_The conuersion of the foresaid stone into red._
And if thou desirest to conuert this masterie into Golde, take of this
medicine (which as I saide, thou hast brought to this honourable estate
and excellencie) the waight of one dramme (and this after the manner of
thy former example) and put it in a vessell, and bury it in hors-dung
for fortie dayes, and it shall be dissolued: then thou shalt giue it
water of the dissolued body to drink, first as much as amounteth to
halfe his waight, afterward vntill it bee congealed, thou shalt bury it
in moyst hot dung, as is aboue sayd. Then thou shalt orderly proceed
in this Chapter of Gold, as thou hast done in the former Chapter of
Siluer: and it shall be Golde, and make Golde God willing. My Sonne
keepe this most secret Booke, and commit it not vnto the handes of
ignorant men, being a secret of the secretes of God: For by this meanes
thou shalt attaine thy desire. Amen.
_Here endeth the secrets Alchimy, written in Hebrew by_ Calid, _the
sonne of_ Iarich.
An excellent discourse of
the admirable force and efficacie of Art and
Nature, written by the famous Frier _Roger Bacon,
Sometime fellow of Merton Colledge, and
afterward of Brasen-nose in
Oxford_.
Some there are that aske whether of these twaine bee of greatest
force, and efficacie, Nature, or Art, whereto I make aunswere, and
say, that although Nature be mightie and maruailous, yet Art vsing
Nature for an instrument, is more powerfull then naturall vertue, as
it is to bee seene in many thinges. But whatsoeuer is done without the
operation of Nature or Art, is either no humane worke, or if it bee,
it is fraudulently and colourablie performed: for there are some, that
by a nimble motion and shewe of members, or through the diuersitie
of voyces, and subtillitie of instruments, or in the darke, and by
consent doo propose vnto men diuerse things, to bee wondred at, that
haue indeede no truth at all. The worlde is euerie where full of such
fellowes. For Iuglers cogge many things through the swiftnesse of their
hands: and others with varietie of voyces, by certaine deuices that
they haue in their bellies, throats or mouthes, will frame mens voyces,
farre of, or neare, as it pleaseth thẽ, as if a man spake at the same
instant: yea they will counterfeite the soundes of bruit beasts. But
the causes hidden in the grasse, or buried in the sides of the earth,
proue it to bee done by a humane force, and not by a spirit, as they
would make men beleeue. In like maner, wheras they affirm things
without life to moue verie swiftly in the twilight of the euening
or morning, it is altogither false, and vntrue. As for concent, it
can faigne any thing that men desire, according as they are disposed
togither. In all these neither Physicall reason, nor Art, nor naturall
power hath anye place: and for this cause it is more abhominable, sith
it contemneth the lawes of Phylosophie, and contrarie to all reason,
inuocateth wicked Spirites, that by theyr helpe they may haue their
desire. And herein are they deceyued, that they thinke the Spirits to
bee subiect vnto them, and that they are compelled at mens pleasures,
which is impossible: for humane force is farre inferiour to that of
the Spirites. And againe, they fowly erre, to dreame that the cursed
spirits are called vppe, and figured, by vertue of those naturall
meanes which they vse. Moreouer, they notoriously offende when they goe
about by inuocations, deprecations, and sacrifices to appease them, and
vse them for the benefite and commoditie of man. For this were without
all comparison more easie to bee attayned at the handes of God, or of
good spirites. But yet the malignaunt spirits will not yeeld vnto vs
in those things which are very hurtfull and daungerous, saue so farre
forth as it pleaseth God (who ruleth and gouerneth mankinde), for
the sinnes of men to permit and suffer them. These wayes and meanes
therefore are besides the rules and precepts of Wisedome (nay rather
they are contrarie vnto them) and the Phylosophers did neuer make
account of them.
Now concerning Charmes, Characters, and such like trumperies that are
vsed in these dayes, I adiudge them to bee all false and doubtfull.
For some are without all shewe of reason, whereof the Philosophers
haue made mention in the woorkes of Nature and Art, to the ende they
might conceale secrets from the vnworthie, as if it were altogither
vnknowne, that the Load-stone could attract Iron: and one desirous
to woorke this feate before the people, shoulde make Characters, and
pronounce Charmes, that by this meanes he might bring it to passe,
this worke of his should be erroneous and deceitfull. After this maner
there are many thinges hidden in the Philosophers bookes, wherein a
wise man must beware, that neglecting the Charmes and Characters, he
onely attend and make tryall of the worke of Nature and Art. And then
he shall perceyue things liuing, and without life, to concurre and
agree in Nature, for the conformitie and likenesse of their Natures,
and not by vertue of the Charme or Character: whereas the simple people
suppose manie things to bee wrought by Magicke, which are nothing else
but the secretes of Art and Nature. Yea, the Magitians themselues doo
vainelie repose such confidence, in theyr Charmes and Characters, as
though they should receyue power from them, that in the meane time
they forsake the woorke of Arte and Nature. And by this meanes both
these kinde of men are depryued of the benefite of Wisedome, theyr owne
follye so constrayning. Neuerthelesse, there are certaine deprecations
long since, framed and instituted by faithfull men, or rather ordained
by God himselfe, and his Angels, that may retaine their pristine and
ancient vertue, as it is yet to bee seene in many Countreyes, where
they make certain prayers ouer Iron red hot, & ouer the water of y^e
riuer, & suchlike, thereby to approue the innocent, and cõdemne the
guilty: and these things are thought to be brought to passe by the
authority of the prelates. For euẽ the priests themselues do vse
Exorcismes, as we may reade in the consecration of blessed water, and
the old law of the water of purification, wherby adultery & breach
of wedlock was sifted out. And ther are many other such like things.
