or Cinnabar

one part, of ☿ of ♄ three parts, and some thin Plates of Gold; let

them stand in a Glass Retort in a pretty hot place, and so the ☉ will

attract the volatile Gold out of the added Minerals, and will thereby

augment it self. And if so be that there be any thing sublimed up to

the neck of the Retort it may be taken thencefrom, and be reduced to a

kind of Tincture. And so we may here have a particular augmentation of

☉, and a matter whereout of a Tincture may be prepared.

NB. The vessel that is most fit for the fixation of the Tincture, is

such an one as is made of fixt ♄.

NB. The ☿ of ♄ or ☽ may be reduced by a secret fusion (or fusile

matter) whereby it presently yields an aureous ☽ or ♄: but especially

this ☿ of ☽ or ♄, by the help of which, there hath bin a fixt or

volatile Gold extracted out of the earth, stones, sand, and such like

Minerals, is to be on this wise reduced, whereby we may receive (and

get) as well the volatile Gold as the fixt.

Likewise too, the ☿ of ☽ or ♄ may be artificially distilled, purified,

and prepared for a singular Medicament; But yet let no body perswade

himself that such a distillation is to be perfected after the common

way with retorts or cucurbites, for it is a meerly vain thing to hope

for the separation of the pure from the impure that kind of way, for

because the fire forceth up the good and bad alike, the which thing

is not at all so done by my more secret Philosophical distillation;

for by it, the most pure soul only of the Metal is driven up; as for

the terrestreity that remains, it is separated of it self by that more

impure (thing) to which it is conjoined, and makes a dirtyish slime.

The purer part will be found (by the help of the Cementatory Copple) to

contain both ☉ and ☽; as well the purer part of that which is prepared

by it self of this (bare) ☿ of ☽ and ♄: as that which is prepared

of such (a ☿,) as by whose help fixt and volatile Gold hath been

educed (or gotten) out of the nitrous Water; which way also is a most

compendious one, of reducing the (extracted) volatile and fixt Gold.

For when we reduce this ☿ of ☽ or ♄ by the help of fusing things, some

part of the ☉ may easily perish and evaporate: But now here, nothing

at all perisheth: For that which does not remain (behind) in the said

artificial distillation, and so separate it self from impurities, goes

out (or passeth over) and yields a most excellent Medicament more

excellent than ☉ it self, which you are well to observe.

Besides too, it is a thing most easie to be done to fix the soul of

☽ or ♄ (that is carried [or forced] up, together with the volatile

Spirit,) in the said instrument with ☉; which to effect, there

(otherwise) needs a longer time. Therefore even by this one only

process is both made a most excellent Medicament, and withal, ☉ is

gotten too. These things we have here exposed in very few and plain

Words most agreeable to the truth, and do most exactly answer to

experience; nor is there any reason of blaming me because of my

speaking somewhat obscurely, seeing it is evident that not one of my

Predecessors did ever exhibit (or publish) any of those things. Well,

what shall I say? Excellent Gold may be extracted out of all the kinds

of Metals, by the help of Salt-petre; yea with so much facility; that

it would seem an incredible thing to most Men, though I should clearly

set down all the circumstances, word for word: But yet this (extraction

is) not (to be done) without the benefit (or help) of ☉ and ☽: For when

we have a purpose of augmenting any thing, there must in the first

place of necessity be the seed of the thing that is to be augmented,

and according to the quality of the seed there must be a fit matrix in

which it may take its growth or increase. For example, When we seek for

the increasing of any vegetable seed, we prepare a convenient Earth

for the same, to which Earth we commit that seed, and so the like

sort of Herb buds forth, which doth again produce thousands of seeds;

which seeds are again put into the Earth, and so are multiplied even

to infinity. This multiplication of Vegetables is sufficiently enough

known, and a most easie work it is to multiply a Vegetable, if we have

but its seed, and that it be well conserved least it die. So likewise

out of one Fire may be made many yea infinite other Fires, for one

is always kindled by another. But when all the seed is dead, ’tis an

impossible thing to produce a new seed.

