A TREATISE OF SVLPHVR: (continued 2)

Some of them, when things succeed not, say: We are wise men, wee hear that the grasse grows, if the Art were true wee should have had it before other men: And so having brazen faces, lest wee should bee accounted undeserving men (as indeed they are, and also perverse) contemne, and undervalue the Art. This Science hates such men, and alwaies shews them the beginning in the end. Now we grant unto the unworthy, that this Art is nothing, but to the Lovers of vertue, and the true Searchers, and Sons of Wisdome, wee doe most highly commend it, and doe affirme it not only to be true, but altogether the truest: which, sometimes wee have really made good before men worthy of such a fight, I say before men of high, and low condition: (yet this Medicine was not made by us, but received from a friend, and yet most true) for the searching out of which wee have sufficiently instructed the Searchers thereof; whom if our Writings doe not please, let them read those of other Authors, which are easier, but with this Caution, That whatsoever they shall read, they shall alwaies compare it with the possibility of Nature, lest they assay any thing contrary to Nature. Neither let them beleeve, although it were written in the bookes of Philosophers, that Fire burns not, because this is contrary to Nature: but if it bee writ, that Fire hath a drying, and heating faculty, this is to bee beleeved, because it is according to Nature: For Nature doth alwaies agree with a sound judgment, and in Nature there is nothing difficult, all truth is plain. Then also let them learne, what things in Nature are of affinity with each other, which wee conceive may be easier done by our Writings, then any other, seeing wee think wee have wrote sufficiently, untill some other shall come, who shall set downe the whole Receipt so plaine, as to make cheese of Milke, which is not lawfull for us to doe.

But that I may not direct all things I say to the new beginner only, wee shall say something to you also who now have passed over these painfull labours. Have you seen that Countrey, where a man marryed a wife, whose nuptialls were celebrated in the house of Nature? Have you understood how the vulgar with you have seen this Sulphur? If therefore you will that old women should practise your Philosophy, shew the dealbation of your Sulphurs; say unto the vulgar, Come and see, for now the water is divided, and Sulphur is come out; hee will return white, and congeale the Waters. Burn therefore Sulphur from incombustible Sulphur, then wash it, make it white, and red, untill Sulphur become Mercury, and Mercury bee made Sulphur, which afterwards you shall beautifie with the soule of Gold: For if you doe not sublime Sulphur, from Sulphur, and Mercury from Mercury, you have not yet found out the Water, which out of Sulphur, and Mercury is created by way of distillation; hee doth not ascend, that doth not descend. Whatsoever in this Art is remarkable, by many is lost in the preparation, for our Mercury is quickened with Sulphur, else it would bee of no use. A Prince without a people is unhappy; so is an Alchymist without Sulphur, and Mercury. If thou hast understood mee, I have said enough.

THE CONCLVSION.

very searcher of this Art must in the first place with a mature judgement examine the creation, operation, and vertues of the four Elements together with their actings: for if hee be ignorant of the originall, and Nature of these, hee shall not come to the knowledge of the Principles, neither shall hee know the true matter of the Stone, much lesse attain to any good conclusion; because every end is terminated upon its beginning. Hee that well knowes what hee begins, shall well know what shall bee the end. For the originall of the Elements is the Chaos, out of which God the Maker of all things created, and separated the Elements, which belongs to God alone: but out of the Elements Nature produceth the Principles of things, and this is Natures worke, through the will of God alone: Out of the Principles Nature afterwards produceth Mineralls, and all things: out of which the Artist also by imitating Nature can doe many wonderfull things. Because Nature out of these Principles, which are Salt, Sulphur, and Mercury, doth produce Mineralls, and Metalls, and all kinds of things; and it doth not simply produce Metalls out of the Elements, but by Principles, which are the medium betwixt the Elements, and Metalls: Therefore if Nature doth not make those things, much lesse shall Art. And not only in this example, but also in every naturall processe a middle disposition is to bee observed. Wherefore here in this Treatise wee have sufficiently described the Elements, their actings, and operations, as also the originall of the Principles (because hitherto no Philosopher hath discovered things more cleerly) that the well minded searcher might the more easily consider in what degree the Stone differs from Metalls, and Metalls from Elements. For there is a difference betwixt Gold, and Water, but lesse betwixt Water, and Mercury; and least of all betwixt Mercury, and Gold. For the house of Gold is Mercury, and the house of Mercury is Water: but Sulphur is that which coagulates Mercury; which Sulphur indeed is most difficultly prepared, but more difficultly found out. For in the Sulphur of Philosophers this secret consists, which also is contained in the inward rooms of Mercury, of whose preparation, without which it is unprofitable, wee shall discourse hereafter in the third Principle of Salt, seeing here wee treat of the vertue, and originall, not Praxis, of Sulphur.

Wherefore now wee have not writ this Treatise that wee would disprove any of the ancient Philosophers, but rather confirm their Writings, and supply those things, which they have omitted: seeing that Philosophers themselves were but men, they could not be accurate in all things, neither is one man sufficient for all things. Miracles also have seduced some men from the right way of Nature, as wee read happened in Albertus Magnus a most witty Philosopher; who writ, that in his times there were grains of Gold found betwixt the teeth of a dead man in his grave. Hee could not find out this Miracle, but judged it to be by reason of the Minerall vertue in man being confirmed in his opinion by that saying of Morien: And this Matter, O King, is extracted from thee: but this is erroneous, for Morien was pleased to understand those things Philosophically. For the Minerall vertue is placed in its own Kingdome, as the Animall is in its Kingdome, as in the book of the Twelve Treatises wee have distinguished those Kingdomes, and divided them into three Kingdomes; because every one of these without the ingresse of any other thing stands in it self, and is multiplyed. It is true indeed that in the Animall Kingdome, Mercury is as the matter, and Sulphur as the vertue, but the Animall is not Minerall. The vertue of the Animall Sulphur if it were not in Man, it could not congeal the bloud Mercury into flesh, and bones: so also if there were not a vertue of the Vegetable Sulphur in the Vegetable Kingdome, it could not coagulate Water, or the Vegetable Mercury into Herbs, and Trees. So also it is to bee understood in the Minerall Kingdome. These three Mercuries doe not indeed differ in vertue, nor the three Sulphurs, because every Sulphur hath a power to coagulate its own Mercury; and every Mercury hath a power to bee coagulated by its owne proper Sulphur; and by no other that is a stranger to it. Now the reason why Gold was found, and generated betwixt the teeth of the dead man is this, because in his life time Mercury was by some Physitian conveyed into his infirme body, either by unction, or by Turbith, or some other way, as the custome, and manner was, and it was the nature of Mercury to goe up to the mouth, and through the sores thereof to be evacuated with the flegme. If therefore in time of such a cure the sick man dyed, that Mercury not finding any egresse, remained in his mouth betwixt his teeth, and that carkasse became the naturall vessell of Mercury, so being shut up fast for a long time was congealed into Gold by its own proper Sulphur, being purified by the naturall heat of putrefaction, caused by the corrosive phlegme of the Mans body. But if Minerall Mercury had not been brought in thither, there could Gold never have been produced. And this is a most true example, that Nature in the bowells of the earth, doth of Mercury alone produce Gold, and Silver, and other Metalls, according to the disposition of the place, or matrix; for Mercury hath in its self its own proper Sulphur, with which it is coagulated into Gold, unlesse it bee hindred by some accident, or hath not a requisite heat, or a close place. The vertue therefore of Animall Sulphur doth not congeal Mercury into Gold, but into Flesh: for if there were such a vertue in Man, it would happen to be so in all bodies; which it doth not. Many such miracles, and accidents fall out, which being not well considered by the Writers, occasion the Readers to fall into errors: yet the honest searcher must apply all things to the possibility of Nature; if they doe not agree with Nature, they must be let alone, and waved.

It sufficeth the diligent Student, that he hath here heard what is the Originall of the Principles (since the beginning being unknown, the end is alwaies doubtfull) of which wee have in this Treatise not Ænigmatically, but as cleerly as we could, and as it was lawfull for us, spoken unto the searcher thereof: by means of which, if God shall enlighten any ones mind, hee shall know what a successor owes to his predecessors, seeing this Art is alwaies acquired by the same kind of wits, and dispositions. Which Art wee after this kind of clear manifestation of it, lay up into the bosome of God the most high Creator, and our Lord, and commend our selvs together with all honest hearted Readers to his grace, and infinite mercy. To whom be praise, and glory, for ever, and ever.

FINIS.

OF THE NATVRE Of Things. THE FIRST BOOKE.

Of the generations of Naturall things.

The generation of naturall things is twofold.

he generation of all natural things is twofold: Naturall, and without Art; and Artificiall, viz. by Alchymie. Although in generall it may bee said that all things are naturally generated of the Earth by means of putrefaction. For All things proceed from putrefaction. Putrefaction is the chiefe degree, and first step to Generation. Now Putrefaction is occasioned by a moist heat. The cause of putrefaction is a moist heat.For a continuall moist heat causeth putrefaction, and changeth all naturall things from their first form, and essence, as also their vertues, and efficacy, into another thing. The power and nature of putrefaction.For as putrefaction in the stomach changeth, and reduceth all meats into dung; so also putrefaction out of the stomach in a glasse, changeth all things from one form into another, from one essence into another, from one colour into another, from one smell into another, from one vertue into another, from one power into another, from one property into another, and generally from one quality into another. For it is evident, and proved by daily experience, that many good things, which are wholsome, and medicinable, become after putrefaction naught, unwholsome, and meer poison. So on the contrary, there are many bad, unwholsome, poisonous, and hurtfull things, which after their putrefaction become good, lose all their unwholsomnesse, and become wonderfull medicinable: because putrefaction produceth great matters, as of this wee have a most famous example in the holy Gospel, where Christ saith: Unlesse a grain of Wheat bee cast into the Earth, and be putrefied, it cannot bring forth fruit in a hundred fold. Hence also we must know, that many things are multiplyed in putrefaction so as to bring forth excellent fruit. What putrefaction is.For putrefaction is the change, and death of all things, and destruction of the first essence of all Naturall things; whence there ariseth a regeneration, and new generation a thousand times better, &c.