But as for those things that are contained in the Magicians books, we
must vtterly reiect them, though they bee not altogether deuoyde of
truth, because they be so stuffed with fables, that the truth cannot
be discerned from falshoold. So that we must giue no credit to such as
say, that _Solomon_ and other learned men made them: for these bookes
are not receiued by the authoritie of the Church nor of wise men, but
by Seducers, that take the bare letter and make newe books themselues,
and fill the world with their new inuentions, as daily experience
teacheth vs. And to the ende men might be the more throughly allured,
they giue glorious titles to their workes, and foolishly ascribe them
to such and such Authors, as though they spake nothing of themselues:
and write base matters in a loftie stile, and with y^e cloke of a text
do hide their own forgeries. But as for Characters, they are either
words vnder the forme of some letters, containing in them the matter of
a prayer, or else they are made for the seruice and worship of certaine
Stars at speciall times. Of Characters, in the first sence, we are to
iudge in the same sort, as we did of prayers: but as for these latter
figures and Characters, it is well knowne that they haue no vertue
nor efficacie at all, vnlesse they be framed in their proper seasõs.
For which cause he that maketh them as he findeth them, in the books,
obseruing only the figure wherein he followeth his sampler, is judged
by al wise men to do iust nothing. But contrariwise, he that worketh
according to the aspect of the heauens, in due constellations is able
not onely to dispose of his Characters, but euen of all his works, as
well artificiall as natural, agreeable to the influence of the heauen.
Neuerthelesse, for so much as it is very difficult to perceiue the
certainty of heauenly bodies, many are ouertaken with grosse errors,
& few there are that can truly & profitably order any thing. And
hence it is that the common Mathematicians iudging and working by
Magick Starres, and by workes, as it were iudgements at choyse times,
become nothing famous, although they bee right cunning, and throughly
acquainted with the Arte, and are able to bring many things to passe.
But it must not bee forgotten that the skilfull Phisition and any
other, of what profession soeuer may to good purpose vse Charmes and
Characters, though they bee fained after the opinion of _Constantinus_
the Phisition: not as though Charmes and Characters coulde worke any
thing, but that the Medicine might bee the more willingly and readily
receyued, and that the minde of the patient might bee excited to
become more confident, and bee filled with ioye: for the Soule thus
affected, is able to renue many things in his owne bodie, insomuch
that it may recouer his former health, through the ioy and hope it
hath conceiued. If therefore the Physition for the magnifying of his
worke, doo administer any such thing, that his patient may not dispayre
of his health, it is not to bee abhorred if wee will credite the sayde
_Constantinus_. For hee in his Epistle of those things which may be
hanged about the necke, graunteth that Charmes and Characters may thus
bee vsed, and in this cause defendeth them: for the soule hath great
power ouer the body through his strong and forcible operations, as
_Auicenna_ sayth in his Bookes of the Soule, and in his eight booke of
liuing Creatures, and in this poynt all wise men agree: and for this
cause sicke folkes are suffered to see playes, and pleasaunt thinges
are brought vnto them: yea, oftentimes following theyr humour, wee
giue them many contrary thinges, because the affection and appetite of
the soule ouercommeth sicknesse. [Sidenote: The quantitie is called by
the Logitians Passion, or passible qualitie, An example of a passible
qualitie, is sweetnesse in hony, or coldnesse in yce: of passion when
we blush for shame, and waxe pale through feare.] Nowe forsomuch as the
truth must in no wise bee empayred, wee are diligently to consider that
euery Agent (not onely substances, but likewise Accidens of the third
kinde of Qualities) worketh a vertue, and maketh an apparance in the
outward nature, and that there are certain sensible vertues in things.
This therefore may worke a vertue and kinde out of it selfe, and the
rather because it is more excellent then other corporall things, but
cheefely for the worthinesse of the soule. And men do not exercise only
through heat, but their spirits are stirred vppe within them, as they
likewise are in other liuing creatures. And we see that some creatures
are changed, and do change such things as are obedient vnto them: as
for example: The Basiliske slaieth a man if it doo but beholde him, the
wolfe maketh a man hoarse, if it spie him first: and the _Hyena_ (as
_Solinus_ reporteth in his wonders of the worlde and other Authors)
will not suffer a dog to barke within his shadow. Yea, _Aristotle_
sayth in his booke of Vegetables, that the frutes of the female Palme
trees wax ripe by the smell of the male Palmes: and in some regions,
Mares conceiue with yong through the very sent of the horses, as
_Solinus_ recordeth: and many such things happen through the kinds and
vertues of creatures and plants, euen many strange & wonderfull things,
as _Aristotle_ affirmeth in his booke of Secrets. Now if plants and
liuing creatures cannot attaine vnto the excellencie of mans nature,
they shall much lesse be able to worke vertues & kinds, and sende
foorth colours for the alterations of bodies without them: whereupon
_Aristotle_ saith in his booke of Sleep & Watching, that if a menstrous
Woman beholde her selfe in a looking glasse, shee will infect it, so
that there will appeare a cloude of bloud. And _Solinus_ reporteth,
that in _Sythia_ there are women which haue a double Ball or Apple in
one eye (which caused Ouid to say, _Nos quoque pupilla duplex_) who
when they are angry, slay men with the very looking on them. And we
know that a man of an ill complexion, hauing some contagious disease,
as the leprosie or falling-sicknesse, or a sharpe ague, or very bad
eyes, and the like, poysoneth and infecteth others that are in his
company: but contrariwise, men of a good and healthie complexion,
especially yong men, do comfort others, and make men ioyfull with their
presence, which commeth to passe by reason of their delicate Spirits:
theyr holsom and pleasant vapours: their kindly & natural heate: I say
it is by meanes of the spirits and vertues which proceede from them,
as _Galen_ teacheth vs in _Techin_. And these things become hurtful,
if the soule be corrupted with many grosse sins, beeing coupled with
a diseased body of an euill complexion: and in like case is it, if
there be a feruent appetite, and vehement desire to hurt and mischiefe.