Therefore the most Great and Blessed GOD, hath most excellently ordered

it, so that the seed of Vegetables may be kept the year about; for if

it should not be so, we might well fear the destruction of the chief

Herbs in the Winter season, which now (by the benefit of their seeds

sowed in the Earth) we are able to produce a new.

Now the progress or order of the seed of Animals is widely different

from these, although that even they are committed to such like Animal

bodies, as being their fruitful soil, for multiplication sake: But yet

this sowing is done by a vastly different way from that of Vegetables;

For we can keep the seed of the Vegetables, and carry it from place

to place and so plant or sow it in any part of the Earth we please;

which cannot be done with the seed of Animals for we cannot so conserve

that, or transport it out of one place into another, or sow it as

listeth us our selves. But it must be committed unto the matrix, in

that very moment of time that it passeth out, for it cannot be fruitful

and entire if it be but a moment of time out of the body. The sowing

therefore and conception are performed both together by both bodies,

_viz._ by the Male and Female. The cause of this thing is thus, because

the seed of the Animals abounds with a volatile, invisible, and living

Spirit; which once lost the work of multiplication is wholly taken

away. Therefore like as one [Animal] multiplication is perfected so is

the other, nor may we by any means transgress the course of nature.

In like manner are the Minerals also multiplied, and by the same manner

that it is once perfected by, is it to be always after perfected by.

The Multiplication of the Vegetables and Animals is well enough known

to every one, and is every where done, nor (by reason of its being so

very common) doth it at all cause in any one an admiration; But the

multiplication of the Minerals is not so publick a thing, for there

are but a very few that understand it, though it be as easie as the

multiplication of Vegetables and Animals, insomuch that I also believe,

that there is not any one to be found, that is so stupidly foolish,

that would not be able presently to apprehend and do the same, were the

way but shown unto him. Now that there are so many that erre, and who

walk in an unlawful or contrary path, this is not to be imputed to the

art it self, but to those that meddle therewithal so inconsiderately,

and do not imitate nature, who always keeps her course allotted her by

God.

The Multiplication therefore of the Metals doth solely consist in the

knowledge of the seed; for as the condition or quality of the seed

sown is, like fruits will follow, such nature as the seed you sow is

of, such fruits will you reap, and no other. For Example, I seek after

☉: Therefore I must first of all, of necessity have the seed of ☉, at

hand, afore I can sow it or multiply it. Now to have this seed, we

must not set about it with words or imagination, but by (getting) the

knowledge of nature; for she shews us the safest way, if we did not

withdraw our selves from hearing her teach us. Now like as she commits

☉ and ☽ to the Earth, even so, and no otherwise must we also do, if we

hope for any good success.

And as we said above, that there lies hidden in every Vegetable and

Animal seed, a certain vital or procreating Spirit, without which it

is wholly unfit for ought; even so, there resides a certain Spirit in

the Minerals, which vivifies and effecteth all, which being absent,

death it self follows. This spirit is of no weight or form, and there

is nothing to be seen by us but only the habitation or house wherein

it dwells; so that scarce the thousandth part of the seed is life and

spirit, all the rest is dead. The truth of this thing doth (among other

things) appear even from hence, _viz._ if some Vegetable seed be kept

beyond its due and naturally appointed time, whereby the Vegetative

virtue and spirit vanisheth, it doth not yield any fruit at all, nor

can it multiply it self, though it hath its former shape, bigness, and

former weight. And therefore, there is not any thing in the three-fold

Kingdom of either Vegetables, Animals, or Minerals, but is procreated

and multiplied meerly and solely by the benefit of this spirit and

implanted Life.

Therefore, even as all the Metals were first wrought after a spiritual

manner by the Stars in the Earth (in a convenient Matrix) by the

Stars, and made fix; so according as the Matrix it self is pure or

impure, so pure or impure Metals are generated; now the Matrix of all

things is water or moist earth, in which the Stars are congregated (or

united together) are made corporeal, grow up, and are multiplied. Here

therefore, if Art would imitate nature, there are required Male-like

Astrums and Feminine Matrixes, in which the Astrums may exercise their

operations. Therefore by how much purer the metallick Astrum or seed

is, and the Matrix purer, so much the nobler effect is produced; and so

on the contrary.