Putrefaction is the first degree to generation.

Seeing therefore putrefaction is the first degree, and step to generation; it is very necessary that wee know putrefaction well. Now there are many kinds of putrefactions, and one produceth its generation in another manner, then doth another. One also sooner then another. Putrefaction is manifold.Wee said also that moisture, and heat were the first degree, and step to putrefaction, which produceth all things, as a Hen doth her egs. Wherefore through, and in putrefaction, all mucilaginous flegme, and matter is made living, whatsoever it prove to be at last.

An artificiall hatching of Chickens.

An example of this you have in egs, in which there is a mucilaginous humour, which by any kind of moderate continuall heat is putrefied, and turned into a living Chicke, not only by the heat of the Hen, but any such kind of heat. For in such a degree of Fire egs may be brought to maturity in a glasse, and ashes, and become living birds: yea any man may ripen an egge in his arm-hole, and hatch a Chicke, as well as the Hen.

The raising of a dead bird to life.

And here wee must take notice of something that is greater, and more then this: viz. if that living Chicke be in a vessell of glasse like a gourd, and sealed up, burnt to powder, or ashes in the third degree of Fire, and afterward so closed in, be putrefied with the exactest putrefaction of Horse-dung, into a mucilaginous flegm, then that flegm may be brought to maturity, and become a renewed, and new made Chicke: to wit, if that flegm bee againe inclosed in its former shell, or receptacle. This is to revive the dead by regeneration, and clarification, which indeed is a great, and profound miracle of Nature. According to this processe may all Birds bee killed, and made alive againe, and made new: and this is the highest, and greatest miracle, and mystery of God, which hee ever discovered to mortall man.

The Artificiall generation of Man.

Wee must also know that after this manner men may bee generated without naturall Father, or Mother, i.e. not of a Woman in a naturall way: but by the Art, and industry of a skilfull Alchymist may a Man bee borne, and grow, as afterwards shall bee shewed.

The generation of men by brutes.

It is possible also that men may be born of beasts, according to naturall causes, but yet this cannot bee done without much impiety, and heresie; to wit, if a man should couple with a beast, and that beast should, as a woman doth, receive the Sperm of the man, with desire and lust into her matrix, and conceive: then the sperm doth of necessity putrefie, and by the continual heat of the body, a man, and not a beast is thence produced. As the seed is, so is the fruit.For alwaies as the seed is that is sown, so also is the fruit that is brought forth; and unlesse it should be so, it would be contrary to the light of Nature, and to Philosophy. Wherefore as is the seed, such is the hearb that springs from thence. So of the Seed of an Onyon is brought forth an Onyon, not a Rose, nor a Nut, not a Lettuce. So of Corne, Corn is brought forth, of Barley, Barley; of Oats, Oats: and so it is with all other fruits, which have seed, and are sown, &c.

The force of womens imagination.

In like manner also it is possible, and not contrary to Nature, that an irrationall bruit should bee produced by a woman, and a man. Neither are wee to judge of, or censure the woman, as the man, (as in the former case) shee therefore is not to bee accounted impious, or hereticall, as if shee acted contrary to Nature, but it is to be imputed to her imagination. For her imagination is alwaies the cause of it. And the imagination of a breeding woman is so powerful, that in conceiving the seed into her body, shee may change her infant divers wayes: because her inward starres are so strongly bent upon the infant, that they beget an impression, and influence upon it. Wherefore the infant in the Mothers wombe in its forming is put into the hand, and will of its Mother, as clay in the hand of the Potter, who thence frames, and makes what his will, and pleasure is: so the Woman that is breeding, forms the fruit in her body, according to her imagination, and her starres. Therefore it often falls out, that of the seed of a man, Cattle, and other horrid Monsters are begot, according as the imagination of the Mother is strongly directed upon the Embryo, &c.

Now as you have heard, that by putrefaction many, and various things are generated, and made alive, so also you must know, that of many hearbs, by putrefaction divers living creatures are bred, which they that are skilled in these things know.

All animals that are bred meerly of putrefaction are poisonous.

Here also wee must know, that all such Animalls, which are bred, and made of putrefaction, containe some poison, and are poisonous, yet one far more strong then another, and one after another manner then another: as you see in Serpents, Vipers, Toads, Frogs, Scorpions, Basiliskes, Spiders, Wood-bees, Pismires, and many sorts of Wormes, as Cankers, Maggots, Locusts, &c. All which are bred in, and through putrefaction. Also amongst Animalls there are bred divers Monsters; And there are Monsters also which are not bred of putrefaction of themselves, but are made by Art in a glasse, as hath been said; because they oftentimes appear in a very wonderfull shape, and form, fearful to behold, as oftentimes with many feet, many tailes, many colours, oftentimes many heads, worms with the tailes of Fishes, or feathers, and other unusuall forms, that the like have not been seen.

What Monsters are.

Wherefore not only all Animalls, which have not proper Parents, and are not borne of things like to themselves are Monsters, but also those which are bred of other things.

The secret poison of the Basilisk.

So you see it is concerning a Basiliske, which also is a Monster, and indeed a Monster above all Monsters, and then which none is to bee more dreaded, because hee can kill any man with his meer looks, and sight: and because his poison is above all poisons, to which nothing in the world is to bee compared. Hee carries his poison in a most secret manner in his eyes, and it is a conceived poison, not much unlike a menstruous woman, who also carrieth a secret poison in her eyes, so that only by her looks a Looking-glasse is fouled, and tainted. So also if shee looke upon a wound, or an ulcer, shee infects that in the like manner, and hinders the cure thereof: so also with her breath, as well as sight, shee infects divers things, corrupts, and weakens them; and so also with her touch. For you see if shee medle with wine in time of her menstrues, that it is suddainly changed and made thick; The Vineger also that she medles withall, becomes dead, and uselesse: so also Hot-waters lose their strength: In like manner Civet, Amber Gryse, Musk, and such like perfumes, lose their odour by such a womans carrying, or handling of them. So also Gold, and Coralls lose their colour, also many Gemmes, and Looking-glasses are soiled therewith, &c. But to return to what I proposed concerning the Basiliske, by what reason, and in what manner hee carries poison in his looks, and eyes; you must know that hee hath that property, and poison from menstruous women, as is aforesaid. For the Basiliske is bred of, and proceeds from the greatest impurity of a Woman, viz. her Menstrues, and from the blood of the Sperm, if it bee put into a gourd glasse, and putrefied in Horse-dung, in which putrefaction a Basiliske is brought forth. But who is so couragious, and bold to make, take him out, and kill him again, unlesse hee cover, and fortifie himselfe well first with glasses: I should perswade none to doe it, nay, I would advise them to take heed of it.

Monsters doe not live long.

But that I may proceed in treating of Monsters, Know that Monsters amongst brutes, which are brought forth of other things, and not of their like, seldome live long, especially if they shall live neer, or amongst other brutes, because of an imbred disposition, and Gods disposing, all Monsters are odious unto brutes that are genuinely brought forth, and so also Monsters of men, which are generated by man, seldome live long. And by how much the more wonderfull, and remarkable they are, so much the sooner they dye, so that none exceed the third day amongst men, unlesse they bee presently carryed into some secret place, and kept apart from all men. Moreover you must know that God abhors these kind of Monsters, and that they are displeasing to him, and that none of them can be saved, seeing they bear not the image of God:Monsters come from the Devill.whence wee can conjecture nothing else, but that they are so formed by the Devil, and are made for the Devills service, rather then Gods, because no good work was ever done by any Monster, but rather all manner of evill, wickednesse, and devillish deceits. For as an Executioner marketh his sons in cutting off their ears, putting out their eyes, burning their cheeks, fingers, hands, and cutting off their heads: so doth the Devil mark his sons through the imagination of their Mothers, which in their conceiving they drew from evill desires, lusts, and cogitations.

Monsters are to be shunned.

Also all men are to be shunned, which abound with, or want any member, or have a double member. For that is a presage of the Devills, and a most certaine signe of some occult wickednesse, and deceit, which follows upon it. Wherefore they seldome dye without the Executioner, or at least from some marke made by him.

The artificiall generation of Men.

But wee must by no means forget the generation of Artificiall men. For there is some truth in this thing, although it hath been a long time concealed, and there have been no small Doubts, and Questions, raised by some of the ancient Philosophers, Whether it were possible for Nature, or Art to beget a Man out of the body of a Woman, and naturall matrix? To this I answer, that it is no way repugnant to the Art of Alchymie, and Nature; yea it is very possible: But to effect it, we must proceed thus.

Let the Sperm of a man by it selfe be putrefied in a gourd glasse, sealed up, with the highest degree of putrefaction in Horse dung, for the space of forty days, or so long untill it begin to bee alive, move, and stir, which may easily be seen. After this time it will bee something like a Man, yet transparent, and without a body. Now after this, if it bee every day warily, and prudently nourished and fed with the Arcanum of Mans blood, and bee for the space of forty weeks kept in a constant, equall heat of Horse-dung, it will become a true, and living infant, having all the members of an infant, which is born of a woman, but it will bee far lesse. This wee call Homunculus, or Artificiall. And this is afterwards to be brought up with as great care, and diligence as any other infant, untill it come to riper years of understanding. Now this is one of the greatest secrets, that God ever made known to mortall, sinfull man. For this is a miracle, and one of the great wonders of God, and secret above all secrets, and deservedly it ought to bee kept amongst the secrets until the last times, when nothing shall be hid, but all things be made manifest.

