A TREATISE OF SVLPHVR: (continued 3)

How to make Metalls Potable and Irreducible.

Wherefore the first degree, and beginning to prepare Potable Gold is this: so may such a Volatile bee afterwards dissolved in spirit of Wine, that both may ascend together, bee made volatil, inseparable. And as you prepare Gold, so may you also prepare potable ☽[Moon] ♀[Venus] ♂[Mars] ♃[Jupiter] ♄[Saturn] and ☿[Mercury].

The raising againe of things is proved by the Whelpes of a Lyon.

But to return to our purpose, let us prove by examples, and sufficient reasons, that things mortified are not dead, and forced to abide in death, but may bee reduced, raised again, and revived, and this truly by man, and according to the course of Nature. You see Lions how all of them are brought forth dead, and first of all are made alive by the horrible roaring of their Parents, as one that is asleep is raised with a noise, How Lyons are made alive againe.so also are Lions raised, not that they are thus asleep. (For they which sleep a naturall sleep must of necessity rise again, which the Lions of themselves doe not.) For if they were not raised by this roaring, they would remain dead, and life would never bee perceived in them. Wherefore it is apparent, that by this roaring they receive their life.

The reviving of dead Flies.

So also you see in all Animalls which are not ingendered, but proceed from putrefaction, as Flies, which if they bee drowned in water, that no life at all is perceived in them, and if they were so left, they would continue dead, and never return to life of themselves any more. But if you cast salt upon them, and put them in the warme Sunne, or behind a warme furnace, they will recover their former life, and this truly is a raising of them up againe. For if this were not done, they would continue dead for ever.

The generation of many Serpents of one.

So also you see in a Serpent, if hee be cut into pieces, and these pieces put into a gourd glasse, and bee putrefied in Horse-dung, the whole Serpent will become living againe in the glasse, in the form either of Worms, or spawn of Fishes. And if those Wormes bee in a fitting manner brought out of putrefaction, and nourished, many hundred Serpents will be bred out of one Serpent, whereof every one will be as big as the first, which is done only by putrefaction. And as it is said of the Serpent, so also many other Animalls may be raised, and restored again.

Hermes, and Virgils endeavour to raise themselves after Death.

According to this processe Hermes, and Virgil have attempted (by the assistance of Negromancy) to renew, and raise themselves after death, and to bee born again as infants, but it succeeded not according to their purpose.

The Resuscitation of Metalls is twofold.

But to omit examples, and fall upon the Praxis of Resurrection, and Restauration, it is necessary, and most convenient to begin with Metalls, forasmuch as Metalline bodies do oftentimes resemble Mens bodies.

The reducing of Metalls into Quickesilver.

Wee must know therefore, that the Resurrection, and Restauration of Metalls is twofold. The one which doth reduce calcined Metalls into their first Metallick body: the other which doth reduce Metalls into their first matter, i.e. into Quicksilver.

The processe of the latter is this: Calcine a Metall with common Quicksilver, put this Calx, and as much Quicksilver into a Sublimatory, and let them stand so long till both be coagulated into an Amalgama; then sublime the Mercury from the Calx, then grind it again with the Metallick Calx, and sublime it as before, this do so often, till the Metallick Calx shal over a candle melt like wax, or ice, and then it is well done. Put this Metall in digestion for a time, and it wil all be turned into Quicksilver, i.e. into its first matter, which Mercury of Metalls is indeed called the Mercury of Philosophers, which many Alchymists have sought after, but few have found. Now after this manner may Quicksilver bee prepared out of all Metalls, viz. ☿[Mercury] auri, ☽[Moon] ♀[Venus] ♂[Mars] ♃[Jupiter] ♄[Saturn].

The reduction of Sublimate, and the highest purging of it.

Now the raising again, or restoring of coagulated Mercury is done by distillation in a retort: for Quicksilver alone ascends into cold water, the Ashes of ♄[Saturn] ♀[Venus] or Sulphur being left behind.