For then the nature of the complexion and soundnesse woorketh more
forcibly by the cogitations of the soule, and longing desires that
it hath. For which cause the Leper that earnestly wisheth, and with
exceeding carefulnesse intendeth to infect some body that standeth
before him, doth both more speedily and dangerously infect him, then
he could haue done if he had not before hand thought hereof, desired
and purposed in. For Nature (as _Auicen_ teacheth, in the foresayde
places) obeyeth the thoughts, and vehement desires of the Soule: yea,
there should bee no operation at all in men, if the natural vertue in
the members did not subiect it selfe to the thoughts and desires of the
soule. For (as _Auicen_ teacheth in the thirde of the _Metaphysickes_)
the first moouer is a thought, and the next a desire conformable to
the thought: And last of all, the vertue of the Soule in the members,
which yeeldeth obedience to the desire and thought, and that both in
euill and good. Whereupon when these thinges are to bee seene in a man,
a good complexion, health of bodie, youth, beautie, comly proportion
of the members, and a Soule free from sinne, an earnest thought and
vehement desire to some worke, then whatsoeuer may be effected by the
kinde and vertue of man, by the spirits and naturall heate, it must of
necessitie be more forcibly and throughly wrought by these & such like
Spirites, Vapours, and influences, then if anie of these were wanting,
especially if there bee an earnest desire and forcible intention. So
then many straunge matters may bee brought to passe by the woordes and
workes of man, when all the fore-named causes doo concurre and meete
together: for wordes proceede from within by the thoughts of the Soule,
and desire, commeth by the motion of the Spirites, heate and vocall
arterie-And the generation of these thinges hath open wayes, through
which is a great passage of Spirits, heate, euaporation, vertue and
kindes, which may bee made by the Soule and heart. By reason whereof,
there are alterations and chaunges made in thinges spirituall (other
things being answerable) by words according to that naturall power
which is due vnto them. For wee see that by reason of these and such
like arteries, gaspings and yawnings, and many resolutions of the
Spirites, and of heate arise from the heart in the inwarde partes:
which sometimes hurt vs, when they proceede from a crazie body: that
is, of an euill complexion: and againe they greatly profite and comfort
vs, when they come from a pure and sound bodie of a good complexion.
In like sort therefore, there may be some naturall operations in the
generation and pronunciation of woordes, with an intent and desire of
working: so that not without good cause we vse to say, that a liuely
voice is of great efficacie, not because it hath that vertue, which the
Magitians dreame of: or that it is able to make and alter as others
thinke, but because it is as nature hath ordained. We must therefore
be verie circumspect in these things: for a man may easily tread awry,
and many erre in both partes. Some denie that there is any operation:
but others exceede and flie vnto Magicke. And hence it is, that there
are so many bookes in the worlde of charmes, and characters, praiers,
coniurations, sacrifices, and such like, that are meere Magicke: as the
booke of the offices of Spirits, the book of the death of the Soule,
the booke of Art notorie, and infinite more of the same kinde, that
containe not in them the power of Art or Nature, but are wholy stuffed
with the idle deuises of vaine magitians. Yet it must be remembred,
that many bookes are ascribed to Magitians, which in truth are not
such, but containe in them the excellencie of wisdome. Now amongst
these, which are suspected, and which not, euerye mans particular
experience shall instruct him. For if in any of them wee can meete
with a worke of Nature or Art, let vs make choyse of that: if not, let
vs leaue it as suspicious, and ill beseeming a wise man. It is the
part of a Magitian so to handle thinges needlesse and superfluous: for
(as _Isaak_ iudgeth in his booke of Feuers) the reasonable Soule is
not hindered in her operations, vnlesse it be detayned by ignoraunce.
And _Aristotle_ sayeth in his booke of Secretes, that in such matter
a sounde and healthy person may doo any thing that is expedient for
men, though not without the influence of diuine vertue: & in the third
of the Meteors, he saith, that there is no vertue, but it cõmeth
from God: and about the latter end of his _Ethicks_, he affirmeth,
that there is no vertue, neither Moral, nor Naturall, endued with a
celestiall vertue, without a diuine and celestiall influence. So that
when we speake of the power of particular agents, we do not exclude
the regiment of the vniuersal agent, and first cause. For euery first
cause hath a greater influence in the thing caused, then the second
cause, as it appeareth by the first proposition of causes.
Now will I begin to recount vnto you strange things, performed by Arte
and Nature, and afterwards I will shew you the causes and manners of
things, wherein shall bee nothing Magicall, so that you shall confesse
all Magicke power to be inferior to these, and vnworthie to be compared
with them. And first of all by the figuration of Art it selfe: There
may bee made instruments of Nauigation without men to rowe in them:
as huge Shippes to brooke the Sea, onely with one man to steere them,
which shal saile farre more swiftly then if they were full of men.
And Chariots that shall mooue with an vnspeakeable force, without
any liuing creature to stirre them: such as the crooked Chariots are
supposed to haue beene, wherein in olde time they vsed to fight, yea
instruments to flie withall, so that one sitting in the middle of the
Instrument, and turning about an Engine, by which the winges being
artificially composed may beate the ayre after the maner of a flying
bird. Besides, there may bee made a small Instrument in quantitie, to
lift vppe, and let downe things of great waight, then which there is
nothing more commodious to weigh with. For by an Instrument of three
fingers high, and three fingers broad and lesse quantitie, may a man
ridde himselfe, and his companions from all daunger of imprisonment,
and lift them vp, and let them downe. Yea such an Instrument may easily
be made, whereby a man may violently draw vnto him a thousand men, will
they, nill they, and any other thing.
Moreouer instruments may be made wherewith men may walke in the bottome
of the Sea or Riuers without bodily danger, which _Alexander_ the
great vsed, to the ende he might beholde the secrets of the seas, as
the Ethick Philosopher reporteth: and these haue bin made not onely in
times past, but euen in our dayes. And it is certaine that there is an
instrument to flie with, which I neuer sawe, nor know any mã that hath
seene it, but I full wel know by name the learned man that inuented
the same. In a worde, a man may make an infinite sort of such things:
as bridges ouer Riuers without postes or pillers, and instruments and
engins neuer heard of before.