Fairies, Nymphs, Gyants, &c. are made of artificiall men.

And although hitherto it hath not been known to men, yet it hath been known to Fairies of the Woods, Nymphs, and Gyants many ages since, because they come from them. For of such Artificiall men, when they come to Mans age, are made Pygmies, Gyants, and other great and monstrous men, who are instruments of great matters, who obtaine great victories against their Enemies, and know all secrets, and mysteries: because by Art they receive their lives, by Art they receive their bodies, flesh, bones, and blood: by Art they are borne; wherefore Art is now incorporated with, and imbred in them, and they need not learn of any, but others are constrained to learn of them, for by Art they have their originall and present existency, as a rose, or flower in a garden, and they are called the children of Fairies, and Nymphs, by reason that in power, and vertue they are like not to Men, but Spirits, &c.

Of 3 principles Mercury the Spirit, sulphur is the soul, Salt the body.

Here it is necessary that wee speak something of the generation of Metalls; but because we have wrote sufficiently of that in our book of the generation of Metals, wee shall very briefly treat of it here, only briefly adding what was omitted in that book. Know that all the seven Metalls are brought forth after this manner, out of a threefold matter, viz. Mercury, Sulphur, & Salt, yet in distinct, and peculiar colours. For this reason Hermes did not speak amisse, when he said, that of three substances are all the seven Metalls produced, and compounded, as also the Tinctures, and Philosophers Stone. Those 3 substances he calls the Spirit, Soul, and Body: but hee did not shew how this is to bee understood, or what hee did mean by this, although haply hee might know the three Principles, but did not make mention of them. Wherefore we do not say, that he was here in an error, but only was silent now, that those 3 distinct substances may be rightly understood, viz. Spirit, Soul, and Body, we must know, that they signifie nothing else but the three Principles, i.e. Mercury, Sulphur, Salt, of which all the seven Metalls are generated. For Mercury is the Spirit, Sulphur the Soule, and Salt the Body, but a Metall is the Soul betwixt the Spirit, and the Body (as Hermes saith) which Soule indeed is Sulphur; and unites these two contraries, the Body, and Spirit, and changeth them into one essence, &c.

Whether metalls can be made artificially by fire.

Now this is not to bee understood so as that of every Mercury, every Sulphur, or of every Salt, the seven Metalls may be generated, or the Tincture, or the Philosophers Stone by the Art of Alchymie, or industry, with the help of Fire; but all the seven Metalls must be generated in the mountains by the Archeius of the Earth. For the Alchymist shall sooner transmute Metalls, then generate, or make them.

Living ☿[Mercury] is the mother of metalls.

Yet neverthelesse living Mercury is the Mother of all the seven Metalls, and deservedly it may be called the Mother of the Metalls. For it is an open Metall, and as it contains all colours, which it manifests in the Fire, so also occultly it contains all Metalls in it selfe, but without Fire it cannot shew them, &c.

The regeneration of metalls into tinctures.

But generation, and renovation of Metalls is made thus: As a man may return into the womb of his Mother, i.e. into the Earth, out of which hee was first made a man, and shall again bee raised at the last day: so also all Metalls may returne into living ☿[Mercury] againe, and become ☿[Mercury], and by Fire bee regenerated, and purified, if for the space of forty weeks, they bee kept in a continuall heat, as an infant is in his Mothers wombe. So that now there are brought forth not common Metalls, but Tinging Metalls. For if Silver bee regenerated (after the manner as wee have spoken) it will afterward tinge all other Metalls into Silver, so will Gold into Gold, and the like is to bee understood of all the other Metalls.

The Soul is that medium wherewith the soule is united to the body.

Now forasmuch as Hermes said, that the soule alone is that medium which joines the spirit to the body, it was not without cause hee said so. For seeing Sulphur is that soule, and doth like Fire ripen, and digest all things; it can also bind the soule with the body, incorporating, and uniting them together, so that from thence may bee produced a most excellent body. Now the common combustible Sulphur is not to bee taken for the soule of metalls, for the soule is another manner of thing then a combustible, and corruptible body.

What the soule of metalls is.

Wherefore it can bee destroyed by no Fire, seeing indeed it is all Fire it selfe: and indeed it is nothing else but the quintessence of Sulphur, which is extracted out of reverberated Sulphur by the spirit of wine, being of a red colour, and as transparent as a Rubie: and which indeed is a great, and excellent Arcanum, for the transmuting of white metalls, and to coagulate living ☿[Mercury] into fixt, and true Gold. Esteeme this as an enriching treasure, and thou maist bee well contented with this, onely secret in the Transmutation of Metalls.

Where is the generation of metalls and mineralls.

Concerning the generation of mineralls, and halfe metalls nothing else need bee known then what was at first said concerning metalls, viz. that they are in like manner produced of the three Principles, viz. Mercury, Sulphur, and Salt, although not as metalls of perfect, but of the more imperfect, and baser Mercury, Sulphur, and Salt, and yet with their distinct colours.

Whence the generation of Gemmes.

The generation of Gemmes is from the subtilty of the Earth, of transparent and crystalline Mercury, Sulphur, and Salt, even according to their distinct colours.

Also of Common Stones.

But the generation of common Stones is of the subtilty of Water, of mucilaginous Mercury, Sulphur, and Salt. For of the mucilaginousnesse of Water are produced all stones, as also sand, and gravell are thence coagulated into Stones, as wee often see.

An artificiall generation of Stones.

For any stone put in the Water, doth suddenly contract a mucilaginousnesse to itself. Now if that mucilaginous matter bee taken from this Stone, and coagulated in a glasse, it becomes such a Stone, as was in that Water, but it would require a long time before it would be coagulated of it selfe.

OF THE NATVRE Of Things. THE SECOND BOOK.

Of the growth, and increase of Naturall things.

Heat and Moisture the cause of the growth of things.

t is sufficiently manifest, and knowne to every one, that all naturall things grow, and are ripened through heat, and moisture, which is sufficiently demonstrated by rain, and the heat of the sun. For no man can deny that rain doth make the Earth fruitfull, and it is granted by all, that all fruits are ripened by the sun.

An artificiall ripening of things.

Seeing therefore this is by divine ordination naturally possible, who can gain-say, or not beleeve that a man is able, through the wise, and skilfull Art of Alchymie, to make that which is barren, fruitfull, and that which is crude, to ripen, and all things to grow, and to be increased. God hath subjected all things to man.For the Scripture saith, that God subjected all creatures to man, and put them into his hands as being his own, that hee might use them for his necessity, and rule over the fish of the sea, fowles of the aire, and all things upon the Earth, nothing excepted. Wherefore man might well rejoice that God should so endow him with the excellency of Nature, that all the creatures of God should be forced to obey, and be subject to him, especially the whole Earth, and all things which are bred, live, and move in, and upon it. Since therefore wee see with our eyes, and are taught by daily experience, that by how much the oftner, & more abundantly the rain doth moisten the earth, and the sun doth again with its heat and warmth dry it, so much the sooner doe the fruits of the Earth come forth and are ripened, yea all fruits doe cleerly grow, and increase, what time of the yeer soever it be; The artificiall generation of fruit.Let no man henceforth wonder, that the Alchymist also by a manifold imbibition, and distillation should not doe the same. For what else is rain but the imbibition of the Earth? and the heat of the Sun, but the distillation of the Sun, which drawes up those humidities again? Wherefore I say it is possible by such a kind of Art, even in the midle of Winter to bring forth green Herbs, Flowers, and other fruit, through Earth, and Water, out of the seed, and root: If then this can bee done in all Herbs, and flowers, it may also bee done in many other like things, as in all mineralls, whose imperfect metalls by vertue of a minerall water may bee brought to maturity through the industry, and Art of a skilfull Alchymist.

The ripening of mineralls.

In like manner may all Marcasites, Granati, Zineta, Arsenica, Talka, Cachymie, Bisemuta, Antimonies, &c. (all which carry with them crude Gold, and Silver,) bee so ripened, that they may bee equalized to the most rich veins of Gold, and Silver, only by this Art. So also the Elixir, and tinctures of metals are brought to maturity, and perfected.

What the growing of the beard of a dead man signifies.

Seeing therefore, as it hath been said, moisture, and heat doe ripen all things, and make them grow, Let none wonder, that the beard, haire, or nailes of a malefactor hanging on a Gibbet, or Wheel do for a long time grow, neither let it be accounted for a sign of his innocency, as the ignorant beleeve, for this is naturall, and from naturall causes. For whilest that any moisture remains in him, his beard, haire, and nailes grow, even till the second year, or till hee bee wholly putrefied, &c.

The augmentation of ☉[Sun].

Wee must also know, that there are many things that grow for ever, and are increased in bignesse, weight, and vertue, in the Water, and Earth, in which they continue good, and efficacious, as are Metalls, Marcasites, Cachymie, Talka, Granuty, Antimony, Bisemuta, Gemmes, Pearles, Corals, all Stones, and Clay. So also it may be ordered, that Gold may grow, and bee increased in weight, and body, if only it bee buryed in the Earth looking towards the East, and bee alwaies soiled with the fresh urine of a man, and pigeons dung.

How Gold may be generated in a glasse.