But seeing that there is not any Star nobler than ☉, nor Matrix nobler

than ☽, there is no more required, but that we make common ☉ Astral

by Art; and that we prepare ☽ on such wise, as that it may be instead

of a Matrix, wherein the Astrums of ☉ may exercise his operations;

and so without doubt, there will thence come such Children as will

be like their Parents. Nor is there any ground for any one to think

that there is any other way allotted to augment ☉ and ☽, besides that

afore mentioned which is to be instituted in a spiritual manner:

After this manner the World it self was Created, where the Spirit of

God moved upon the Water and impregnated it; and even as we daily

see that the Stars do impart to the inferiour things their virtues,

and they are thereby multiplied; even so may we do the same by art

in these inferiour things; for such as are above, are also beneath.

Those above are beyond our reach; but the inferiour ones, not so: For

art can do the same with or upon the inferiour things, as the Stars

upon the superiour ones. As _Hermes_ doth clearly demonstrate in the

_Smaragdine_ Table. He that understands these my sayings, will also

understand those things, which _Paracelsus_ delivers in his Book of the

_Vexation of Alchymists_, in the _5ᵗʰ._ Rule especially of ☽; and

_Basil_ (_Valentine_) where he treats of Sulphur.

It is a thing most easie to be done, but most difficult to be found

out, to multiply even the most vile Metals, by the help of the Astrums,

and by this secret way. He that well knows Salt-petre and can rightly

handle the same, will by the help thereof perform a many profitable

things; for as it is altogether impossible to get ☉ out of the viler

Metals, without it: So on the contrary it is most easie so to do by its

help. Briefly, He that knows how to handle Salt-petre aright, he will

excellently well understand the Writings of the Philosophers, and let

him know, that he has a light given him, to arrive unto great Secrets.

For we may extract ☉ and ☽, out of all the common meaner or viler

Metals, so that an expert Chymist needs not seek after peregrine,

or strange Materials. An excellent purification, fixation, and

augmentation may perfectly be done by the help of Salt-petre, which

being a thing that but few know of, so seems it impossible, and yet

the things I propound are most true. It makes bodies volatile and

spiritual, and by and by again makes them fixt and compact: So that

unto it alone is that saying of the Philosophers due, (_Make the fixt

volatile, and the volatile fixt_) and to no other Subjects: Now if

Metals be not spiritualized, there’s no hopes of their augmentation.

_Of something must a nothing be made, and again out of the nothing must

something proceed_: So saith _Paracelsus_, which likewise is very true,

though there are but a few that believe the same.

The melting together of variously mixt corporeal things, yields

forth neither ☉ nor ☽: But contrarywise a spiritual Union which is

done with a most strong heat, is a notable author (or promoter)

of Multiplication; for the Spirits do most notably penetrate, and

by variously acting upon each other, do induce alterations and

meliorations, which is denied to dead bodies to perform. The Spirit

doth diversly bestow a life, and vivifieth, but the body is of no other

use, but to yield an house or habitation to the Spirit; the which is

well to be regarded.

Those metalline Spirits (when the work is finished) do insinuate

themselves anew into other bodies, which bodies they make far better

than the former were, and all this by the help of Salt-petre.

_Basil_ brings in Salt-petre speaking of it self on this wise. He that

intends my death needs be a prudent Man, that so he may expel (or force

out) my soul from me; when this is done, I adventure upon all the

things I am able to do, but I can do nothing that has in it firmness

(or substantially) in the bottom, (or radically): _Venus_ is my

chearful Woman, whom (in this place) I take to Wife, but the wedding is

celebrated in the very inward parts (or center) where the sweat flows

out of us both in a most plentiful manner. So the subtile (part) in us,

expelleth all defilements, whence it is, that we leave behind us most

rich Children, and do reserve (or keep in store) most eminent Treasures

for the dead bodies, which we give them by our Will and Testament.

Who would speak more clearly, and would not understand these words of

themselves, (or as they are) without any interpretation.