But physicall figurations are far more strange: for in such maner may
we frame perspects and looking-glasses, y^t one thing shall appeare to
be many, as one man shall seeme a whole armie, and diuers Sunnes and
Moones, yea, as many as wee please, shall appeare at one time: for in
such wise sometimes are the vapours figured, that two or three Sunnes,
and two Moones appeare together in the ayre, as _Plynie_ witnesseth
in the second booke of his naturall History. For by the same reason
that one thing may seeme to be many things, it may likewise seeme to
be infinite things because that when once it hath exceeded his vertue,
there is no sette number to be assigned: for thus _Aristotle_ reasoneth
in the Chapter _De vacuo_. So that by this meanes a man may strike
infinite terrors into any citie or army, insomuch that either through
the manifolde apparitions of stars, or of men gathered together against
them, they should vtterly perish, but in especiall, if there follow
such an instrument wherwith at the first they may be had. For so may
the perspects be framed, that things most farre off may seeme most
nigh vnto vs, and cleane contrarie. So that we may reade verie small
letters, an incredible distance from vs, and beholde things how little
soeuer they bee, and make starres to appeare wheresoeuer wee will. And
it is thought that _Iulius Cæsar_ did from the Sea coastes in _Fraunce_
marke and obserue the disposition and situation of the Castles and
Citties of the lesser Brytannie by the helpe of great glasses. Bodyes
also may so bee framed, that the greatest things shall appeare to be
the least, the highest to bee the lowest, the most secret to bee the
most manifest, and in like sort the contrarie. Thus did _Socrates_
perceiue that the Dragon (which destroied the Citie and countrey
adioyning with his noysome breath, and contagious influence) did lurke
in the dens betweene the mountains. And thus may all things that are
done in cities or armies be discouered by y^e enemies. Again, in such
wise may bodies be framed, that venimous and infectious influences
may be brought whither a man will. And thus it is reported, that
_Aristotle_ instructed _Alexander_: through which instruction, the
poyson of a Basiliske beeing lift vp vpon the wall of a citie against
an armie, brought it into the Citie. And besides all these, we may so
frame perspects, that any man entring into a house, hee shoulde indeede
see golde, and siluer, and precious stones, and what else he will, but
when he maketh haste to the place, hee shall finde iust nothing. But it
appertaineth to higher powers of figurations, that beames should bee
brought and assembled by diuers flexions and reflexions in any distance
that wee will, to burne whatsoeuer is opposite vnto it, as it is
witnessed by those perspects that burne before and behinde, according
as certaine authours teach in their bookes treating of these matters.
But the greatest and cheefest of all figurations and things figured, is
to describe the heauenly bodies according to their length and breadth
in a corporall figure, wherin they may corporally moue with a daily
motion. These things are worth a kingdome to a wise and discreet man.
Let these things suffice for examples of figurations, though many other
wonderfull things might be produced. Now hereunto there are certaine
other, to be annexed without figurations. In any distance that wee
will, wee may artificially make a burning fire of Salt Peeter and other
things, as also of oyle, red Petrolium, and such like: and moreouer
of Amber, of Naptha, white Petrolium, and the like: according to that
which _Pliny_ reporteth in his second booke, namely that in a certaine
Citie hee defended himselfe against the Romane armie: for hee burnt an
armed souldior with diuers things which he cast at him. The Greeke fire
is not much vnlike these, and many other burning things.
Besides, there may be made perpetuall lights, and bathes burning
without end, for we haue knowne many that are not burned, but purified.
But ouer and besides these, there are other things of Nature that will
amaze and astonish vs to heare of them: for noyses may bee made in the
aire like thunders, yea with greater horror then those that come by
Nature: for a little matter fitted to the quantitie of a thumbe, maketh
a horrible noyse, and wonderfull lightning. And this is done after
sundry fashions, whereby any citie and armie may be destroyed, after
the manner of skilfull _Gedeon_, who hauing onely three hundredth
men, discomfited the hosts of the Madianites, with broken pitchers,
and lamps, & fire issuing out with an vnspeakeable noyse. These are
maruailous things, if men knewe how to vse them effctually in a due
quantitie and matter.
But nowe I will propose many strange things of another kind, which
although they haue no great profite, yet are they a most apparent
demonstration of wisedome, and may be vsed for the prouing of any
secret things, which the rude multitude gainsay, being like to the
attraction of Iron by the Adamant. For who would beleeue such an
attraction, vnlesse he behelde it? and there be many wonders of nature
in this drawing of the Iron, that are vnknowne to the common people,
as experience teacheth the studious. But these things are greater and
more in number: for there is the like attraction of all mettals by
the Stone of golde and siluer: and the Stone runneth to Vineger. Yea
plants, and the parts of liuing creaturs beeing locally diuided the one
from the other, will notwithstanding by a naturall motion concurre and
come together again. Now when I had beheld these and such like things,
and considered them well, I thought nothing incredible, neyther in
diuine nor humane things. Yet there are greater behinde then these.