Now the raising again, or restauration of Mercury sublimed is done in seething hot water: but it must first be ground very small, so the hot water wil seperates it from it the spirit of Salt, and Vitriall, which it carries up with it, the quicksilver running in the bottome of the water. Now if this Quicksilver shall be again sublimed with Salt, and Vitriall, and revived againe in Hot water, and this done seven, or eight times, it can never bee better purged, and renewed.

And this may bee kept for a great secret in Alchymie, and Physick, and be much rejoiced in. For by this means all the impurity, blacknesse, and poisonousnesse is taken away.

The reduction of calcined and Precipitated Mercury.

Mercury calcined can never bee restored againe without sublimation; for unlesse it be sublimed after calcination, it will never bee revived, wherefore thou shalt first sublime it, and then reduce it as other Sublimate.

The resuscitation of Azure Cinnabar, Aurum vitæ, also of Precipitate, that they may bee reduced into Quicksilver is thus:

Take either of these, grind it small upon a marble, make it up into a past with the white of an egge, and sope, then make pills of the bigness of Filbeards, which put into a strong earthen gourd, upon the mouth of it put a plate of Iron, with many little holes in it, and lute it on, and distill it per descensum with a strong fire, so that it may fall into cold water, and thou shalt have the Quicksilver again.

The renewing of Wood that is burnt.

Now the resuscitation, and restoring of Wood is hard, and difficult, yet possible to Nature, but without much skilfulness, and industry it can never bee done: But to revive it, the processe is this:

Take Wood which must first bee a Coale, then Ashes, which put into a gourd together with the Resine, Liquor, and Oyle of that tree, of each a like weight, mingle them, and melt them with a soft heat, and there will bee a mucilaginous matter, and so thou hast the three Principles, of which all things are produced, and generated, viz. flegm, fatnesse, and Ashes.

The flegme of Wood is its Mercury, the fat its sulphur, the ashes its salt.

The Flegm is Mercury, the Fat is Sulphur, the Ashes is Salt. For whatsoever fumes, and evaporates in the Fire is Mercury: whatsoever flames, and is burnt is Sulphur, and all Ashes is Salt.

Now seeing thou hast these three Principles together, put them in Horse-dung, and putrefie them for a time. If afterward that matter bee put in, and buried in fat ground, thou shalt see it live again, and a little tree spring from thence, which truly in vertue is farre more excellent then the former. This Tree or Wood is, and is called Regenerated Wood, renewed, and restored, which from the beginning was Wood, but mortified, destroyed, and brought into coales, ashes, and almost to nothing, and yet out of that nothing is made, and renewed. This truly in the light of Nature is a great mystery, viz. that a thing, which had utterly lost its form, and was reduced to nothing, should recover its form, and of nothing bee made something, which afterward becomes much more excellent in vertue, and efficacy then it was at first.

A generall rule for raising of things againe.

But to speake generally of the Resurrection, and Restauration of Naturall things, you must know, that the chiefest foundation here, is, that that bee restored to every thing, and made to agree with it, which was taken from it in mortification, and separated from it, which is hard to bee here specifically explained. Wherefore wee shall conclude this book, and shall speak of these things more at large in the next book, Concerning the transmutations of naturall things.

OF THE NATVRE Of Things. THE SEVENTH BOOK.

Of the Transmutation of Naturall things.

f wee write of the Transmutation of all Naturall things, it is fit, and necessary that in the first place wee shew what Transmutation is. Secondly, what bee the degrees to it. Thirdly, by what Medium’s, and how it is done.

What Transmutation is.

Transmutation therefore is, when a thing loseth its form, and is so altered, that it is altogether unlike to its former substance, and form, but assumes another form, another essence, another colour, another vertue, another nature, or property, as if a Metall bee made glasse, or stone: if a stone bee made a coale: if wood be made a coal: clay be made a stone, or a brick: a skin bee made glew: cloth bee made paper, and many such like things. All these are Transmutations of Naturall things.