The ancient Philosophers wrote, that at the rising of the Sun is a

Bird found in those hotter Countries; which builds his nest with Gold;

and when he is grown old, and can live no longer, he gathers together

exceeding dry Wood, which being kindled by the heat of the ☉, consumes

both the Nest and the Bird too, from the allies moistned with rain

Water, they say there arise Worms which will be again changed into

other Phœnixes.

These sayings are indeed Fabulous, yet nevertheless there is a

most high secret disclosed by them: for if we rightly consider all

circumstances, we shall find that Salt-petre is hereby meant, which

gathers the Gold into his Nest, that is, extracts the Gold out of

Metals, Stones, and Minerals, and doth afterwards increase his Family

by the burning them. This to a wise man is enough.

Now that this Arcanum may be the more manifest, I will add over and

above, another way of extracting the fixt and volatile Gold out of

Stones and all kinds of Minerals, by the help of Salt-petre, and of

making them corporeal.

We may very well compare this work to a fishing Trade, concerning

which the Philosophers have written many things, but very obscure;

_Sandivog_, hath more clearly treated of that thing, but _Isaac

Holland_ clearest of all. Verily this Philosopher was an excellent

fisher of Pearls and an excellent presser of Cheese, and for this very

reason he assumed to himself such a name. For _Isacus_ by transposition

of Letters is the same with _Casius_, (or Cheese) So that it may be

said to be _Holland_ Cheese; not that _Hollandus_ was in very deed a

maker of the usual Cheese with milk, but that he bears some kind of

resemblance (in his work) with such Men: For he bestowed abundance of

labour about working on that Universal, that hath some Cheese-like

fashion in it.

Even as the _Hollanders_ gather the greatest quantity of Milk more than

all Nations besides, out of which they press their Cheeses, and so

sustain them and theirs; so the more skilful Chymists do frame or make

Cheeses after a Philosophical manner, and that out of Metals, Salts,

and Herbs: and this very much agreeable to that method, according

to which we see the _Hollanders_ proceed in making their Sheep-milk

Cheese, where they boil in the Milk some green Herbs, and so do thence

extract a colour afore they set about the coagulating Or curdling

of it. That is, they dissolve ♄ or ☽ in _Aqua-fortis_, and a Golden

matter, though it be but ♀ or ♃ (if they have not at hand any better)

in _Aqua Regia_: They mix together both solutions having both of them

the form of Virgin-milk, and they add as much salt as is sufficient.

(NB. ’Tis better to add Salt-water, or Spirit of Salt,) and you shall

presently see that milk to be coagulated, like as (when we pour on some

Salt-water or Spirit of Salt upon Cow or Sheep milk) we observe daily

to happen: where the Water is partly separated by decantation, and

partly by expression from the coagulated or cheesy substance wrapt up

in a Linen cloth, that so a Cheese may thence be made.

Just so do we proceed in the making of our metallick Cheese; for when

we pour Salt-water or Spirit of Salt upon the solution of ☽ or ♄ mixt

with that (solution) which is of a goldnish Nature, _viz._ of ♀ or ♃:

we presently see a precipitation made; which done we abstract the clear

water swimming at top of the precipitated matter, by inclination or

pouring off; the which we may keep for farther uses, principally for

the solution of other Metals and golden Subjects. We put the Cheese

or white Coagulum abiding in the bottom of the Vessel, into a Linen

cloth, and by strong squeezing it free it wholly from the wateriness,

which said water is to be kept as well as the former, for being used

about making new Cheeses, it makes them of the better savour, and more

aureous and vendible.

