that they may easily be converted one into the other; the same may
likewise be done with lead, and tinne, by means of Sal Armonaick, and
of certaine incerative powders of Borax, Salt peter, salt of Tartar,
Salalchali, and other the like, which are called Atincars. _Panthee_
in his _Voarchadumie_, oil of glasse. Quicksilver also, is changed
into lead or tinne, according as it is congealed to an imperceptible
vapour, either of the one, or of the other, in this manner. Melt lead
or tinne in a cruset, then let them a little cool, so long that they
may be taken, but yet hot, or with a staffe of a torch, or the like,
make a trench therein, wherein you shall put quicksilver which will be
suddainly congealed, but bruiseable into powder. Reiterate that two or
three times, and make it afterwards boil in the juice of _Mercuriale_,
and will convert it selfe into metall according to the odour of that
it was congealed; there is losse therein and that not a little; but
yet at least, we may thereby see a possibility of transmutations
of metals: In this respect, furthermore of lead, and tinne, there
presents a very fair consideration, very uneasie to comprehend, and
doth merit, that the cause thereof should bee sought after. We see by
experience, that these two metals, each apart, are very soft, and of
a tender fusion, yet being mingled they grow hard, and become firm
and solid, touching which see what _Averroes_ sets downe in his Book
of Vapours. That which doth consolide, and strengthen tinne, is lead;
and reciprocally, lead tinne; for the glewish viscosity, which binds
their parties, must consist of moisture and drynesse, this being
done, there is no conglutination of tinne with tinne, therefore lead
is mingled therewith, which is more moist, and with lead, tinne,
which is more dry: so that those two mingled together, strengthen one
another, better then being separated, and of their mingling, comes to
procreate a glewing viscosity, which causeth in them a greater durity
then they had, and binds them more firmly, just as sand, and chalke
in the composition of Morter, which _Albertus_ also confirmes in his
fourth and fifth chapters of Minerals. But wee will put off all these
metallique particularities, and their divers transmutations, to our
Treatise of Gold and Glasse, upon the 28. of _Job_, where under gold
we wil comprehend all that shal depend on metals: and under glasse,
stones, as well naturall, as artificiall; and all vitrifications, and
enamels. Here we will take but that which will conduce to our subject,
which is to treat of things intelligible, by the sensible: after the
imitation of the Prophets, and chiefly metals and fire, whose operation
is better known in metals, then in the other composed elements. The
Prophets then have set down iron and brasse for a firme resistance. _My
strength is not the strength of stones, nor is my flesh brasse, Job
6._ and in the 18. _Psal. Thou hast made my arms as a bow of brasse_.
Furthermore in the 4. of _Micah, I will make thy horne iron, and will
make thy hoofs brasse_.
As touching iron, for a hard and rigorous oppression, according as
it is hard and inflexible of its nature, and which doth suppeditate
almost all; I will rule them with a rod of iron in the 2. _Psalm._
and in the 4. of _Deut._ _I have brought thee out of the iron fornace
of Ægypt_; there where iron denotes servitude, wherein they were, for
the oppression of their persons, and the fornace of fire, was that of
their souls and consciences constituted amidst so many Idolatries and
impieties, which must be unto them a servitude, more intolerable then
all travails and afflictions; and the most cruell and pitilesse usages
of their bodies, for as much as the soul excels it, for the zeal which
they carry to their God, with the same locution the Ecclesiasticke
served himself in his 28. speaking of a wicked tongue; happy is he
that can save himself from a wicked tongue, for the yoke thereof is
as iron, and his band as the band of brasse. But for affliction and
anguish, all openly in the 105. _Psal. v. 18. Iron pierced his soul_,
speaking of _Joseph_ a prisoner in _Ægypt_, until his word came. To
be short, there is not a point of locution figurative, more frequent
in the Prophets, then those that are drawn from metals and from fire,
which for the reason of its proprieties and effects, as it is one of
the most commodious and necessary things of all others, according as it
is said before, for it bakes our viands, it warms us, and doth revigour
us against the colds; it clears and lightens in the darkness, in lieu
of the suns brightnesse, and other infinite usages, and chiefly for the
execution of arts and trades: Otherwise we may say that without iron,
fire it selfe would as it were be almost unprofitable for this respect.