There are seven principal degrees of transmutation.

After this, it is very necessary also to know the degrees to Transmutation, and how many they be. And they are no more then seven. For although many doe reckon more, yet there are no more but seven, which are principall, and the rest may bee reckoned betwixt the degrees, being comprehended under those seven: And they are these,

Calcination, Sublimation, Solution, Putrefaction, Distillation, Coagulation, Tincture.

If any one will climbe that Ladder, he shall come into a most wonderfull place, that hee shall see, and have experience of many secrets in the Transmutation of Naturall things.

What Calcination is, and its kinds are.

The first degree therefore is Calcination, under which also are comprehended Reverberation, and Cementation. For betwixt these there is but little difference as for matter of Calcination: Wherefore it is here the chiefest degree. For by Reverberation, and Cementation, many corporeall things are calcined, and brought into Ashes, and especially Metalls. Now what is calcined is not any further reverberated, or cemented.

By Calcination therefore all Metalls, Mineralls, Stones, Glasse, &c. and all corporeall things are made a Coal, and Ashes, and this is done by a naked strong Fire with blowing, by which all tenacious, soft, and fat earth is hardened into a stone, Also all stones are brought into a Calx, as wee see in a Potters furnace of lime, and brickes.

What Sublimation is, and its kinds.

Sublimation is the second degree, and one of the most principall for the Transmutation of many Naturall things: under which is contained Exaltation, Elevation, and Fixation; and it is not much unlike Distillation. For as in Distillation the water ascends from all flegmatick, and watery things, and is separated from its body; so in Sublimation, that which is spirituall is raised from what is corporeall, and is subtilized, volatile from fixed, and that in dry things, as are all Mineralls, and the pure is separated from the impure.

Besides Sublimation, many good vertues, and wonderfull things are found out in Mineralls, and many things are made fixed, and become constant, so as to abide in the Fire, and that in this manner.

Let that which is sublimed be ground, and mixed with its feces, and bee againe sublimed as before, which must bee done so long, till it will no longer sublime, but all will remaine together in the bottom, and bee fixed.

The fixation of Mineralls into a stone.

So there will bee afterward a stone, and oyle when and as oft as thou pleasest, viz. if thou puttest it into a cold place, or in the aire in a Glass. For there it will presently bee dissolved into an Oyle. And if thou puttest it againe into the fire, it will againe bee coagulated into a Stone of wonderfull, and great vertue. Keep this as a great secret, and mystery of Nature, neither discover it to Sophisters. Moreover, as in Sublimation many Corrosive things are made sweet in the conjunction of two matters, so on the contrary, many sweet things are made Corrosive: many sweet things are made sowre, harsh, or bitter; and on the contrary, many bitter things as sweet as Sugar.

Rules concerning Salt Armoniack.

Here also wee must take notice, that every Metal which is brought into Sublimation by Salt Armoniack, may afterward in the cold, or in the aire bee brought into an oyle, and againe bee coagulated into a stone in the Fire, which indeed is one of the chiefest, and greatest Transmutations in all naturall things, viz. to transmute Metall into a Stone.

What Solution is, and its kinds.

The third degree is Solution, under which are to bee understood Dissolution, and Resolution, and this degree doth most commonly follow Sublimation, and Distillation, viz. that the matter be resolved which remaines in the bottome.

Now Solution is twofold: the one of Cold, the other of Heat; the one without Fire, the other in Fire.

A cold dissolution dissolves all Salts, all Corrosive things, & all calcined things. Whatsoever is of a Salt, and Corrosive quality, is by it dissolved into Oyle, Liquor, or Water. And this is in a moist, cold cellar, or else in the Aire on a marble, or in a glasse. For whatsoever is dissolved in the cold, contains an Airy spirit of Salt, which oftentimes it gets, and assumes in Sublimation, or Distillation. And whatsoever is dissolved in the cold, or in the Aire, may again by the heat of the Fire bee coagulated into powder, or a stone.