This Whey, or that water which is plentifully gathered in the making

the Cow-milk Cheeses, though it affords varieties of Profit to mankind,

whether they give it their Hogs to fatten them, or use it themselves

for their daily drink, especially in Summer time, or apply it to other

uses as we see daily done, yet do not I see any better benefit than

that which it yields to the _Curriers_. For they put in it some old

Iron, and when the solution is made, they moisten with that water the

hide already perfect (or ready dressed) and when ’tis dry they moisten

it therewithal again, and this they do three or four times, until it

hath gotten a fixt colour, blacker than a Coal. They do also sometimes

administer some of it unto Children (with good success) to kill and

expel the Worms: Nay more, they are likewise wont to make a Bath

thereof very profitable for those that are troubled with the Scabs or

Itch, because it hath gotten a drying force from the ♂, and thereupon

it makes the skin smooth and hard: and seeing that the Country Fellows,

and Labourers can do so much with it, what hinders but that we may

institute such a curing more perfect, and that on this wise.

Take sweet Cow-milk, or (which is better) Goats-milk, two measures,

boil it over the Fire, put thereinto while it is yet warm ʒ _j._ or ʒ

_ij._ of Spirit of Salt, mix it well, and you shall see the coagulum

or curd presently separate from the whey; out of which, Cheeses may

be made by expression, which are far better than others, by reason of

the addition of the Spirit of Salt, whereto if you add some Cummine,

Carraway, or some spices, they are yet better and more to be preferred.

The Whey here separated is of a grateful savour, and by reason of

the admixtion of the Spirit of Salt, is somewhat acidish, and a most

certain and most safe loosner or absterger, being administred to

Infants that are troubled with the Worms, or even to Elder ones that

are feeble. How many Infants have we observed to die unexpectedly after

they have been for some while and often afflicted with a burning Fever,

the Convulsion fits, and other such like effects, and meerly because we

will not perswade our selves that they have the worms, & so forbear the

using any remedies to purge them out? Now in such a case this whey is

exceedingly excellent, being used after this manner.

Take of the most subtile filings of steel as much as will lie upon a

knife’s point, mix it with as much honey as is sufficient, and give

it the Children: and for their ordinary drink, let them use the said

Whey, and so by this means, that filings being dissolved by the Whey

kills the Worms, in the ventricle or stomach and drives them out, and

verily is a most excellent Medicament; especially if taken two or

three days; nor have I hitherto met with a nobler, than this is. And so

there will redound some profit to Children and Infants too, by this our

way of making Cheese, for which we owe immortal thanks to the Great and

Glorious God.

Besides this, I have likewise observed the excellent use of this Whey,

in the administration of my Panacea of Antimony, if there be taken a

draught or two thereof, at the end of the Purgation; for it gently

carries off the reliques that stick to the intestines.

He likewise that is so minded, may before his dropping in the Spirit

of Salt, add some Anise-seed or Fennel-seed to the milk as it boils,

thereby to correct its Flatulency or Windiness.

And I do most curteously intreat the well-minded Reader to take it

in good part, that I have been so prolix in declaring the virtues of

our Whey; necessity it self, and the love of my neighbour forbad my

concealing of them: For very many Infants are killed with the Fever,

and Epilepsy, or Convulsion-fits, and so suddenly die, for no other

cause but our not meeting with the Worms, which their bodies are full

of, being ignorant of convenient remedies.

Now then to return again to our Cheese, and to demonstrate the

most eminent benefit, both of it, and of our water which is thence

separated; we are first of all to know, that even it is also able to

tinge (some) subjects with a certain colour, not with such a black

colour, indeed, as the Whey of Milk, prepared as aforesaid, dyes the

Curriers Hides with, but with a yellow colour, and more durable than

that which is given to the hide, for that we therewith extract a

Tincture out of ♀ and other aureous Subjects, and with the Tincture,

do sometimes anoint (or tinge) _Luna_. If now the water abound with

such virtues; what virtues will not the Cheese it self abound withal?

And like as our Cheeses are diversly impregnated with spices, so are

they of different savour, and price, and more or less wholsome. But now

if that virtue which is in ♃ is also added to our Cheeses, there will

proceed from thence admirable Cheeses; and this, that Philosopher was

minded to point at, who writes that by the help of the Saturnine net,

he is able even in a clear night to extract the little Fish _Eschineis_

out of the Sea.