And _Plato_ doth not exempt one onely art from fire, but the pottery
of clay, in the 3. of his Lawes, where he treats very excellently of
the life of the first men; and although iron and copper had brought
them commodities to civilize themselves and to polish them to a more
humane life. So that not without cause, these poor beastly Savages
of the _West Indies_, did wonder in their grosse understanding, how
people in these parts, so well advised and industrious, for a little
piece of gold or silver, unprofitable to all uses, should offer
them so liberally hatchets, sithes, reaphooks, and other iron work,
commodious for all usages, and which they could so shorten that which
they had with so great pain perfected but to the halfe with fire, which
was to them for all instruments and tools, with some base pointed
flints. But we may here likewise alledge to the contrary the hurts and
incommodities that iron bringeth, for of it, are forged all offensive
arms, wherewith men shorten their dayes by their reciprocall Massacres:
for that, it is _Mars_ his true Minister, and exterminator and ruine of
mankinde, as _Jupiter_ qualifies it in the 5. of the Iliads,
_Mars, Mars, the plague and ruine of men, contaminated
with murders, overthrower of wals._
Which he could not do, at the least very uneasily without the means
and aid of fire. Also they give it the name of _Mars_. But let us here
a little consider a pleasant allegory covered under the fiction of
_Venus_, _Vulcan_, and _Mars_. _Venus_ without doubt is mankind, which
is continued by venereall propagation of linage. Its lawfull spouse
is _Vulcan_, which by conjugall love, brings him all or the greatest
part of his necessary commodities, by reason of _Mars_, which is iron.
But for that he is his adulterer, he also destroyes the greatest part
of what shee procreates; and the husband maintains iron for a double
use, good, and bad; for we must not measure the works of the Creator
by their apparent incommodities or commodities. For God saw all that
he had made, and they were very good; for this goes according as the
Creatures apply it. Is there any thing more fair, more pleasant or more
delectable to the sight, then a cleare shining flame? any thing that
doth more rejoice then light? And on the other side, there is nothing
more hurtfull, fuller of damage, nor more dangerous then fire, which
burneth and consumeth all that comes neare it. A Satyre the first time
he saw it, he rejoiced strangely to see it so fair, so clear, but
thinking to approach nearer, to embrace, and to caresse it, when he
perceived it so offended, with extreame griefe, hee was never after
able to come near it. We may also say the same of iron, as _Plinie_
cals it the best and the worst instrument of life; for therewith (saith
he) we til the earth, graffe trees, prune vines, with other infinite
commodities and usages, as chiefly to build houses for our covert and
safety. But on the other side, we imploy it no lesse, if not more, in
our mutuall assassinates and massacres to shorten our life; as if it
were troublesome to continue so long. Yet it is so short without the
inconveniencies that shorten it and make of iron the most pernicious
minister and instrument of all others. To which purpose _Istodorus_
said very well,
_From whence a long while agone earth was drawn
from thence now bloud shed,_
Which proceeds rather from our malice and depravation, then from the
fault of this inanimate insensible substance, which neither moves to
good or to bad, but by our selves.
And yet, saith the same _Plinie_, it seems that nature was not willing
wholly to excuse it, but to punish it onely, rendring it subject so to
rust, more then any other of the brother hood, and principally by mans
bloud, which it is so apt to spill.
The same natures benignity, exacting punishment from very iron by
rust, from whence humane bloud revengeth it selfe; for being touched
therewith it more speedily draweth rust therefrom. And indeed there
is nothing which sooner rusteth iron then mans bloud. But this
rust because we are purposely falne upon it, it is not altogether
unprofitable, though most wholsome to many good effects, as well within
as without the body, beyond that which it doth in tinctures. Wherefore
it will do no hurt to touch some thing therein in this place, and
therein to reveal that which experience hath manifested unto us to be
most rare, and most important, but this is handled divers wayes. Take
then filings of iron very clean, and besprinkle them with a little
distilled vineger, leaving it so in a cave for two or three dayes or
other fresh and moist place; and that will all convert into rust, which
you shall bruise very subtilly in an iron or a stone morter. Put it
in a little pot, and put thereon boiling distilled vineger, stirring
it lustily with a staffe or rod of iron, and the vineger will charge
it selfe with the dissolution of the rust: turne it by inclination,
and put therein other vineger, reiterating that so long, that all the
aluminosity and tincture of the iron be dissolved, and that nothing
remaines but blacke and dead earths which you must cast away: cause the
vineger to evaporate very sweetly, and there will remain a powder of
Canneale colour, which the chymists call saffron of iron; which is made
also by putting of small pieces of iron to calcine in Glasse makers
Ovens for the space of three weeks or a month; and they will reduce
themselves to a small and impalpable powder, as dough, red as blood,
but it doth not dissolve it selfe in strong waters. There is neither
Bole-armonaic, or _Terra Sigillata_, which can compare to them, who
know well to practise their proprieties and consemblable effects.