What things a hot Solution dissolves.

But a hot Solution dissolves all fat, and sulphureous things. And whatsoever the heat of the Fire dissolves, the same doth coldnesse congeal into a Masse.

A double Solution viz. of Heat and Cold.

And whatsoever heat coagulates, is again dissolved by cold, or in the Aire. Here also we must know that whatsoever Aire, or the Cellar doth resolve, is of a very great drynesse, and hath a secret corrosive Fire hid in it: so whatsoever is dissolved in Fire, or in the heat thereof, hath a sweetish frigidity out of the Fire. Thus, and no otherwise is Solution to be understood.

Putrefaction what it is, and its kind.

Putrefaction is the fourth degree, under which is comprehended Digestion, and Circulation.

Now then Putrefaction is one of the principall degrees, which indeed might deservedly have been the first of all, but that it would be against the true order, and mystery, which is here hid, and known to few: For those degrees must, as hath been already said, so follow one the other, as links in a chain, or steps in a ladder.

The aforesaid order of Degrees is to be observed in making tinctures.

For if one of the linkes should bee taken away, the chain is discontinued, and broken, and the prisoners would bee at liberty, and runne away. So in a ladder, if one step bee taken away in the middle, and bee put in the upper, or lower part, the ladder would be broken, and many would fall down headlong by it with the hazard of their bodies, and lives.

So you must understand the matter here, that those degrees follow one the other in a just order, or else the whole work of our mystery would be mar’d, and our labour, and pains would bee in vain, and fruitlesse.

The force of putrefaction.

Now putrefaction is of such efficacy, that it abolisheth the old Nature, and brings in a new one. All living things are killed in it, all dead things putrefied in it, and all dead things recover life in it.

Putrefaction takes from all Corrosive spirits, the sharpnesse of the Salt, and makes them mild, and sweet, changeth the colours, and separates the pure from the impure, it places the pure above, and the impure beneath.

What Distillation is, and its kinds are.

Distillation is the first degree to the Transmutation of all naturall things. Under it are understood Ascension, Lavation, and Fixation.

By Distillation all Waters, Liquors, and Oyles are subtilized out of all fat things. Oyle is extracted, out of all Liquors, Water, and out of all Flegmaticke things Water, and Oyle are separated.

Cohobation.

Besides there are many things in Distillation fixed by Cohobation, Fixation by Destillation.and especially if the things to bee fixed containe in them Water, as Vitriall doth, which if it bee fixed is called Colcothar.

Allum, if it bee fixed with its proper Water, is called the Sugar of Allum, which also is resolved into a Liquor, which Liquor if it bee putrefied a moneth, produceth a Water of the sweetnesse of Sugar, which is of great vertue, and an excellent secret in Physicke, to extinguish any Metalline heate in Man, as wee have wrote more at large in our Booke of Metalline Diseases.

And as you have heard of Vitriall, and Allum, so also Salt nitre, and other Watery Mineralls may bee fixed by Cohobation.

What Cohobation is.

Now Cohobation is, that the dead head be oftentimes imbibed with its own water, and that again bee drawn off by Distillation.

The force of Distillation in things to be Transmuted.

Moreover, in Distillation many bitter, harsh, and sharp things become as sweet as Honey, Sugar, or Manna; and on the contrary, many sweet things, as Sugar, Honey, or Manna, may bee made as harsh as Oyle of Vitriall, or Vineger, or as bitter as Gall, or Gentian, as Eager, as a Corrosive.

Many Excrementitious things lose their great stink in Distillation, which indeed goeth forth in the water.

Many Aromaticall things lose their good savour.

And as Sublimation alters things in their Quality, and Nature, so also doth Distillation.

What Coagulation is, and its kinds.