The Ultimate (or extream) letters of this word _Eschineis_ _i._ and

_s._ if conjoined together, so as that the letter _z._ be thereof made,

and then the word read backward, it will sound in the _German_ tongue

the same with _Zienesch_, (_viz._) the ashes of Tin; but yet let not

any one perswade himself that those ashes of Tin are such as are made

by means of the (bare) fire, but are prepared by the benefit of the

spirit of Nitre.

Saturn does not only claim (or merit) the praises of being a

husbandman, but also of being a good fisher, and hunter, as (among

other writers) _Basil Valentine_ doth egregiously shew.

When ☉, ☽, ♃, and ♂ pursue (or hunt) the wild beasts, ♄ is bound to

carry the net: _NB._ the hunting dogs here are Salts, the hare that is

caught, is much like the colour of the hares skin, being stript of the

same, he will yield excellent flesh, which the Princes can as little

want as the Subjects can. _See the foregoing Figure of the Hares and

Hounds, with a Flaming Heart, and the word VENUS._

Common Vitriol, but that especially which is found in those places

where Gold is, is the green Sea containing excellent fishes.

Neither was _Isaac Holland_ an excellent maker of Cheese only, as we

said but now, but withal, he was a singular fisher of Pearls; for

with the net of ♄ (the night being clear) we may catch most excellent

Pearls, but yet ’tis a very hard thing to take them out of the net, nor

can they be separated but with a great deal of prudence and art, from

the threds of the nets, to which they do stick so firmly.

But yet this separation is best of all done in a clear Light, the Sun

shining upon the Earth with his beams, and wholly dissipating the

Vapours, least it should be hindred by their being present. For the

parts being exposed to the Air in a (perhaps he means unseasonable)

seasonable weather are corrupted, nor does any thing remain behind

but the shells. And even these shells do in their inside shew forth

such diversity of delicate colours, as that the most ingenious Painter

cannot imitate them with his pencil, and such they are as with which

the other shells of mother of Pearl or the commoner sort cannot at all

compare: For in one place they represent pure ☉, in another pure ☽,

in another they are of a Green colour, Sky colour, Red, Yellow, and

variously coloured, so that they much exceed in beauty, the Peacocks

Tail. If then the shells are so fair as that we cannot sufficiently

enough admire them; what I pray will the beauty of the Pearls

themselves be? Nor let any one perswade himself that I do here cast

Pearls before swine by too much divulging secresies; (no) for there

are yet many necessary things hereto requisite to make the Pearls come

in sight; and if so be that any one should know the way of dexterously

extracting them out of the net it self; yet the fixing of them doth

require abundance of labour still, whereby they may be able to defend

their fairness and excellency, against all the Elements; however, in

the mean time the lover of Chymistry, may delight his mind with those

shells, and admire at the most admirable variety of the colours in them.

Some haply there will be, that when they have taken the said Pearl,

by the help of ♄ and ☽, will think it a most easie thing to separate

it from the net, by the benefit of destillation; but let those good

men know, that this is a thing impossible to be done; for I my self

bestowed abundance of labour in vain on this operation, and this

hath to my knowledge so happened to others too; for in the common

destillation, that Pearl being commixt with the net, even the Mother

together with the Daughter do jointly ascend and get out; and thus

to do is not at all agreeable or helpful for the great work; though

nevertheless _an excellent particular Medicament may thencefrom be

made_. Concerning which, I have spoken in the second and third Part of

my _Pharmacopœia Spagyrica_; nor may we expect (by such a destillation)

the thing we wish for. But if so be you desire to see the Mother,

wrap the net together with the Infant in pure linen, first mundifyed,

and washt in the fire; or put them in a glazed Stove, and put fire

thereunder by degrees, and make the Net and Pearl to sweat largely,

which being kept apart, yields a singular Medicament, for to quench all

the Internal heat of the Body, and always to cool the burning Mercury.

The provocation of the sweat being finisht, break the sweating glasses,

and look for your Pearl, and you shall find that it is gone out of the

shells, by the force of the heat, and is roasted (as it were) together

with the Net, and cannot possibly be (as yet) seen; yet nevertheless

it is brought to a farther maturity, and doth yield some profit in

an especial (or particular) way. But the Sudatory it self, contracts

incomparable Colours from the sweat of the Pearl.