It is possible also that Gold, through industry, and skill of an expert Alchymist may bee so far exalted, that it may grow in a glasse like a tree, with many wonderfull boughs, and leaves, which indeed is pleasant to behold, and most wonderful.

How the Philosophicall Tree is made.

The processe is this. Let Gold bee calcined with Aqua Regis, till it becomes a kind of chalke, which put into a gourd glasse, and poure upon it good new Aqua Regis, so that it may cover it foure fingers breadth, then again draw it off, with the third degree of fire, untill no more ascend. The water that is distilled off, poure on againe, then distill it off againe. This doe so long untill thou seest the Gold to rise in the glasse, and grow after the manner of a tree, having many boughes, and leaves: and so there is made of Gold a wonderful, and pleasant shrub, which the Alchymists call their Golden hearb, and the Philosophers Tree. In like manner you may proceed with Silver, and other Metalls, yet so that their calcination bee made after another manner, by another Aqua fortis, which I leave to thine experience. If thou art skilled in Alchymie, thou shalt not erre in these things.

To make an artificiall stone of any forme.

Know also that any flint taken out of River water, (and put into a gourd glasse, having River water poured upon it, that the glasse may bee filled, which Water is againe to bee distilled off as long as a drop will arise, and the Stone dryed, and the Glasse againe filled with this Water, and againe distilled off, and this done so long till the Glasse bee filled with this Stone) may in a few dayes by the Art of Alchymie bee made very great, which the Archeius of the Waters could scarce doe in many yeers.

If then thou breake the Glasse, thou shalt have a Flint in the forme of the Glasse, as if it had been put into the Glasse, and although this bee not for profit, yet it is a thing that is strange, and wonderfull.

OF THE NATVRE Of Things. THE THIRD BOOK.

Of the preservations of Naturall things.

The enemies of things are to be knowne.

hat things may bee preserved, and kept from harm, it is necessary in the first place to know what is an enemie to them, that so they may be preserved from that, & not be hurt, or corrupted by it either in substance, vertue, power, or any way whatsoever. Much therefore in this case depends upon the knowing of the Enemie of all Naturall things. For who can take heed of danger when hee doth not know what can hurt him? Truly no body; Wherefore it is necessary to know ones Enemie, For there are many sorts of Enemies. Wherefore it is as necessary to know evill things, as good things: for who can know what is good, without the knowing of what is evill? Truly no body. So no man can know what a blessing health is, that was never sick. Who knows what joy is, that was never heavy, or sad? And who can rightly understand what God is, who knew nothing of the Devil? Death is the enemie of things.Wherefore when God made known to us the Enemie of our Soul, viz. the Devill, he also signified to us the Enemie of our life, viz. Death, which is the Enemie of our body, of our health, and the Enemie of Medicinall, and all naturall things: also he made known to us how, and by which means it may be shunned. There is a Contrariety found in all things.For as there is no disease against which there is not created, and found some remedy, which should cure, and expell it: so also there is alwaies one thing ordained against another, one Water against another, one Stone against another, one Minerall against another, one Poison against another, one Metall against another: and so in many more things, all which it is not requisite here to recite.

Now how, and by what means every thing is to bee preserved, and kept from hurt, wee must know, that many things are to bee preserved in the Earth, and especially all rootes doe for a long time remaine in the Earth without losing their vertue, or being corrupted: in like manner herbs, flowers, and all fruites continue in the water incorrupted, and green: there are also many fruits, and apples that may be preserved in water from all manner of putrefaction, untill new fruit come againe.

How to preserve flesh and blood.

So also flesh, and blood, which indeed are putrefied, and grow unsavoury quickly, are preserved in cold fountain-water, and not only so, but by the addition of new and fresh fountaine-water, may be turned into a quintessence, and bee forever preserved from putrefaction, and an ill savour, without any balsome. And this doth not only preserve the flesh, and blood of dead things, but also of the living, wherefore Mans body may bee preserved from all manner of putrefaction, and divers diseases that proceed from putrefaction, better then common Mummie. Now that blood may be preserved of it self from putrefaction, and stinking, and not as a quintessence, & so as it may preserve the blood of the living (as we now said) thou must follow this processe.

How the Arcanum of mans blood is to be prepared.

Let the blood bee separated from its flegm, which is separated of its selfe, and is driven to the upper part. This water poure gently out of the vessell, and in stead of it put as much of the water of the salt of blood, which water wee teach to make in our Chirurgerie: That water doth presently mixe with the blood, and preserves it so, that it will never bee putrefied, or grow unsavory, but continue many years as fresh, and very red as it was the first day: and this indeed is a great wonder. But if thou dost not know how to make this water, or hast it not in readiness, then poure upon it so much of the best, and most excellent balsome, and this will doe the same. Now, this blood is the balsome of balsomes, and is called the Arcanum of blood, and it is so wonderful, and of such great vertue, that it is incredible to be spoken; wherefore thou shalt conceale it as a great secret in Physick.

How metalls may be preserved.

In preserving of Metalls, their Enemies are first to bee known, that so much the better they may bee preserved from harme. What are the enemies of metalls.The chiefest Enemies of Metalls are all sharp corroding Waters, all Corrosive things, all Salts, crude Sulphur, Antimony, and Mercury. But that you may know particularly how they show their enmity, it is thus. Sharp Waters, and such things as are Corrosive, and Salts shew their enmity, in that they mortifie, dissolve, calcine, corrupt Metalls, and reduce them to nothing.

How the fume of Sulphur doth discolour metalls.

Crude Sulphur shews its enmity in the fume thereof: for by its fume it takes away from Copper its colour, and rednesse, and makes it white. From white Metalls, as Silver, Tinne, Lead, and Iron it takes away the whitenesse, and makes them red, and yellowish. From Gold it takes away that faire amiable yellownesse, and golden colour, and makes it black, and so foule, that nothing can bee more foule.

How Antimony spoiles and discolours metalls.

Antimony shews its enmity in this, in that all Metalls with which it is melted, or mixed, it spoiles, carryeth away, and preys upon, and also not unlike to Sulphur, by its fume it takes away from Metalls their true, and naturall colour, and brings in another.

Quicksilver distroyes metalls, and how.

Quicksilver doth destroy Metalls upon this accompt, in that it enters into Metalls, with which it is joined, and dissolves them, so that it makes an Amalgama of them: Wherefore the fume thereof, which wee call common Mercury, makes all Metalls brittle, that they cannot bee malleated, and calcines them, also it makes all red Metalls of a golden colour, to bee white: but it is the greatest enemie of all to Iron, and Steel; for if common Mercury doe but touch a barre of Iron, or Steel, or that be but smeared over with Mercuriall oile, that bar will afterward be broken like glasse, and be bowed; which indeed is a great secret, and deserves to be kept exceeding close. In like manner must the Loadstone be kept from Mercury, for the like enmity it shews to that as to Iron. How the loadstone may be spoyled.For any Loadstone that Mercury hath but touched, or which hath been smeered with Mercuriall oyle, or only put into Mercury, will never draw Iron more. Let no man wonder at this, for there is a naturall cause for it, and it is this, viz. because Mercury extracts the spirit of Iron, which was hid in the Loadstone, which spirit draws the spirit of Iron to it: and this is not only in the Loadstone, but in all naturall things else, so that alwaies a strange spirit in a body which is not of the same Nature with it selfe, drawes to it self a body which is of the same Nature: and this wee must know to bee so, not only in the Loadstone, but also in all other naturall things, as Mineralls, Stones, Hearbs, Roots, Men, and Brutes.

What antipathy there is betwixt metalls themselves.

That Metalls have an enmity, and hate one the other naturally, as you see in Lead, which is naturally a very great enemy to Gold. For it breaks asunder all parts of Gold, it makes it foule, weak, spoiles, and destroyes it even to death, more then any other Metall.

Tin also hates, and is an enemy to all Metalls: for it makes them base, immalleable, hard, unprofitable, if it bee mixed with them in the fire, or in melting.

Since therefore you have now heard of the Enemies of Metalls, you must next know their preservatives, which keep them from all manner of hurt, or corruption, also strengthen them in their Nature, and vertue, and exalt their colour.

Gold is preserved in boyes urine.

First therefore concerning Gold, you must know, that it cannot bee preserved better, and fairer then in boyes urine, in which Salt Armoniack is dissolved, or in water alone of Salt Armoniack. In them in time the colour is so highly exalted that it can bee exalted no higher.

How silver is preserved.

Silver cannot be better preserved then if it be boiled in common Water, or Vineger, in which Tartar or Salt have been dissolved. So any old Silver, that is made black, and fouled, is renewed by being boiled in these waters. How Iron and Steel may be preserved.The best preservative for Iron and Steel is the lard of a Barrow-hog not salted, which indeed preserves Iron, and Steel from rust, if once every moneth they be smeered over with it. Also if Iron bee melted with fixt Arsenicke, it will be so renewed and fixt, that it will like Silver never contract rust. How Copper is preserved.Copper may be preserved, if it bee only mixed with sublimed Mercury, or bee smeered over with the oyle of Salt; and so it will never any more be grown over with verdegrease.

How Lead is preserved.

Lead can no wayes bee better preserved then in cold Earth, and in a moist place, according to the Nature thereof. How the Loadstone is preserved.The Loadstone is preserved best of all with the filings of Iron, and Steel, for by this meanes it is never weakened, but daily strengthened.

The preservation of Salts.

Now concerning the preservation of Salts, and all things, that are of a saltish Nature, and may be comprehended under the name of Salt (of which there are more then an hundred sorts) you must know that they are to bee preserved in a hot dry place, and in woodden vessells, not in Glasse, Stone, or Metalls: for in those they are dissolved and become a Water, and an Amalgama which cannot be in Wood.