Coagulation is the sixt degree: Now there is a twofold Coagulation, the one by Cold, the other by Heat, i.e. one of the Aire, the other of the Fire: and each of these again is twofold, so that there are foure sorts of Coagulations, two of Cold, and two of Fire.

The Coagulations of Fire are fixed, the other of Cold are not.

The one is done only by common Aire, or without Fire. The other by the superiour Firmament of Winter starres, all which coagulate Waters into snow, and ice.

But the Coagulation of Fire, which alone is here to bee taken notice of, is made by an Artificiall, and Graduall Fire of the Alchymists, and it is fixed, and permanent. For whatsoever such a Fire doth coagulate, the same abides so.

The other Coagulation is done by the Ætnean, and Minerall Fire in Mountains, which indeed the Archeius of the Earth governs, and graduates not unlike to the Alchymists, and whatsoever is coagulated by such a Fire, is also fixed, and constant; as you see in Mineralls, and Metalls, which indeed at the beginning are a mucilaginous matter, and are coagulated into Metalls, Stones, Flints, Salts, and other bodies, by the Ætnean fire in Mountaines, through the Archeius of Earth, and operator of Nature.

What things cannot be Coagulated.

Also wee must know that Fire can coagulate no water, or moisture, but only the Liquors and Juices of all Naturall things.

Besides also there can no flegm bee coagulated, unlesse in the beginning it was a corporeall matter, into which by the industry of a skilfull Alchymist it may return.

So also any mucilaginous, matter, or spermaticke slimynesse may by the heat of Fire be coagulated into a body and corporeall matter, but never bee resolved into water again.

And as you have heard of Coagulation, so also know concerning Solution, viz. that no corporeall matter can bee dissolved into Water, unlesse at the beginning it was water: and so it is in all Mineralls.

What Tincture is, and its kinds.

Tincture is the seventh, and last degree, which concludes the whole worke of our mystery for Transmutation, making all imperfect things perfect, and transmuting them into a most excellent essence, and into a most perfect soundnesse, and alters them into another colour.

Tincture therefore is a most excellent matter, wherewith all Minerall, and Humane bodies are tinged, and are changed into a better, and more noble essence, and into the highest perfection, and purity.

For Tincture colours all things according to its own nature, and colour.

All things that are to be tinged must be fluid.

Now there are many Tinctures, and not only for Metalline, but Humane bodies, because every thing which penetrates another matter, or tingeth it with another colour, or essence, so that it bee no more like the former, may bee called a Tincture.

Wherefore there are many, and various sorts of Tinctures, viz. of Metalls, Mineralls, Mens bodies, Waters, Liquors, Oyls, Salts, all fat things, and indeed of all things which may bee brought to flux, out of the Fire, or in the Fire.

For if a Tincture must tinge, it is necessary that the body, or matter which is to bee tinged, bee opened, and continue in flux, and unless this should bee so, the Tincture could not operate. But it would bee, as if any one should cast saffron, or any colour upon coagulated Water, or Ice: for so it would not so suddenly tinge the Ice with its colour, as if it were cast into other water. And although it should tinge, yet it would at the same time resolve the Ice into Water. Wherefore those Metalls that wee would tinge, must first bee melted in the Fire, and bee freed from Coagulation.

And here wee must know, that by how much the stronger fire is requisite for their melting, so much the sooner the Tincture runs through them, as Leaven penetrates, and infects the whole masse with sowreness; and by how much better the masse is covered, and kept warm, so much the better is it fermented, and makes the better bread: for ferment is the Tincture of Dowe, and Bread.

Feces are of a more fixt nature then their Flegme.

Wee must also note, that all feces are of a more fixed substance then the liquor of it is, also of a sharper, and more penetrating nature: as you see in the spirit of Wine which is made of the feces of Wine, and of Aqua vitæ, which is distilled out of the grounds of Beer, and burns like spirit of Wine, and is inflamed as Sulphur.