In regard of the former, take of the phlegme of _Aqua vitæ_, and do
upon all the same just that which you did with the distilled vineger
upon the rust, it will dissolve more then the halfe: withdraw your
phlegm by a light distillation, and upon the gum that shall rest
congealed, cast fine _Aqua vitæ_, stirring it strongly with a baston
upon warme ashes, but you must not warme it so much as the vineger and
the phlegme, and when the _aqua vitæ_ shall be well charged of its
dissolution, retire it by a slow distillation in _Balneo Marie_, in a
limbeck; for it will serve you againe as before: and if that be very
proper for the dysenteries, and fluxes of the belly, with exulcerations
and gangrens with small shot; as also is the second Crocum drawne
by the phlegme, of very great efficacy: and the third yet of more,
drawne by _Aqua vitæ_, which will remain in yellow powder the true
essence of iron, which we have searched even to the Center. But in all
dissolutions take heed to leave them well in repose, and not to receive
but the clear, pure, and neat, without any feces or residences; rather
put them for an hour in a warm bath to clarifie them. The vineger that
remains, and the phlegm, you may filter, but not the _aqua vitæ_,
because of its unctuosity: which makes it difficult to separate it,
from its residences; we must therefore attend till it be cleare.
Behold these three earths, and the three dissolvants proceeding one and
the other from the vegetable, that is to say, wine, the most excellent
substance of all the vegetables which the Philosopher _Calisthenes_
called the blood of the earth. Now for the affinity that is betwixt
iron and copper, we will here pursue in one traine some experiments
proceeding from the said copper. Take (to shorten as much as may be) of
the stone of _Azur_, which is a minerall of copper, which will render
you more then twelve ounces neat and liquid for a pound.
But here we shall be constrained to make a little digression to serve
for advertisement. In metallick dissolutions, (and let this be a
maxim) we must rather take raw minerals, coming from the earth, and
not the accomplished metals, and that for three reasons. The first,
for that excuseth you of labour, and length of time, to calcine them,
and make them dissoluble. The second, that in the dissolution of the
minerall you shall find more of the salt, and shall extract it more
easily, then in six of one of their chalx. And the third, for that
the spirits of metall, are not yet at first so imprisoned in their
corporall masse, as in the superficies within this minerall and in much
greater aboundance: there when it hath passed the asperity and rigour
of the fire, to separate the metal, most part of the spirits disperse
themselves and the rest are drowned and barred fast in the bottome of
the body: whence it is a difficulty to draw them; so that afterwards
the oil is worse easie to extract from salt, in the dissolution of
chalks, then of that which shall be drawn from the minerals. Take then
of this _Azure_ stone for the shorter, or if you have it not of _es
asium_ burned Brasse, which we make _conpellans_ of brasse, in three
parts of lead, (verdigrease is too gummy and unfit) or making meal of
the filings of copper, even as we said heretofore of iron, putting
thereunto a little _aqua fortis_, make it clear, which will be green,
as an _Emeraud_, and pursue it, in and through all as you did iron:
till the salt or gum remain in the bottome congealed, proper for hollow
ulcers, and many other effects of chirurgery; you may yet governe this
gum with phlegme and _aqua vitæ_, as you did iron. And of the first
very gumme extracted by the vineger, may thence draw an oil, as it was
said of lead. In regard of the earths that remain of the dissolutions
of the _aqua vitæ_, without any further dissolving of it, nor leaving
any tincture therein, nor to disjoin them which is hard to do, nor to
clarifie the _aqua vitæ_, but will remain impasted together as milk
with dough, for they will be white, after you have dryed them well in
the Sunne, or before a gentle fire. Put them upon a plate of iron, or
of warmed copper: and if they fume not, it is a signe they are all
deprived of their spirits. Yet put them in a cornue, with a naked
bottome among coals, and perfect the drying of them; then at last give
a fire of calcination. Cast _aqua vitæ_ thereon to dissolve that which
you can; and evacuating the dissolution, perfect to dry the moisture
which may thereof remain giving againe fire of calcination in the end:
and againe putting _aqua vitæ_ thereon to perfect the extraction of
all the salt therein remaining, which will be perfected in the third
or fourth reiteration. I have put you to an addresse of great effects,
where I do not pretend to lead you by the hand any further, not to
injure good and curious spirits, that by long labours and perquisitions
have travelled to obtaine that which others had better cheap, and also
to that which we reserve for our discourse of Gold and Glasse, where
we will declare that which shall here be left imperfect, not having
attained, but by the _end of the lip_: wherefore we will take but that
which is necessary to clear what the Prophets have thereupon touched in
their parables and similitudes. In the first place of the two perfect
gold & silver, on which they have most insisted on the good part, for
the imperfect tinne, copper, and iron, they have ordinarily applyed to
the worst part for vices and depravations, contumacies and durities;
and lead for vexations and molestations. Gold for true beliefe, faith,