Now then, live contented with the most beautiful mother, and delight

thy mind by barely beholding it, until it shall please God to give

unto thee, the infant also. When it was my hap at first to behold

that beauteous mother, my mind, that was wearied with the long labour

of searching thereinto, was so refreshed, that I can scarce declare

it with words; yea I was so delighted, that I placed that delectable

mother in such a place, where it might lie always open to my sight,

and that so long till she shewed me her infant likewise, which Infant

verily was not unlike to _Cupid_. Do you also seek, and you will find

what you wish for: Implore God, and he will give unto you; Knock at his

doors, and they will be opened unto thee, if so be that GOD shall find

thee worthy; for he bestows his Grace and Mercy upon none, but such as

are of an humble and thankful mind. Take for an example of this some

Tinder, or Touchwood, which being handled with dirty fingers, refuseth

to take fire, though it be never so copiously smitten out of the Steel

with the Stone (or Flint.)

All things depend on the mercy of GOD, nor can we effect any thing

by our labour. Him only should we seek, and he will manifest himself

by the works of nature, even as the nature of a man is known by

Chiromancy, and Physiognomy.

Two contraries do always produce a third thing, and are the cause of

every generation, and change of things; if fire be added to fire, there

ariseth no new thing from thence; neither if you put water to water;

but water and fire being conjoined, there are produced new Generations;

for the fire acts upon the water, and impregnates it according to the

nature and properties of (both) the water and fire; from whence there

proceed things pure or impure, according to the purity or impurity of

the water and fire.

The thing (or operation) it self, must be accurately known and handled,

if you would have any good to redound from thence unto you. The Sun is

in himself always good, yet doth he operate as well evil as good. If

this same Sun bestows his Rays or Beams upon the Rain as it falls down,

the Rain doth thence contract (or get) a honeyish dew, which falling

upon the blossoming of Trees, makes them corrupt. Now we cannot rightly

impute this evil to the Sun or to the honey it self; but we see that it

proceedeth from hence, (_viz._) because that honeyed dew is not duely

and speedily enough washt away with the rain, but is evaporated by the

heat of the ☉; whence it comes to pass, that the blossoms wither, and

worms are generated in them, and so the whole blossom is corrupted.

We will set down here yet, one more similitude for the sake of such as

love the truth. Put case thus then; a diligent Gardiner walks abroad

in his Orchard for his recreation, and if he happens to find a large,

great and curious principal Apple lying on the ground, he presently

takes it up, and does not only well view and consider of it, but tasts

it too; which if he finds to be of an acceptable flavour, he seeks

out the Tree it self, with an intention to pluck off more such like

conditioned Apples; having found out the Tree, he much sets by it, or

esteems it, because the fruits thereof do exceed all the rest in the

Orchard, both in tast and fairness, and he takes care about that more

than the rest, dungs the roots well, prunes off the withered branches

with a sharp crooked knife, and artificially cuts off those that are

unprofitable, and usually called suckers, that draw away the juice from

the fruit-bearing boughs.

Even just after this manner doth a diligent Chymist act; if therefore,

(as he walks in his Laboratory,) searching out the secrets of nature,

he happens upon a Golden Apple, he seeks after the tree, that bears

such fruit, and having found it, he very charily keeps it, and

ministers unto it all such things as are necessary to its conservation,

that so he may thence receive more such like-conditioned Apples; and

therefore gardiner-like he puts dung to the root, that is, Nitre;

he prunes off the dry barren wood, and also the hurtful superfluous

boughs, that is, the superfluous Sulphur, with a sharp red hot iron,

whereby that same tree may, for the future, yield egregious or select

fruits, without any impediment, which thing he also finds to come to

pass.

NB. _Paracelsus_ doth very openly set before us this labour in his

_Cœlum Philosophorum_, in the sixth Rule of Mercury, where he saith,

Sacrifice the fat Vervains (or superfluous suckers); and yet, these

words of his, are only superficially lookt on, most people not

understanding what _Paracelsus_ means by those words, though he hath

clearly and perspicuously enough signed his writings.