For the whole power of the Mathematickes (according to the practise of
_Ptolemy_, in the .8. _de Almagesto_) setteth but an instrument vppon
the superficies, wherein all things that are in the heauen shall be
truely described with theyr lengths and breadths: but that they should
naturally mooue with a daily motion, is not in the Mathematicians
power. Yet doth the faithfull and industrious practisioner, earnestly
desire to make it of such a matter and after such a manner. That
the heauens should be naturally moued with a daily motion, seemeth
impossible vnto him, because many things are carryed with the motion
of the heauenly bodyes, as Comets, and the sea when it floweth, and
other things: eyther wholy or in parte: for then should all instruments
of Astrology be in vaine, as well those which haue beene inuented by
the learned, as those that haue beene deuised by the common sort,
neyther shoulde a Kings treasure bee skant comparable. Moreouer, there
may yet greater things bee performed, though not in respect of their
straungenesse, yet if wee regarde a publike or priuate commoditie,
namely, to gette as great plenty of golde and siluer as we list, not
by a possibilitie of Nature, but by the perfection of Art, forasmuch
as there are seuenteene manners of golde, whereof eight in number haue
a commixtion of Argent-uiue with gold. Now the first kinde of golde is
made of certaine parts of golde, and some partes of siluer, vntill wee
reach vnto the two and twentieth degree of Gold, alwayes augmenting one
degree of gold with one of siluer: and there are as many more of the
admixtion of Brasse with Golde. So that the last manner consisteth of
foure and twentie degrees of pure golde, without the admixtion of any
other mettall: and nature cannot proceede any further, as experience
teacheth. But Art may augment gold very much in the parts of purity,
and likewise accomplish it without fraude or couine. But this is a
greater matter then the former, that although the reasonable soule
cannot bee constrained, yet may she be effectually disposed, indued,
and prouoked, freely to change her maners, affections and desires,
according to another mans pleasures: and this may be effected, not
in one particular person alone, but in the whole body of a Citie, or
people of a Kingdome. And such a matter _Aristotle_ teacheth in his
booke of Secrets, as well of a nation, as of an army or priuate person.
These things are almost as much as nature or Art are able to performe.
But yet the last decree, wherein the perfection of Art can doo oughts
with all the power of nature, is the prolonging of life for a great
space, and the possibilitie hereof is approued by many experimẽts.
For _Plynie_ reporteth, that there was a Souldiour lustie and strong
both in body & mind, that continued healthy beyond the accustomed age
of man, who when _Octauianus Augustus_ asked him what he did that
made him liue so long, made aunswere in a riddle, that he vsed oyle
outwardly, and sweet wine inwardly. But afterwards there fell out many
such things: for on a time, as a husband man was plowing, he chanced
to finde a golden vessell with a precious licour, which he surmising
to be the dew of heauen, washt his face with it, and dranke thereof,
and was incontinently renewed in Spirite, in body, and in quicknesse of
witte: for which cause, of a plow-man hee was made porter to the King
of _Sicily_: & this hapned in the time of king _Ostus_. Besides, it
is confirmed by the testimony of the Popes letters, that _Almanichus_
beeing Captaine among the Saracens took a medicine, by the benifit
wherof, he prolonged his life fiue hundred yeares. For the king to whom
hee was prisoner, receiued Ambassadors from king _Magus_ with this
medicine, but forasmuch as he suspected it to be poyson, he would
needes make a tryall of it in this Captiue. In like manner, the Queene
of _Tormery_ in great Britany, seeking after a white Hart, lighted
vppon an Oyntment, wherewith the Keeper of the forrest had noynted his
whole bodie, the soles of his feete onely excepted: he liued three
hundreth yeares without corruption, saue that hee was troubled with
the goute in his feete. And wee haue obserued many Countrey-men in our
dayes, who, without the counsell and aduise of Phisitions, haue liued
a hundred and threescore yeares, or there abouts. And these things are
approoued by the works of bruit beasts, as namely in the Hart, the
Egle, the Serpent, and many other, that by the vertue of hearbes and
stones renewe theyr youth. For which cause wise men haue addiected
themselues to search out such a secret, prouoked thereunto by the
example of brute Beastes, deeming it to bee possible for man to obtaine
that which is not denied to vnreasonable creatures. And hence is it,
that _Artephius_ in his Booke, intituled the Wisedome of _Secretes_,
diligently obseruing the force and power of liuing creatures and
stones, and such like things, to the end that he might be acquainted
with Natures Secrets, but especially to attaine the knowledge howe to
lengthen the life, boasteth of himselfe that he liued a thousande and
fiue and twentie yeares.
And the possibilitie of the prolongation of life, is hereby confirmed,
because the soule is naturally immortall, and able not to die: for
euen after it had bin polluted with sinne, it was able to liue about
a thousande yeares, and afterwardes by little and little the length
of life was abbreuiated and waxed shorter. Now this abbreueation must
needes bee accidentall, & therefore it may either in the whole or in
parte bee prolonged. And if we will seeke out the accidentall cause
of this corruption, we shall finde that it proceedeth not from the
heauen, nor anie thing else, but for lacke of a due regiment of health.
For in this age of ours, the fathers are corrupted, and therefore
begette Sonnes of a corrupt complexion and composition, and theyr
Sonnes for the same cause doo corrupt themselues, and this corruption
descendeth from the fathers into the Sons, so long, till at the last,
the shortnes of life doth continually preuaile, as it appeareth this
day. Neuerthelesse, it cannot hence be necessarily inferred, that life
shall alwayes bee shortned, because there is a time appoynted for
humane things, and for the most, what men liue seuentie yeares, and the
rest of theyr dayes are altogether labour and sorrow. But there may
a remedie bee founde out for the particular corruption of euery man,
that is to say, if euerie one for his parte from his youth vpwarde,
will exercise a perfect gouernment of health, which consisteth in
meate and drinke, in sleepe and watchfulnesse, in motion and rest, in
euacuation and constriction, in the ayre and in the disposition of the
minde: for if anie man would obserue this manner of gouernment from
his natiuitie, he should liue as long as his nature (which he receiued
of his parents) would permit him, and be brought to the farthest end
of that nature falne from originall iustice: but this he can no way
passe: for this regiment affoordeth no remedie against the auncient
corruption of parents. Yet it is impossible that a man should with
such moderation carrie himselfe in all these thinges, as the rule
of health requireth: and therefore it is of necessitie that the
abbreuiation and shortning of our dayes should spring from this head
also, and not onely from the corruption of our parents. But the science
of Physicke doth sufficiently prescribe and determine this maner of
regiment: though neither rich nor poore, learned nor vnlearned, no not
euen the Physitions themselues (howe absolute so euer they bee) are
able indifferently to obserue these things in themselues, nor in other
men. Notwithstanding, Nature fayleth not in things necessarie, nor
Art beeing perfect and compact, yea rather it is able to breake out
against accidentall passions, and either wholy or in part to abolish
them. And in the beginning when the age of men first began to decline,
a remedie might easily haue beene found out: but after sixe thousand
yeeres and more, it is a difficult matter to prescribe a remedie.