The preparation, and Nature of distilled Vineger.

Also if of the feces of Vineger another Vineger bee distilled, as commonly spirit of Wine is distilled, there will bee thereby made a Vineger of so fiery, and sharp a nature, that it consumes all Metalls, Stones, and other things, as Aqua fortis.

How the Tinctures of Metalls must be made.

Moreover, it is necessary, that Tinctures be of a fixt, fluxil, and incombustible nature, so that if a little of a plate of any Metall red hot bee cast into them, they will presently flow like wax, without any manner of fume at all, and they penetrate the Metalls, as oyle doth paper, or water a sponge, and tinge all Metalls into white, and red, that is, into Silver or Gold.

Now these are the Tinctures of Metalls, which it is necessary must bee turned into an Alcool, by the first degree of Calcination, then by the second degree of Sublimation, must get an easy, and light flux. And lastly, by the degree of Putrefaction, and Distillation are made a fixt, and incombustible Tincture, and of an unchangeable colour.

The Tinctures of Men.

Now the Tinctures of Mens bodies are, that they bee tinged into the highest perfection of health, and all Diseases bee expelled from them, that their lost strength, and colour bee restored, and renewed, and they are these, viz. Gold, Pearles, Antimony, Sulphur, Vitriall, and such like, whose preparation wee have diversly taught in other books; wherefore it doth not seem to us necessary here to repeat them.

Of Dying and Painting.

Wee shall write no more of Tinctures, seeing every extracted colour may bee called a Tincture, which doth indeed tinge things with a permanent colour, which doe not go into the Fire, or preserve colours fixed in the Fire.

All these are in the hand, and power of the Dyer, and Painter, who prepares them according to his pleasure.

How many degrees of the Alchymists fire there be.

It is very necessary in this book to know the degrees of Fire, which many wayes may bee graduated, and intended, and every degree hath a peculiar operation, and one produceth the same effect, as another, as every expert Alchymist, by the daily experience, and exercise of the Art knows.

For one is as living, and flaming Fire, which reverberates, and Calcines all bodies: Another is the Fire of a Candle, or Lamp, which fixeth all volatile bodies: Another is a Fire of coals, which cements, colours, and purgeth Metalls from their dross, exalts Gold and Silver to a higher purity, whitens Copper, and in brief renews all Metalls.

Another Fire is of an Iron plate made red hot, in which the Tinctures of Metalls are proved, which also is profitable for other things.

The Filings of Iron heat after one fashion, Sand after another, Ashes after another, a Balneum Mariæ after another, in which manifold Distillations, Sublimations, and Coagulations are done.

Balneum roris after another, in which there are made many Solutions of corporeall things.

Horse-dung after another, in which the chiefest putrefactions, and digestions are made.

The Celestiall fire.

And after another fashion works the invisible Fire, by which wee understand the rayes of the Sun, and that which is manifested by a glasse, or Crystall, and shews its operations and effects, of which Fire the Ancients wrote nothing at all; and by this fire the three Principles of every corporeall thing may bee separated.

This Fire is of such wonderfull force, that by it Metalls may bee melted, and all fat, and fluxible things, may upon the table without any Fire bee together with all combustible things, reduced into coales, and ashes.

Therefore after I have proposed, and opened to you the degrees of the Art of Alchymie, and the degrees of the Alchymists Fire: I will yet further shew, and declare to you in generall, various Transmutations of naturall things: of Metalls first, secondly of Stones, and thirdly of divers things in generall. The transmutation of Metalls therefore is a great secret in Nature, and it can hardly bee done by reason of many impediments, and repugnancies. Yet it is not against Nature, nor Gods ordination, as many falsly affirm.

The Transmutation of Metalls into Silver and Gold.