piety, and religion, and in sum, all that which concernes the honour
and service of God; Silver, for good and charitable works of mercy;
due in respect of our neighbour. So that these two metals represent
the two tables of the Decalogue. And it would not be farre from the
purpose to make a trimming of the Altar. The first of gold, containing
four precepts, in four azure letters, which signifieth heaven, and the
other of silver in green letters, signifying the earth. _Origen_ in the
2. _Homil._ upon this text of the first of _Canticles_ (_We will make
thee borders of gold, with studs of silver_,) triumpheth to allegorize
the shape of gold, this (saith he) holds the figure of the invisible
and incorporeall nature, (and this for that it is of a substance so
homogeneall and subtill, that nothing can extend it selfe more fine)
and silver, represents the vertue of the _Verb_, following that which
the Lord said in the 2. of _Hosea_, _I have given you gold and silver,
and you have therewith made Idols to Baal_. But we make the Holy
Scripture Idols of gold and silver, when we turne the sense thereof
to some perverted interpretation: or that we would Pindarize it by
elegances, as if vertue consisted on the vaine flowers of Rhetoricke,
for in doing this we open our mouth, as if we would swallow and suck
in heaven, whilst our tongue licketh the earth, like as if the Prophet
should say, _I have given you sense and reason, whereby you ought to
acknowledge me for your God, and reverence me; but you have turned
them aside, and therewith have made Idols_: By sense are understood
the internall cogitations which represents them; and by Reason, which
is λόγος the word, for it signifies the one and the other, as silver
denotes, _Psal. 12. 6. the words of the Lord are pure words, as silver
proved in the fire, when they say, or hold, that silver tryed in
the fire, is the tongue of the just, are not my words as fire?_ But
Cherubins are said to be gold, because they interpret them for the
plenitude of divine Science. And the Tabernacle of the alliance is of
Gold also, because it carries the type and image of the law of nature,
where consisted the gold of science; so that Gold is referred to the
conception and thought, and silver to the word, according to which the
wise man alludeth in the 25. of the _Proverbs_, _As Golden apples with
silver nets, so is he that speaks words in a fit season_. Hitherto
_Origen_. But will we hear what _Zohar_ sets down, from whence _Origen_
hath fished out the greatest part of his rare and profound meditations
and allegories, and to the purpose of those apples of gold, enchased
within the nets of silver. The gold from above is the gold _sagur_,
inclosed or folded up; that from below is more exposed to our senses,
(nothing should better agree to the _Messihe_ which is the true pure
gold of _Evihah_, mentioned _Gen. 2._ hee which is reinclosed within
silver,) namely his divinity, and reshut up with the humanity. _Zohar_
pursues it; In the Tabernacle there were mingled gold, and silver, to
assemble the divine mystery above in one subject, where soveraigne
perfection was found. But the Cherubims were all of gold, shewing their
Angelicall nature which doth not participate of any corporeity, without
any silver or copper mingled therewith. Gold within silver expresseth
mercy, by which the whole universe was built, (the world was built in
mercy,) upon which Gods Throne is established, _His Royall seat shall
be prepared in mercy_. But the rigour of judgement is designed by
copper, which approacheth to the colour of bloud, without the effusion
whereof, also there is no remission.
And therefore it was ordained, that _Moses_ should erect a Serpent in
the Wildernesse to heale those who were bitten by the vermine and cast
their eyes upon it. Then gold, silver, and copper, are the three metals
that go together, the _Chasma’l_, or the _electrum_ of _Ezechiel_. And
there is a faire meditation upon the 3 colours, which are these, white,
of silver, that represents water, is mercy, manifested by the particle
_Jah_, assigned to the Father, which the Apostle cals the _father of
mercies, 1 Cor. 1. 3_. Copper that in rednesse imitates fire, is the
rigour and the severity of justice, which the Ægyptians call _Din_,
attributed to the Holy Spirit, against which if any blaspheme, hee
shall neither be pardoned in this world here, nor in the other. The
third, in the middle of two, is the citrinity of the gold, composed of
white and red, as we may see in saffron, bloud, vermillion, and other
the like, tempered with water, which is white, for from thence is
procreated a golden yellow; for Citrinity, saith _Geber_, is nothing
else, but a determinate proportion of white and red. And this guilded
citrinity is attributed to the Sonne, who participates of Mercy and
Justice: in pursuance of that spoken in the 16. of _Eccl._ 11. because
_mercy and wrath are with him_. But latten or copper, which in its
exteriour hath some resemblance with gold, but within all impure and
corrupt, denoting hypocrisie, which under a masque of pious zeale,
and religion hatcheth its wicked desires, and detestable ambitions,
impieties, erroneous opinions, lusts, animosities, revenges, and other
unjust and perverse intentions. The whitenesse of the silver, on the
one side, of which this letton participates, for it is but at 16 Carats
being pallied by the rednesse of copper, that causeth it citrinity.
But this rednesse is but cruelty, and malice, which corrupteth gentle
sincerity. _If your sinnes were as red as scarlet, or vermillion, they
shall bee as white as snow, Esay 1. 16._
[Sidenote: Prov. 10.26. Esa. 6.4.]