The preservation of liquors with oils.

Moreover you must know how some kind of Waters, and Liquors pressed out of hearbs, roots, and all other fruits, and Vegetables, which doe easily contract filth, and slime as if a skin were spread over them, may be preserved. These Waters therefore, and Liquors must bee put up into glasses that are narrow towards the top, and wide below, and the glasses be filled to the top, then adde a few drops of oyl Olive, that all the Water, or Liquor may bee covered: so the Oyl will swim on the top, and preserve the Liquor, or Water a long time from filth or slime. For there is no Water, or liquor if it bee covered with oyl, that will bee musty, or of an ill savour.

By this means also may two sorts of Water, of Liquors of Wine bee kept apart in one vessell, that they may not bee mixed: and not only two sorts, but three, four, five, and more, if only the oyle bee put betwixt: For they are severed by the Oyle, as by a wall, which wil not suffer them to be joined together, and united, for oyle and water are two contraries, and neither can be mixed with the other: For as the Oyle will not suffer the Waters to be united, so on the contrary, the Water will not suffer the Oyls to be mixed.

How clothes are preserved.

Now to preserve Cloath, and Garments from moths, there is no better way then with Mastick, Camphire, Amber Gryse, and Muske, and Civet, which indeed is the best of all, which doth not only preserve them from moths, but also, drives away moths, and all other vermine, as Fleas, Lice, &c.

How all sorts of Wood may be preserved.

Also all manner of Woods, as in Houses, Bridges, Ships, or wheresoever they be, may bee preserved so that they will never bee putrefied, either in waters, or under waters, or out of water in the earth, under the earth or above the earth, whether they be set in the rain, or wind, aire, snow, or ice, in winter, or summer; also that they be not worm-eaten, nor that any worms may breed in them whensoever they bee cut. Now this preservative is a great Arcanum against all kinds of putrefactions, yea so excellent a secret that none may bee compared to it. Fixed oyle of sulphur.And it is nothing else but Oyle of Sulphur, the processe whereof is this. Let common yellow Sulphur bee powdered, and put into a Gourd glasse, upon which let there be poured so much of the strongest Aqua fortis, that may cover it three fingers breadth: then draw it oft by distillation, three, or four times; and last of all, till it be dry. Let the Sulphur that remaines in the bottome being of a black, sad red colour, be put upon marble, or in a glasse, and it will easily bee dissolved into Oyle, which is a great secret in preserving of Wood from putrefaction, and wormes. For this Oyle doth so tinge the wood that is nointed with it, that it can never bee washed out of it againe. Many more things may bee preserved with this Oil of Sulphur; from putrefaction, as ropes, cords in ships, and masts of ships, in carts, fishing-nets, and gins which Fowlers, and Hunters use, and such like, which are oftentimes used in waters, or raine, and are otherwise easily rotted, and broken, so also linnen clothes, and many other such like things.

Which are potable things, and how they are preserved.

Also you must know how potable things are to be preserved, by which wee understand Wine, Beer, Meade, Vineger, and Milke. Which is an enemie to them.Now if we would preserve these from harm, and in their full vertue, it is very necessary that you know well what is an Enemie to them, and that is menstruous women: for if they doe handle the foresaid things, or have any thing to doe about them, or looke, or breath upon them, they corrupt them. For Wine is thereby changed, and become thick, Beer, and Mead grow sowre, Vineger grows dead, and loseth its sharpnesse; and Milke grows sowre, and curded.

This therefore you must well know, before you come to preserve each of these in particular.

How Wine is preserved by Sulphur.

Wine is preserved chiefly by Sulphur, and the Oyle of Sulphur, by which all Wine may bee preserved a long time, so that it be neither thick, nor any other way changed.

Beere is preserved with oyle of Cloves.

Beere is preserved with Oyle of Cloves, if some drops thereof bee put into it, to every Gallon two or three drops, or, which is better, with the Oyl of the root of Avens, which doth preserve Beer from sowring.

Mead is preserved with oyle of Sugar.

Meade is preserved with Oyl of Sugar, which must bee used as the Oyle of Cloves abovesaid.

How Vineger is preserved.

Vineger is preserved with Oyle of Ginger, which must be used as the Oyle of Cloves abovesaid.

How Milke is preserved.

Milke is preserved with Oyle of Almonds made by expression, which must bee used as the Oyle of Cloves abovesaid.

Cheese is preserved with St. Johns wort.

Cheese is preserved with St. Iohns wort from worms, for if it doth but touch it, no worme will breed in it: and if there bee any in before, it will kill them, and make them fall out of the Cheese.

How Honey is to be preserved.

Honey hath no peculiar preservative, onely that it may bee kept from its Enemie. What its chief enemie is.Now its chief Enemie is bread: for if a little bread made of Corne bee but put, or faln into it, all the Honey is turned into Emmots, and spoiled.

OF THE NATVRE Of Things. THE FOURTH BOOK.

Of the life of Naturall things.

What use the Aire is for as to the life of things.

o man can deny that Aire gives life to all things, bodies, and substances, that are produced, and generated of the Earth. Now you must know what, and what manner of thing the life of every thing in particular is; What the life of things is.and it is nothing else then a spirituall essence, a thing that is invisible, impalpable, a spirit, and spirituall. What things have life.Wherefore there is no corporeall thing, which hath not a spirit lying hid in it, as also a life, which, as I said before, is nothing but a spirituall thing. For not only that hath life which moves, and stirres, as Men, Animalls, Vermine of the earth, Birds in the Aire, Fish in the sea, but also all corporeall, and substantiall things. For here wee must know that God in the beginning of the Creation of all things, created no body at all without its spirit, which it secretly contains in it.

What is the difference betwixt the Spirit and the Body.

For what is the body without a spirit? Nothing at all. Wherefore the spirit contains in it secretly the vertue, and power of the thing, and not the body. For in the body there is death, and the body is the subject of death, neither is any else to be sought for in the body, but death.

The Spirit never dyes.

For that may severall wayes bee destroyed, and corrupted, but the spirit cannot. For the living spirit remains for ever, and also is the subject of life: and preserves the body alive; but in the ruine of the body it is separated from it, and leaves behind it a dead body, and returnes to its place, from whence it came, viz. into the Chaos, and the Aire of the upper and lower Firmament. Hence it appears that there are divers spirits, as well as divers bodies.

The division of the Spirit according to the variety of bodies.

For there are spirits Celestiall, Infernall, Humane, Metalline, Minerall, of Salts, of Gemmes, of Marcasites, of Arsenicks, of Potable things, of Rootes, of Juices, of Flesh, of Blood, of Bones, &c. The Spirit is the life of all Corporeall things.Wherefore also know that the spirit is most truly the life, and balsome of all Corporeall things. But now wee will proceed to the species, and briefly describe to you in this place the life of every naturall thing in particular.

What the life of man is.

The life therefore of all men is nothing else but an Astrall balsome, a Balsamick impression, and a celestiall invisible Fire, an included Aire, and a tinging spirit of Salt. I cannot name it more plainly, although it bee set out by many names. And seeing wee have declared the best, and chiefest, wee shall bee silent in these which are lesse materiall.

What the life of Metalls is.

The life of Metalls is a secret fatnesse, which they have received from Sulphur, which is manifest by their flowing, for every thing that flowes in the fire, flowes by reason of that secret fatnesse that is in it: unlesse that were in it, no Metall could flow, as wee see in Iron, and Steel, which have lesse Sulphur, and fatnesse then all the other Metalls, wherefore they are of a dryer Nature then all the rest.

What the life of Mercury is. Mercury is like to a garment of skins.

The life of Mercury is nothing else but the internall heat, and externall coldnesse, i.e. it makes the internall part of its body hot, and the outward part cold, and therefore might well bee compared to a garment made of skins, which doth even as Mercury make hot, and cold. For if a man wears such a garment it makes him warme, and keeps him from the cold: but if the smooth part of those skins bee put upon his naked body, it makes him cold, and is good against too much heat; wherefore it was a custome in ancient time, and still is in some places, to weare skins as well in Summer, as in Winter, as against cold in the one, so against heat in the other: in Summer they turn the smooth side inward, and the hairy side outward; and in Winter the hairy side inward, and the smooth side outward. As therefore you have heard of the garment of skins, so also it may bee said of Mercury.

What the life of Sulphur is.

The life of Sulphur is a combustible, stinking fatnesse, for whilst it burns, and stinks, it may be said to be alive.

What the life of Salts is.

Now the life of all Salts is nothing else but the spirit of Aquæ fortis: for that water being drawne from them, that which remains in the bottome, is called Dead earth.

What the life of Gemmes and Coralls is.

The life of Gemmes, and Coralls is only their colour, which with spirit of Wine may be taken from them.

What the life of Pearls is.

The life of Pearls is nothing else but their splendor, which they lose in calcination.

What the life of the Loadstone is.

The life of the Loadstone is the spirit of Iron, which may bee extracted, and taken away with spirit of Wine.

The life of Flints what.

The life of Flintes is a mucilaginous matter.

The life of Marcasites what.

The life of Marcasites, Cachymia, Talcum, Cobaltum, Zimri, Granata, Wismat, and of Antimony is a tinging Metalline spirit.

The life of Arsenicks.

life of Arsenickes, Auripigment, Operment, Realgar, and such like matters, is a Minerall, and coagulated poison.

The life of Excrements

The life of Excrements, i.e. of mans dung, or beast dung is their stinking smell, for this being lost they are dead.

The life of aromaticall things.