Neuerthelesse, wise men mooued with the foresaid considerations, haue
endeuoured to finde out wayes, not onelye agaynst the defect of euery
particular mans regiment, but also agaynst the corruption of Parents:
not that men should be able to reach vnto the life of _Adam_, or
_Artephius_, by reason of the corruption which daily encreaseth, but
that they might prolong their liues for a hundred yeares or somewhat
more, beyonde the common age of men now liuing, so that the diseases
vsually accompanying olde age, might bee kept backe for a time, and
though not vtterly prohibited and taken quite away, yet they might be
mittigated and diminished, that the life might be profitably prolonged
beyonde the expectation of men, but alwayes within the vtmost bounds
and limits. For there is one tearme of Nature appoynted to the first
men after sinne entered into the worlde, and another alotted to euerye
man by the proper corruption of his parents. These two wee cannot
passe: for though wee may passe the latter, yet are wee not able to
arriue vnto the former: I am of opinion that a wise man may in this
age attaine thereto, the possibilitie and aptnesse of humane nature,
beeing the same nowe that it was in the first men: and no maruaile,
seeing that this aptnesse extendeth it selfe to immortalitie, as it
was before sinne, and shall bee after the resurrection. But if you
say, that neither _Aristotle_, _Plato_, _Hippocrates_, nor _Galen_,
attained hereto. I aunswere, that they were ignoraunt euen of manye
meane vertues, which afterwarde were familiar to those that were
studious. These therefore might easily bee hidden from them, though
they laboured to finde them out: but they busied themselues too much
in other matters, and waxed olde in a trice, spending their life in
base and vulgar things, and yet they were acquainted with many secrets.
For we knowe that _Aristotle_ sayth in the _Predicaments_, that the
quadrature of a Circle may bee knowne, although it bee not yet knowne.
Whereby hee confesseth, that both himselfe, and all men till his time
were ignorant of it. But now a dayes wee see that the truth is knowne,
so that _Aristotle_ might well be ignoraunt of the greatest of Natures
Secrets. And againe, wise men are at this present ignorant of many
things, which the common sort of Students shall knowe hereafter. So
then this obiection is altogether vaine and foolish.
Thus hauing produced certaine examples declaring the power of Art and
Nature, to the end that out of those few we might collect many, out of
the parts gather the whole, out of particulars, inferre vniuersals,
wee see howe farre forth it is altogether needlesse for vs to gape
after Magicke, when as Nature and Art are sufficient. Nowe I minde
to prosecute euery one of the foresayd things in order, and deliuer
their causes, and the wayes howe to worke them particularly. And
first of all, I consider that the secrets of Nature contayned in
the skins of Goates and sheep, are not spoken of, least euery man
should vnderstand them. As _Socrates_ and _Aristotle_ willeth: for
he affirmeth in his booke of Secrets, that he is a breaker of the
celestiall seale that maketh the secrets of Art and Nature common:
adding moreouer that many euils betide him that reuealeth secretes.
And in the booke intituled _Noctes Atticæ_, in the comparing of wise
men togither, it is reputed a great folly to giue an Asse Lettice,
when Thistles will serue his turne: and it is written in the booke of
_Stones_, that hee impayreth the Maiestie of things, that diuulgeth
mysteries. And they are no longer to bee tearmed Secrets, when the
whole multitude is acquainted with them, if wee regard the probable
diuision of multitude, which euermore gainsay the learned. For that
which seemeth vnto all, is true, as also that which is so iudged of
by the wise, and men of best account. Wherefore that which seemeth to
many, that is to the common people, so farre forth as it seemeth such,
must of necessitie bee false. I speake of the Common sort, in that
Sence, as it is heere distinguished agaynst the learned. For in the
common conceytes of the minde, they agree with the learned, but in the
proper principles and conditions of Arts and Sciences they disagree,
toyling themselues about meere appearances, and sophistications,
and quirks, and quiddities, and such like trash, whereof wise men
make no account. In things proper therefore, and in secretes, the
common people do erre, and in this respect they are opposite to the
learned, but in common matters they are comprehended vnder the lawe
of all, and therein consent with the learned. And as for these commyn
things, they are of small value, not worthy to bee sought after for
themselues, but in regarde of things particular and proper. Now the
cause of this concealement among all wise men, is, the contempt and
neglect of the secretes of wisedome by the vulgar sort, that knoweth
not how to vse those things which are most excellent. And if they do
conceiue any worthy thing, it is altogither by chance and fortune, &
they do exceedingly abuse that their knowledge, to the great damage and
hurt of many men, yea, euen of whole societies: so that he is worse
then mad that publisheth any secret, vnlesse he conceale it from the
multitude, and in such wise deliuer it, that euen the studious and
learned shall hardly vnderstand it. This hath beene the course which
wise men haue obserued from the beginning, who by many meanes haue
hidden the secrets of wisedome from the common people. For some haue
vsed Characters and verses, and diuerse others riddles and figuratiue
speeches, as _Aristotle_ witnesseth in his book of Secrets, where hee
thus speaketh. O _Alexander_, I will shew thee the greatest secret in
the world, God grant thou maiest keepe it close, and bring to passe the
intention of the Art of that stone which is no stone, and is in euery
man, & in euery place, and at all seasons, and is called the end of
all Philosophers. And an infinite number of thinges are founde in many
bookes and sciences obscured with such darke speeches, so that no man
can vnderstand them without a teacher. Thirdly, some haue hidden their
secretes by their maners of writing, as namely by consonants only:
so that no man can reade them, without he knowe the signification of
the words: and this is vsual among the Iewes, Chaldeans, Syrians, and
Arabians, yea, and the Grecians too: and therefore there is a great
concealing with them, but especially with the Iewes: for _Aristotle_
sayth in the aboue named booke, that God gaue them all maner of
wisedome, before there were any Philosophers, and all nations borrowed
the principles of Philosophy of them. And thus much we are plainly
taught by _Albumasar_ in his booke named the larger Introductory,
and other Philosophers, and by _Iosephus_ in his eight booke of
Antiquities. Fourthly, things are obscured by the admixtion of letters
of diuerse kinds, & thus hath _Ethicus_ the Astronomer cõcealed his
wisdome, writing the same with Hebrew, Greeke & Latin letters, all in
a row. Fiftly, they hide their secrets, writing them in other letters
then are vsed in their owne country, to wit, when they take letters
that are in vse in forreine nations, and feigne them according to their
own pleasures. This is a very great impediment, vsed by _Artephius_ in
his booke of the Secrets of Nature. Sixtly, they make certain formes,
not of letters, but such as are vsed by diuiners and enchanters, which
according to the diuersitie of pricke and notes, haue the power of
letters: and these likewise hath _Artephius_ vsed in his science.