It is a necessary thing here for the Chymist to know, how the case

stands, as concerning the metalline tree, and what is to be accompted

its Root, Trunck, Blossoms, and Fruits; ♄ is the Root; ♂ the Trunck

or Body, ♃ the Bark about the Trunck; ☿ the nutritive Juice between

the Bark and the Trunck; ♀ the green Boughs and Leaves; ☽ the pleasant

Flower, or Blossom; and ☉ the ripe Apple containing in it self the seed

of the Tree.

That Apple which yet sticks on the tree, doth, when it hath arrived

to its full maturity, fall down upon the earth, of its own accord, if

it be not gathered by the Gardiner; and then afterwards the leaves

themselves, when the weather is somewhat colder, fall off, which do

as it were bury the apple, which lying hidden under the leaves, is

consumed by rottenness, by little and little; but the seed assuming

to it self a natural humidity from the putrefying tree (or fruit

rather) instead of nutriment, begins to take root in the spring time;

out of which there grow up, in process of time, Apple-trees, which

are to be in their fit season transplanted: this transplanting being

finished, the Gardiner joins to such a wild tree, generated from the

seed, the Scions of such fruit as he has a mind to, and that by either

ingrafting, or inoculation. And so an industrious gardiner may get from

the fruit of one tree, an innumerable company of great trees, and those

of such a nature and kind, and grateful a savour as he likes best.

Even on this wise doth the Chymist do, joining fruitful Scions to wild

truncks or stocks, by inocculation, so that he never wants good fruits.

He that cannot learn ought from these things, I cannot help him any

other way, for I do not see how I can set down those things clearer

than I have done.

But for the undertaking of this labour, there is required an Artist,

no less diligent than ingenious. And of how much the better quality

the dung is, that is laid to the root of the tree, and (by how much)

the knife which the boughs are cut off withal, is the sharper that

so it may not hurt the green (or growing) bark of the tree, and so

the nutritive juice flow forth, so much the better are the fruits

generated. As it is easie for a wise man to reap hence some things; so

it’s difficult for an imprudent man.

I doubt not but that there will be some, that being judicious men,

will know that there is an opportunity given them by my writings,

published out of a sincere mind, of making farther inquiry after a true

transmutation, and consequently of esteeming it, more than we find

to be usually done (because that most things are oft-times proposed

craftily and cautiously).

But that such a noble art may be freed from any farther contempt,

I have purposed, the next following Spring, to frame a convenient

laboratory, and to demonstrate the truth thereof to my friends. And

although my endeavours shall be to prohibit any entrance by any means

to the faithless brethren of _Farnnerus_, yet notwithstanding, I know I

cannot so prevent and foresee, but that one or other may adjoin himself

to the number of the true lovers of Chymistry, and feigning friendship,

lay snares for me.

But put case that such a thing should not happen, it cannot be but

that the Arcana’s will be divulged; for such things as this or that

man sees, and writes down, may reasonably be thought, will come to

other mens hands after they are dead; especially if the preparation of

Salt-petre be afore instituted, or set up in divers places; for nothing

can be done in Alchimy, saith _Paracelsus_ without Nitre; Alchimy is

found to reside in Nitre say I. Salt-petre shewed us Alchimy, or,

Alchimy was found out by Nitre.

He therefore that has abundance of Salt-petre, can perform egregious

things in Alchimy. Had not the _Ægyptians_ been possessors of great

plenty of Salt-petre, verily they would never have been so skilful in

Alchimy; nor could they have had those riches, by which they were able

to avert (or decline) the yoke of the Roman Monarchy.

As long as they knew the use of Sulphur (Salt-petre I believe he means)

they enjoyed Monarchy (without servitude to others) (and this was even

to the time of _Dioclesian_ the Emperour, who knowing their power,

commanded all the Books they used, to be burnt) and then their Monarchy

and their Art it self perished together.

The Poets have feigned many stories of _Jupiter_’s Golden shower;

certainly did we but know the manner of duely managing Salt-petre and ♃

together, we should be likewise able to produce the golden shower.