The life of Aromaticall things, viz. of Muske, Amber Gryse, Civet, and whatsoever yeelds a strong, good, and sweet smell is nothing else but that gratefull odour: for if they lose this they are dead and of no use.

The life of sweet things.

The life of sweet things, as of Sugar, Honey, Manna, Cassia, and such like is in their tinging, and subtile sweetnesse, for if that sweetnesse bee taken from them by distilling, or subliming they are dead, unprofitable, and nothing worth.

The life of Rozzens.

The life of all Rozzens, as Amber, Turpentine, Gumme, is the muciliginous shining fatnesse, which gives that excellent vernish to them all: for when they will yeeld no more vernish, and lose their shining, they are dead.

The life of Plants.

The life of Hearbs, Roots, Apples, and other such like fruit, is nothing else but the liquor of the Earth, which they lose of their own accord, if they do but want water, and Earth.

The life of Wood.

The life of Wood is a certaine Rozzen, for any wood if it want Rozzen can live no longer.

The life of Bones.

The life of Bones is the liquor of Mummie.

The life of flesh.

The life of flesh, and blood is nothing else but the spirit of Salt, which preserves them from stinking, and putrefaction, and is of it selfe as water separated from them.

The life of every Element.

Now concerning the life of Elements, you must know that the life of Water is its running. For when by the coldnesse of the Firmament it is congealed into ice, it is dead, and its mischievousnesse is taken from it, that nobody can bee drowned in it.

What the life of Fire is.

The life of Fire is Aire, for Aire makes fire burne with greater vehemency, and heate: Also there cometh forth from all Fire a kind of Aire, which will blow out a candle, and drives up a feather, as you may dayly see before your eyes. Wherefore the flame of Fire is choaked if it bee so stopt up, that it can neither receive in Aire, and let out its own Aire.

What the life of Aire is.

The Aire lives by, and of it selfe, and gives life to all other things.

What the life of Earth is.

The earth of it selfe is dead, but the Element of it is an invisible, and secret life.

OF THE NATVRE Of Things. THE FIFTH BOOK.

Of the Death, or ruine of all things.

What Death is.

he death of all naturall things is nothing else but an alteration and destruction of their powers, and vertues, a predominancy of that which is evill, and an overcoming of what is good, an abolishing of the former nature, and generation of a new, and another nature. For you must know that there are many things that, whilst they are alive, have in them severall vertues, but when they are dead retaine little or nothing of their vertue, but become unsavory, and unprofitable. So on the contrary many things, whilest they live, are bad, but after they are dead, and corrupted, manifest a manifold power, and vertue, and are very usefull. Wee could bring many examples to confirme this, but that doth not belong to our purpose. But that I may not seem to write according to mine own opinion only, but out of my experience, it will bee necessary that I produce one example, with which I shall silence those Sophisters, who say, that wee can receive nothing from dead things, neither must we seek, or expect to find any thing in them. The reason is, because they do esteem nothing of the preparations of Alchymists, by which many such like great secrets are found out. For looke upon Mercury, crude Sulphur, and crude Antimony, as they are taken out of their Mines, i.e. whilest they are living, and see what little vertue there is in them, how slowly they put forth their vertues, yea they do more hurt, then good, and are rather poison, then a Medicine. The preparation of Mercury Sulphur and Antimony.But if through the industry of a skilfull Alchymist, they bee corrupted in their first substance, and wisely prepared (viz. if Mercury be coagulated, precipitated, sublimed, dissolved, and turned into an oyle, if Sulphur bee sublimed, calcined, reverberated, and turned into an oyle; also if Antimony bee sublimed, calcined, and reverberated and turned into oyle) you shall see how usefull they are, how much strength, and vertue they have, and how quickly they put forth, and shew their efficacy, which no man is able to speak enough in the commendation of, or to describe. For many are their vertues, yea more then will ever bee found out by any man. Wherefore let every faithfull Alchymist, and Physitian spend their whole lives in searching into these three: For they will abundantly recompense him for all his labour, study, and costs.

What the Death of man is.

But to come to particulars, and to write particularly of the death, and destruction of every naturall thing, and what the death of every thing is, and after what manner every thing is destroyed; you must know therefore in the first place, that the death of man is without doubt nothing else, but an end of his daily work, the taking away of the Aire, the decaying of the Naturall balsome, the extinguishing of the naturall light, and the great separation of the three substances, viz. the body, soule, and spirit, and their return from whence they came. For because a naturall man is of the earth, the Earth also is his Mother, into which hee must return, and there must lose his natural earthly flesh, and so be regenerated at the last day in a new celestiall, and purified flesh, as Christ said to Nicodemus when hee came to him by night. For thus must these words bee understood of regeneration.

What the destruction of Metalls is.

The death, and destruction of Metalls is the disjoining of their bodies, and sulphureous fatnesse, which may bee done severall ways, as by calcination, reverberation, dissolution, cementation, and sublimation.

Calcination of Metalls is manifold.

But the calcination of Metalls is not of one sort: for one is made with Salt, another with Sulphur, another with Aqua fortis, and another with common Sublimate, and another with Quicksilver.

What Calcination with Salt is.

Calcination with Salt is that the Metall be made into very thin plates, and strowed with Salt, and cemented.

Calcination with Sulphur.

Calcination with Sulphur is, that the Metall bee made into thin plates, and strowed with Sulphur, and reverberated.

Calcination with Aqua fortis.

Calcination with Aqua fortis, is that the Metall bee made very small, and dissolved in Aqua fortis, and precipitated in it.

Calcination with Sublimate.

Calcination with sublimed Mercury is this, that the Metall bee made into thin plates, and that the Mercury bee put into an earthen vessell narrow towards the top, and wide at the bottome; and then let it be set into a gentle fire made with coales, which must bee blowed a little untill the Mercury begin to fume, and a white cloud goe forth of the mouth of the vessel, then let the Plate of the Metall bee put into the top of the vessel, and so the sublimed Mercury wil penetrate the Metall, and make it as brittle as a stone of coal.

Calcination with Quicksilver.

Calcination with Quicksilver, is that the Metall bee made very small, and thin, and be amalgamated with Quicksilver, and afterward the Quicksilver bee strained through Leather, and the Metall remain in the Leather like chalke, or sand.

Divers other sorts of mortification of metalls.

Now besides these mortifications of Metalls, and destructions of their lives, know also that there are yet more. For rust is the death of all Iron, and Steel, and all vitriall, burnt brasse is mortified Copper: all precipitated, sublimated, calcined Cinnabar is mortified Mercury, all Ceruse, and Minium of Lead is mortified Lead; all Lazure is mortified Silver: also all Gold from which its tincture, Quintessence, Rozzen, Crocus, Vitriall, or Sulphur is extracted, is dead, because it hath no more the form of Gold, but is a white Metall like fixed Silver.

A two fold preparation of Crocus Martis.

But let us proceed to shew how Metalls may bee yet further mortified. First therefore of Iron, know that that is mortified, and reduced into Crocus this way. Make Steel into very thin plates: Make these plates red hot, and quench them in the best Wine-Vineger, doe this so often til the Vineger hath contracted a considerable rednesse, then distil of the Vineger, til there bee nothing but a dry powder remaining. This is a most excellent Crocus Martis.

There is also another way of making Crocus Martis, which doth partly exceed the former, and is made with farre lesse costs, and pains, and it is this.

Strow upon the plates of Steel, Sulphur, and Tartar, being both in a like quantity; then reverberate them, and this wil produce a most excellent Crocus, which must bee taken off from the plates.

Also you must know, that every plate of Iron, or Steel, if it bee melted with Aqua fortis; will also make a very fair Crocus; so also it is made with oyle of Vitriall, spirit of Salt, Allum water, the water of Salt Armoniacke, and of Salt Nitre; as also with sublimated Mercury, all which mortifie Iron, and bring it into a Crocus; but none of these latter wayes is to bee compared to the two former, for they are only used in Alchymie, and not at all in Physicke; wherefore in this, use only the two former, and let alone the rest.

The mortification of Copper.

The mortification of Copper, viz. that it may be reduced into Vitriall, Verdegrease, The Vitriall of Copper is made two wayes.may bee done many wayes, and there are more processes in it, yet one far better then another, and one more profitable then another. Wherefore it is most convenient here to set down the best, and most profitable, and to bee silent in the rest. The best therefore, the most easy, and exactest way of reducing Copper into Vitriall is this.

Let plates of Copper bee dipt in spirit of Salt, or Salt-Petre, and let them bee hanged in the Aire until they begin to be green, which indeed wil quickly be, wash off this greennesse with cleer fountaine-water, dry the plates with some cloath, and wet them again with the spirit of Salt, and Salt Nitre, and do again as before, so long until the water bee apparently green, or much Vitriall swim on the top: then poure away the water, or evaporate it, and thou hast a most excellent Vitriall for medicine. In Alchymie there is not a fairer, more excellent, and better Vitriall then what is made by Aqua fortis, or Aqua regis, or spirit of Salt Armoniacke. And the processe is this.

Let plates of Copper be melted with one of the aforesaid waters, & as soon as the greeness is extracted, and the plates dryed, let the greeness be taken off with the foot of a Hare, or some other way as you please, as Ceruse is taken off from the plates of Lead: let them bee again wetted as before, until the plates bee wholly consumed, thereby is made a most glorious Vitriall, that thou canst not choose but wonder at it.

How water of Salt-petre and Salt-armoniack is made.

The water of Salt Petre is made thus. Purifie, and powder it; afterwards dissolve it of it selfe in a bladder, put in boyling water. So thou shalt have the water of Salt Petre.