Seuenthly, there is yet a more cunning sleight of occultation behind
by the helpe of Art notory: an art wherby a man may write or note any
thing, as briefly as he will, & as swiftly as he can desire. And in
this sort haue the Latine authours hidden many secretes. I deemed it
necessary to touch these tricks of obscurity, because happily my self
may be constrained through the greatnesse of the secrets, which I shal
handle, to vse some of them, that so at the least I might helpe thee
to my power. I giue thee therefore to vnderstand, that my purpose
is orderly to proceed in the exposition of those things, whereof I
made mention before: as to dissolue the Philosophers egge, and search
out the partes of a philosophicall man. And this shall serue for a
beginning to the rest. Take salt, and rub it diligently in water, and
purifie it in other waters, after by diuerse contritions, rub it with
Salts, and burne it with sundry assations, that it may bee made a pure
earth, separated from the other Elements, which I esteeme worthy of
thee for the stature of my length. Vnderstand me if thou art able: for
it shall vndoubtedly bee composed of the Elements, and therefore it
shall be a part of the stone, which is no stone, and is in euery man,
which thou shalt finde at all tymes of the yeare in his owne place.
This done thou shalt take oyle after the maner of a searecloath, and
of viscous cheese, not able to be cut at the first, wherevnto all the
fierie vertue must bee diuided, and separated by dissolution (now it
must bee dissolued in a sharpe water of an indifferent sharpenesse,
with a light fire) and decocted vntill his fatnesse be seuered, as
the fat in flesh, by distillation, that no part of the oylinesse and
blacke virtue, wherein the vrine is distilled, may get out. Afterward
let it bee decocted in Vineger, till it be dryed into a coale (which
is the cause of addustion) and that his blacke vertue do appeare. But
if it be not cured therof, let it be done againe: be watchfull and
attentiue, for my speech is difficult. The oyle will dissolue, both
in sharpe waters, and in common oyle, that worketh more apparauntly,
or in a tart oyle of Almondes ouer the fire, so that the oyle may bee
sundred, and the hidden spirite remaine, both in the partes of liuing
creatures, and in Sulphur, and Arsenicke. For the Stones (wherein there
is an Oyle of a superfluous humiditie) haue certaine boundes of their
humours: partly because there is no strong vnion, sithens one may be
dissolued from the other, by reason of the nature of the water, which
is put to liquefaction in the Spirite, which is the meane betweene his
parts and the oyle. Dissolution therefore being finished, there will
remaine a certaine pure humiditie in the spirit, which though it bee
throughly mixt with the dry parts, which are mooued to and fro in it,
yet is the fire able to resolue it, beeing called by the Philosopher a
melting Sulphur, and sometime Oyle, sometime an ayrie humour, sometime
a coniunctiue substaunce, which the fire dooth not separate, sometime
Camphora, and wash it. This is the Philosophers Egge, or rather the
ende and accomplishment of the Egge. And let so much of the Oyles as
commeth to our hands bee reckoned among Seeny seede, which must bee
separated from the water, or Oyle wherein it is purged.
Moreouer, the oyle is putrified as thou knowest, by braying it with
drying things, as with salt and vitriall, and by burning it, (though
passion arise from the contrarie) and afterward it must bee sublimed,
vntill his oylinesse be quite taken away, and that the water bee like
Sulphur or Arsenicke in the minerals: for it may be prepared in the
same maner that they are. Neuerthelesse, it were better to decoct it
in waters of a temperate sharpenesse, vntill it bee purged or made
white. And yet there is another profitable concoction in a dry or moyst
fire, where distillation must bee renued (if you would haue your worke
come wel to passe) and the matter rectified: of which rectification
the last signes are to bee white, and cleare as Christall. And whereas
other things grow black in the fire, this waxeth white, is purified,
and euen shineth againe through the notable clearness & brightnes that
is in it. Of this water and earth is Argent-uiue engendred, being not
vnlike the Argent-uiue that is in the Mynes. Now when the matter is
waxed hot after this maner, it is cõgealed: but the ayrie stone (which
is no stone) must be put into a Pyramis in a warme place, or (if you
think good) into the belly of a horse, or oxe, and so be changed into
a sharpe feuer. And when it hath passed frõ this into 10. and from
that into 21. so that the lees of the oiles are dissolued in their
water, before it be separated, they do so often reiterate dissolution
& distillation, til at length it be rectified. And here endeth this
intention. But thou must remẽber that whẽ thou hast made an end, thou
art then to begin anew againe.
Now will I hide another secret from thee. Prepare Argent-uiue by
mortifying it, with the vapour of Steele for Margarites, and with the
vapour of Lead for the stone Iber: and rubbe it with drying things,
and atraments, and such like (as before) and boyle it: this done, let
it be sublymed: if for vnion, 10. if for rednesse, 21. vntill the
moysture bee consumed in it. Neither is it possible that the humiditie
shoulde bee separated for the vapour (as the foresayde oyle) because
it is very strongly commixt with his drie partes, neither doth it
set any bound, as we haue already taught in the foresaid mettals. In
this chapter thou maist easily bee deceiued, except thou perfectly
vnderstand the signification of the words.
Now it is high time obscurely to intreat of the third chapter, to the
end thou maist behold the very key of the worke thou lookest for.
The calcined bodie is sometime put to (which is done to this end,
that the moysture in it might be consumed by salt, and Sal Armeniack
and Vineger) and againe, sometime it is nourished with Argent-uiue,
and sublimed by them, till it remaine as pouder. These then are the
keyes of the Art, Congelation, Resolution, Induration, Proiection,
and this is both the end and the beginning: but as for purification,
distillation, separation, sublimation, calcination, and inquisition,
they are fellow-workers with the former, and now thou maist sit downe
and take thine ease.
Sixe hundred and two yeares of the Arabians being accomplished, thou
didst aske me of certaine secrets. Take therfore the stone and congeale
it with a gentle boyling, and strong contrition, but without sharpe
things. And in y^e end mixe it a little with sweete water: and make a
laxatiue medicine of seuen things, if thou think good, or of sixe, or
of fiue: or of as many as thou wilt, but my mind is content with two:
whereof the better shall be in sixe, rather then any other proportion,
or there abouts, as experience may teach you. Neuerthelesse, resolue
the gold by the fire, & restraine it better. But if you wil beleeue
me, you ought to take but one thing. This is a secret of Natures
secrets, able to worke wonders. It being therfore mixed with two things
or more in number, or with the Phœnix (which is a worthie creature)
at the fire, & incorporated by a strong motion, and that hereunto
you putte warme liquor, foure or fiue times you shall be maister of
your hearts desire. But afterward the celestiall nature is weakened,
and waxeth feeble, if thou poure warme water into it three or foure
times. Thou must therefore diuide the weake from the strong in diuers
vesselles if thou dare credite mee, and draw out that which is good.
Besides thou shalt take the powder, and throughly presse out the water
that remained: for certainely it will make the partes of the powder
spirituall: for which cause thou shalt saue this water by it selfe,
because the powder dryed vppe herewith, hath the force of a medicine in
a laxatiue body. Worke therefore as thou didst before, vntill thou hast
remooued the weake from the strong, and put the powder thereto three,
foure, or fiue times, or oftner, alwayes working after one and the
selfe same manner. And if thou canst not worke with warme water, thou
shalt offer violence. But if it bee broken by reason of the tartnesse
and tendernesse of the medicine, together with powder thou must verie
warily put more Gold to, and mollifie it: but if the plentie of the
powder cause it to breake, thou shalt giue it more of the medicine, and
if it bee long of the strength of the water: water it with a Pestill,
and gather together the matter so well as thou canst, and separate the
water by little and little, and it will returne to his former state.
This water thou shalt drie vp, for it hath both the powder and water
of the medicine, which are to be incorporate as dust. Be not asleepe
nowe, for I haue tolde thee a great and profitable secret. And if thou
couldest tell how to place and sette in order the partes of a burnt
shrub, or of a willow, and many such like things, they would naturally
keepe an vnion. Beware at any hand that thou forgettest not this,
because it is very profitable for many things. Thou shalt mingle the
Trinity with the vnion beeing first molted, and they will rise vp as I
suppose like vnto the stone Iberus: doubtlesse it is mortified by the
vapour of the lead, which lead thou shalt finde if thou presse it out
of the dead body, and this dead body thou shalt burie in a stillitory.
Hold fast this secret, for it is nought worth. And in like manner shalt
thou deale with the vapour of a Margarite or the stone Tagus, burying
the dead as before thou art commanded.
And now forsooth the yeares of the Arabians being accomplished, I make
answere to your demaund after this maner. You must haue a medicine
y^e wil dissolue in a thing that is melted, and be annointed in it,
and enter into his second degree, and be incorporate with it, not
proouing a fugitiue seruant, and change it, and be mixt with the roote
of the Spirit, and bee fixed by the calx of the mettall. Now it is
thought that fixation prepareth, when the body & spirit are layd in
their place, and sublimed, which must be so often reiterated, til the
body be made a spirit, and the spirit become a body. Take therefore
of the bones of _Adam_, and of calx the same weight, there must be
sixe for the rocky stone, & fiue for the stone of vnions, & these you
must worke togither with Aqua vitæ (whose property is to dissolue all
other things) that it may bee dissolued and boyled in it. And this a
signe of Inceration, if the medicine will melt, when it is poured on
an Iron redde hot. This done, poure water into it in a moyst place,
or else hang it in the vapour of very hote and liquid Waters, and
congeale it in the Sunne: then thou shalt take Salt-peter, & conuert
Argent-uiue into lead: and againe, thou shalt wash and mundifie the
lead therewith, that it may come nigh to Siluer, and afterward worke
as thou didst before. Moreouer, thou shalt drinke vppe all after this
sort. Notwithstanding, thou shalt take of Salt-peter, _Luru vo po vir
can vtri_, and of Sulphur, and by this meanes make it both to thunder
and lighten. Thus shalt thou performe the worke. Nowe confider with
thy selfe whether I speake in a riddle, or tell thee the plaine truth.
There be some that haue bin of another mind: for it was said vnto me,
that al things must be resolued to the matter, wherof you may find
_Aristotle_, his iudgement in sundry vulgar & vnknowne places, and
therfore I wil hold my peace. Now when thou hast them, thou shalt
withall haue many simples and equals, and this thou shalt effect by
contrary things and diuers operations, which before I tearmed the keyes
of the Art. And _Aristotle_ saith, that the equalitie of the powers
doth containe in it the action and passion of bodies. And this likewise
is the opinion of _Auerroes_ reprouing _Galen_. It is thought that this
is the most simple and pure medicine that may be found: It is good
against the feauers and passions both of minde and bodyes, more cheape
then any medicine whatsoeuer.
He that writ these things shall haue the key that openeth, and no man
shutteth, and when hee hath shut, no man is able to open it againe.