The water of Salt Armoniacke is made thus: Calcine Salt Armoniack, and dissolve it in a Cellar upon a Marble, and this is water of Salt Armoniack.

Verdegrease may be made two wayes.

But to make Verdegrease out of Copper, there are divers wayes which it is not needful here to recite. Wee shall describe only two, but with a double preparation, viz. The one for Physicke, the other for Alchymie. The processe therefore of Verdegrease to be used in Physick is this.

How verdegrease to be used in physick is to be prepared.

Take plates of Copper, which wet over with the following matter. Take Honey, and Vineger, of each a like quantity, of Salt as much as wil serve to make them up into a thick past. Mixe them well together, then put them into a reverberatory, or Potters furnace so long as the Potter is burning his pots, and thou shalt see the matter that stickes to the plates to bee very black, but let not that trouble thee. For if thou settest those plates in the Aire, all the black matter wil in a few days become green, and become a most excellent Verdegrease, The Balsom of Copper.which may bee called the Balsome of Copper, and is commended by all Physitians. But neverthelesse do not thou wonder that this Verdegrease becomes green in the Aire, and that the Aire can change the black colour into so fair a green.

Aire changeth the Colours of things burnt.

For here thou must know that daily experience in Alchymie doth shew, that any dead earth, or Caput Mortuum, as soon as it comes out of the Fire into the Aire, doth quickly get another colour, and leaves its own colour which it got in the fire. For the changes of those colours are various. For as the matter is, so are the colours that are made, although for the most part they flow from the blacknesse of the dead earth. For you that are skilful in Alchymie see that the dead earth of Aqua fortis comes black from the Fire, and by how many more ingredients there bee in it, by so much the more variously doe the colours shew themselves in the Aire: sometimes they seem red, as Vitriall makes them: sometimes yellow, white, green, blew: sometimes mixt, as in the Rainbow, or Peacocks taile. All those colours shew themselves after the death, and by the death of the matter. For in the death of all naturall things here are seen other colours, which are changed from the first colour into other colours, every one according to its nature, and property.

The preparation of Verdegrease to be used in Alchymie.

Now we wil speak of that Verdegrease which is to bee used in Alchymie. The preparation, and processe of that is this.

Make very thin plates of Copper, strow upon them Salt, Sulphur, and Tartar ground, and mixed together, of each a like quantity in a great calcining pot. Then reverberate them twenty foure houres with a strong Fire, but so that the plates of Copper do not melt, then take them out, and break the pot, and set the plates with the matter that sticks to them into the Aire for a few dayes, and the matter upon the plates wil bee turned into a faire Verdegrease, which in all sharp Corroding waters, waters of Exaltation, and in Cements, and in colouring of Gold, doth tinge Gold, and Silver with a most deep colour.

How Æs vstum, or Crocus of Copper is to be made.

Now to turne Copper into Æs ustum, which is called the Crocus of Copper, the processe is this:

Let Copper be made into thin plates, and be smeered over with Salt made into a past with the best Vineger, then let it be put into a great Crucible, and set in a wind furnace, and be burnt in a strong Fire for a quarter of an houre, but so that the plates melt not: let these plates being red hot bee quenched in Vineger, in which Salt Armoniack is dissolved, alwaies half an ounce in a pint of Vineger; let the plates bee made red hot again, and quenched in Vineger as before, alwaies scraping, or knocking off the scales which stick to the plates after quenching, into the Vineger. Do this so long, until the plates of Copper bee in good part consumed by this means: then distil off the Vineger, or let it vapour away in an open vessel, and bee coagulated into a most hard stone. So thou hast the best Crocus of Copper, the use whereof is in Alchymie. Many make Crocus of Copper by extracting of it with the spirit of Wine, or Vineger, as they do Crocus Martis: But I commend this way far above it.

The sublimation of Quicksilver.

Now the mortification of Quicksilver that it may bee sublimed, is made with Vitriall, and Salt, with which it is mixed, and then sublimed, so it becomes as hard as Crystall, and as white as snow: but to bring it to a Precipitate, the processe is this:

How to make a fixt Precipitat Diaphoreticall.

Let it first be calcined with the best Aqua fortis, then distil off the Aqua fortis, and do this about five times, until the Precipitate become to bee of a faire red colour: Dulcifie this precipitate as much as thou canst: And lastly poure upon it the best rectified spirit of Wine you can get, distil it off from it eight, or nine times, or so often until it be red hot in the fire, and doe not fly: then thou hast a Diaphoretical precipitated Mercury.

How to make a sweet Precipitate.

Moreover, you must take notice of a great secret concerning precipitated Mercury, viz. if after it is coloured, it bee dulcified with water of salt of Tartar, pouring it upon it, and distilling of it off so often, until the water riseth no more sharp from the Precipitate, but bee manifestly sweet; And the use of it.then thou hast a precipitate as sweet as sugar, or honey, which in all wounds, Ulcers, and Venereal Disease is so excellent a secret, that no Physitian need desire a better.

Besides it is a great comfort to despairing Alchymists. For it doth augment Gold, and hath ingresse into Gold, and with it Gold remaines stable, and good. Although there is much pains, and sweat required to this Precipitate, yet it wil sufficiently recompense thee for thy pains, and costs; and wil yeeld thee more gain, then can bee got by any Art or Trade whatsoever: Thou maist wel therefore rejoice in this, and give God, and mee thanks for it.

How Quicksilver may be Coagulated.

Now that Quicksilver may bee coagulated, I said that that must bee done in sharp Aqua fortis, which must bee drawn off by Distillation, and then the Precipitate is made. How Quicksilver may be turned to Cinnabar.But that Quicksilver may bee brought into a Cinnabar; you must first mortifie, and melt it with Salt, and yellow Sulphur, and bring it into a white powder, then put it in a gourd, and put upon it Aludel, or head, and sublime it in the greatest flux you can, as the manner is, so the Cinnabar will ascend into the Aludel, and stick as hard as the stone Hæmatites.

There are two kinds of Ceruse.

The mortification of Lead to bring it to a Ceruse, is twofold; the one for Medicine, the other for Alchymie. The preparation of them.The preparation of Ceruse for Medicine is this:

Hang plates of Lead in a glazed pot over strong Wine-vinegar, the pot being well stopt that the spirits doe not exhale: put this pot into warm ashes, or in the Winter into a furnace, then alwaies after ten or fourteen dayes, thou shalt find very good Ceruse sticking to the plates, which strike off with the foot of a Hare: then put the plates over the Vineger again, untill thou hast enough Ceruse.

Now the other preparation of Ceruse for Alchymie is like the former, only that in the Vineger must bee dissolved a good quantity of the best, and fairest Salt Armoniack, for by this means thou shalt purchase a most faire, and beautifull Ceruse, for the purging of Tinne, and Lead, and the whitening of Copper.

The preparation of Minium out of Lead.

But if wee would make Minium of Lead, we must first calcine it with Salt into Calx, and then burn it in a glazed vessel, alwaies stirring it with an Iron rod, till it be red. This is the best, and chiefest Minium, and it is to be used as wel in Physick as Alchymie: but the other which Mercers sell in their shops is nothing worth. It is made only of the ashes, which remaine of the Lead in the melting of it, which also Potters use to glaze their vessels, and such Minium is used for Painting, but not for Physicke, or Alchymie.

The Crocus of Lead.

Now that Lead may bee brought into yellownesse, the preparation of it is not unlike to the preparation of Minium. For Lead must here be calcined with Salt, and brought to a Calx, and afterwards be stirred with an Iron rod in a Broad bason, such as tryers of Mineralls use, in a gentle Fire of Coales, diligently taking heed, that there be not too much heat, nor a neglect in stirring, for else it will flow, and become a yellow glasse. And so thou hast a fair, yellow Crocus of Lead.

How the Azure Colour is made of silver.

The mortification of Silver, that of it may be made the Azure colour, or something like to it, is thus:

Take plates of Silver, and mix them with Quicksilver, and hang them in a glazed pot over the best Vineger, in which Gilt-heads have been first boiled, and afterward Salt Armoniack, and calcined Tartar have been dissolved; in all the rest doe as hath been said of Ceruse, then alwaies after fourteen days thou shalt have a most excellent, and faire Azure colour sticking to the plates of Silver, which must be wiped off with a Hares foot.

The Mortification of Gold.

The Mortification of Gold that it may be brought into its Arcana, as into a Tincture, Quintessence, Resine, Crocus, Vitriall, and Sulphur, and many other excellent Arcana, which preparations indeed are many. But because for the most part wee have sufficiently treated of such Arcana in other bookes, as the extraction of the Tincture of Gold, the Quintessence of Gold, the Mercury of Gold, the Oile of Gold, Potable Gold, the Resine of Gold, the Crocus of Gold, and in the Archidoxis, and elsewhere, wee conceive it needlesse here to repeat them. But what Arcana were there omitted, wee shall here set down, As the Vitriall of Gold, Sulphur of Gold, which indeed are not the least, and ought very much to cheer up every Physitian.

How the sulphur, and the Vitriall of Gold are made.

But to extract Vitriall out of Gold, the processe is this:

Take of pure Gold two, or three pound, which beat into thin plates, and hanging them over Boyes urine, mixt with the stones of grapes, in a large gourd glasse, well closed, which bury in a hot heap of stones of Grapes, as they come from the presse; when it hath stood fourteen dayes, or three weeks, then open it, and thou shalt find a most subtil colour, which is the Vitriall of Gold sticking to the plates of Gold, which take off with the foot of a Hare, as thou hast heard concerning other Metalls; as of the plates of Iron, Crocus Martis, of the plates of Copper, the Vitriall of Copper and Verdegrease, of the plates of Lead, Ceruse, of the plates of Silver the Azure colour, &c. comprehended under one processe, but not with one manner of preparation. When thou hast enough of the Vitriall of Gold; boyle it well in Rain-water distilled, alwaies stirring it with a spatle, then the sulphur of the gold is driven up to the superficies of the water, as fat, which take off with a spoon: Thus also doe with more Vitriall. Now after all the Sulphur is taken off, evaporate that raine water til it bee all dry, and there will remain the Vitriall of Gold in the bottome, which thou maist easily dissolve of it selfe upon a marble in a moist place. In these two Arcana’s, viz. the Vitriall of Gold, and the Sulphur of Gold lies the Diaphoreticall vertue. I shal not here set down their vertues; for in the book of Metallick Diseases, and also in other bookes wee have set them down at large.

The mortification of Sulphur, that the combustible and stinking fatnesse may bee taken away, and it brought into a fixed substance, is thus:

The mortification and fixation of Sulphur.

Take common yellow Sulphur finely powdered, and draw from it by distillation Aqua fortis, that is very sharp, and this doe three times, then the Sulphur which is in the bottome of a black colour dulcifie with distilled water, until the water come from it sweet, and it retains no more the stink of Sulphur. Then reverberate this Sulphur in a close reverberatory as you doe Antimony, then it will first be white, then yellow, and lastly as red as Cinnabar. And when it is so, then thou maist rejoice: For it is the beginning of thy riches: This reverberated Sulphur tingeth Silver most deeply into most excellent Gold, and the body of Man into most perfect health. This reverberated, and fixed Sulphur is of more vertue then it is lawfull to speak.

The Mortification of Salts.

The mortification of all Salts, and whatsoever is saltish, is the taking away, and distilling off the aquosity, and oylinesse, and of the spirit of them. For if these be taken away, they are afterwards called the dead Earth, or Caput Mortuum.

The Mortification of Gemmes.

The mortification of Gemmes, and Coralls, is to calcine, sublime, and dissolve them into a liquor, as Crystall. The mortification of Pearls is to calcine them, and dissolve them in sharp Vineger into the form of Milke.

The Mortification of the Loadstone.

The mortification of the Loadstone, is to anoint it with the oyle of Mercury, or to put it into Quicksilver, for afterward it will not draw Iron at all to it.

The Mortification of flints and stones.

The mortification of Flints, and Stones, is to calcine them.

The Mortification of Marcasites.

The mortification of Marcasites, Cachyma’s, Talke, Cobaltus, Zinri, Granuti, Zunitter, Unismut, and of Antimony is their Sublimation, i.e. that they bee sublimed with Salt, and Vitriall, then their life which is a Metallick spirit, together with the spirit of Salt, ascends. And let whatsoever remains in the bottome of the Sublimatory, bee washed, that the Salt may bee dissolved from it, and then thou hast a dead Earth, in which there is no vertue.

The Mortification of Realgar.

The mortification of Arsenickes, Auripigment, Operment, Realgar, &c. is, that they flow with Salt Nitre, and bee turned into an Oyl, or Liquor upon a Marble, and be fixed.

The Mortification of excrements.

The mortification of Excrements, is the coagulation of Aire.

The Mortification of Aromatical things.

The mortification of Aromaticall things is the taking away of their good smell.

Of Sweet things.

The mortification of sweet things, is to sublime and distill them with corrosive things.

Of Resines.

The mortification of Ambers, Resines, Turpentine, Gumme, and such like, is to turn them into Oyle, and Vernish.

Of Hearbs and Roots.

The mortification of Hearbs, Roots, and such like, is to distil off from them their oyle, and water, and presse out their liquor with a presse, and also to make their Alcali.

Of Wood.

The mortification of Wood, is to turne it into Coales, and Ashes.

Of Bones.

The mortification of Bones, is their Calcination.

Of Flesh.

The mortification of Flesh, and Blood, is the taking away of the spirit of Salt.

Of Water.

The mortification of Water is by Fire, for all heat dries up, and consumes water.

Of Fire.

The mortification of Fire is by Water, for all Water, quencheth Fire, and takes from it its power, and force.

So now you are sufficiently instructed in few words how death lyes hid in all naturall things, and how they may be mortified, and bee brought into another form, and nature, and what vertues flow from them. Whatsoever should have been said further, we put in the following book, of the Resurrection of Naturall things.

OF THE NATVRE Of Things. THE SIXTH BOOK.

Of the Resurrection of Naturall things.

The raising again of Naturall things.

he Resurrection, and renewing of Naturall things, is not the least, but a profound, and great secret in the Nature of things, and rather Divine, and Angelicall, then Humane, and Naturall.

I desire to bee here understood with great distinction, and no otherwise then my opinion is, and Nature doth daily, and manifestly shew, and experience make good, lest I should bee exposed to the lies, and slanders of Mountebankes, my enemies (which doe construe all that I doe in the worst sense) as if I would usurp the Divine power, and attribute this to Nature, which shee was never able to performe: Wherefore wee must cautiously consider that there is a twofold Death, viz. violent, and voluntary. Death is twofold. The one can raise a thing again, the other not. Wherefore, doe not beleeve those Sophisters that say, that a thing that is once dead, or mortified, can never bee raised again, and that make no account of resuscitation, and restauration of things, which error indeed of theirs is not the least. And indeed it is true, that whatsoever dyeth, or perisheth with a naturall death, and what Nature mortifies by reason of her predestination, God alone can raise again, or must of necessity bee done by his command: so whatsoever Nature destroyes, Man cannot restore again. What things may be raised againe.But whatsoever Man destroyes hee can restore again, and being restored spoil again, and Man hath no further power of himselfe, and if hee should attempt to doe any thing more, hee would arrogate the power of God to himselfe, and yet hee would labour in vain, and be confounded, unlesse God did assist him, or hee had so much faith as to remove mountains: Even to such a man, this is possible, and greater things then this. Because the Scripture saith, and Christ himselfe spake it. If thou hast faith as a grain of Mustard-seed, and saist unto this Mountaine, Goe and bee removed thither, and it shall bee removed, and all things bee possible to thee, and nothing impossible.

But to return to our purpose, what difference then there is betwixt dying, and being mortified, and which of these may be raised again, so these are to bee understood. Whatsoever naturally dies hath its end by predestination, and so the will and ordination of God permits. What things can not be raised againe.Yet it happens that this is also done by divers diseases, and various casualties, and this can never be raised again, neither is there any preservative to bee used against predestination, and the naturall term of life. But that which is mortified, may bee both raised again, and revived, which may bee proved by divers arguments, which wee shall set down in the end of this book.

It is one thing to Dye, and other thing to be Mortified.

Wherefore there is a great difference betwixt dying, and being mortified, neither must they bee taken for one, and the same things, under the same name. For in the very example they are far different. For look upon a man that dies a naturall, and predestinated death, what further good, or profit is there in him? Nothing, hee is only cast into the earth to worms. For hee is a stinking carkasse, and due to the earth.

But the same is not to be understood of a man that is slain with a sword, or dies by some such like violent death. For his whole body is profitable, and good, and may bee prepared into a most pretious Mummie. For although the spirit of life went out of such a body, yet the balsome in which lies the life remains, which indeed doth as balsome preserve other mens bodies.

So you may see in Metalls, when a Metall is about to die, it begins to bee overcome with rust, and as much as is thus overcome, is dead: and when all the Metall is devoured with rust, it is all dead, and such a rust can never bee reduced into true Metall againe, but it becomes only drosse, and not a Metall. For it is dead, and death is in it, neither hath it any more balsome of life, but is quite destroyed in it selfe.

The difference betwixt the Calx of Metalls, and their ashes.

Now the Calx of Metalls, and their ashes are two things: And there is a great difference betwixt these two, for one may be revived, and brought back again into a Metall, but the other not: the one is volatile, the other fixed, the one died, the other mortified.

What the Ashes of Metalls is.

The Ashes is volatile, and cannot be brought back into a Metall, only into glasse, and drosse: but the Calx of Metals is fixed, and maybe be brought back into its own Metall.

What the Calx of Metalls is.

But to understand the difference, and the cause, know, that in the Ashes there is lesse fatnesse, and more drynesse then in the Calx, which indeed makes it fluxil: but the Calx is fatter, and moister, then the Ashes, and doth still retain its refine, and fluxibleness, and especially the Salt, which naturally is fluxil, and makes Metalls flow, and reduceth them. Hence now it follows, that the Salt must bee extracted out of the Ashes of Metals, that they may not be brought back into a Metal, then they are perfectly volatile; and this difference, and this clause is chiefly to bee taken notice of, for much depends upon it.

The errours of Mountebankes concerning Gold.

For amongst Mountebankes this is no small error, who in stead of Potable Gold, the Quintessence of Gold, Tincture of Gold, &c. have given to men an impure Calx of Gold, not considering the difference, and evill that follows upon it. For there are two remarkable, and necessary things to be taken notice of here, viz.

First, that Gold calcined, or powdered, if it be given to Men, is gathered into one heap in the stomach, or goeth forth again with the dung, and so it is taken in vain, without doing any good: or that which is reduced by the great inward heat in mans body, it gilds over, and makes hard in a crust, both the bowells, and stomach, by reason of which the concoction of the stomach is hindred, whence many, and various sicknesses follow, and at length death it selfe.

When Metallike Arcana are to be taken inwardly.

As you have heard of Gold, so also must it bee understood of all the other Metalls, viz. that you take not any Metallick Arcanum, or Medicine into your body, unlesse it bee first made volatile, and it be reduced into no Metall.