But that the five lesser, and impurer Metalls, viz. ♀[Venus] ♃[Jupiter] ♄[Saturn] ♂[Mars] and ☿[Mercury] may be transmuted into the greater, purest, and most perfect Metalls, viz. into ☉[Sun] and ☽[Moon], it cannot be done without the Tincture, or Philosophers stone.

Now seeing we have before sufficiently opened the secrets of Tinctures in the seven degrees, and described them there, it is not necessary that wee spend any further labour in this, but rather bee satisfied with those things, which we have wrote in other books concerning the Transmutations of Metalls.

The Transmutation of Iron into Copper.

Now there are other Transmutations of imperfect, and impure Metals, as the transmutation of ♂[Mars] into ♀[Venus], which may bee done divers wayes.

If plates of Iron bee boiled in water of Vitriall, or bee cemented with calcined Vitriall, or being red hot be quenched in oyl of Vitriall.

These three ways Iron may be transmuted into very good, and ponderous Copper, which indeed flows well, and hath its weight as well as any naturall Copper.

The Transmutation of Iron into Lead.

Plates of Iron may bee as it were reduced, and transmuted into Lead, so that it bee as soft as naturall Lead, but doth not flow so easily: and the processe is this:

Take Filings of ♂[Mars], and so much of the powder of Borax, mingle them well together, put them in a crucible, and into a wind furnace, let there bee made a strong Fire, but so that the ♂[Mars] doe not flow, but stand as it were in a Cement for a whole houre, then encrease the Fire, that it may bee red hot, and flow: then let the crucible cool of it selfe, and thou shalt find the regulus of Lead in the bottome of the crucible, soft, and malleable, as naturall Lead can be.

The Transmutation of Copper into Lead.

But to transmute ♀[Venus] into ♄[Saturn] the processe is this:

First of all bring Copper with ☿[Mercury] sublimate, and fixt Arsenick to bee white, yea as white as ☽[Moon], then beat it small. Take this, and the powder of Borax, of each a like quantity, and first cement it, then let it bee melted into a regulus, and thou hast a true regulus of Lead.

The Transmutation of Lead into Copper.

Now on the contrary, it is easy to transmute Lead into Copper, neither doth it require much pains, and it is done thus:

Take plates of Lead, strow them over with calcined Vitriall, or Crocus of Venus, cement them, and then melt them, and thou shalt see naturall Lead, transmuted into good, ponderous, and malleable Copper.

A Metalline mixture like Gold.

Now if this Copper, or any other Copper be beaten into plates, and strowed over with Tutia, or Capri Celaminaris, and be cemented, and lastly melted, it will bee transmuted into an excellent reddish Electrum like to Gold.

To make English Tin out of Lead.

If thou wilt turne ♄[Saturn] into ♃[Jupiter] make plates of ♄[Saturn], strow them with Salt Armoniack, cement, and melt them, as abovesaid, so will all the blacknesse, and darknesse bee taken away from the Lead, and it will be in whitenesse like fair English Tin.

Now as you have in briefe heard of some Mutations of Metalls, so also know, that there are Transmutations of Gemmes, which indeed are various, and in no wise like.

Oyl of Sulphur transmutes Gemmes.

For you see how great Transmutations of Gemmes there lies in oyle of Sulphur. For any Crystall may bee tinged, and Transmuted in it, and in time bee exalted with divers colours, as to bee made like to the Hyacinth, Granat, or Rubie.

To Transmute the Loadstone into great strength.

Know also that the Loadstone may be transmuted into a tenfold greater power, and vertue, and it is done thus:

Take the Loadstone, and heat it very hot in coales, but so that it bee not fired, which presently quench in the Oyle of Crocus Martis, made of the best Carinthian Steel, that it may imbibe as much as it can.

Thou shalt by this meanes make the Loadstone so powerfull, that thou maist pull out Nailes out of a wall with it, and doe such like wonderfull things with it, that the common Loadstone can never doe.

Moreover, in Transmutation of Gemmes you must know that the world is placed in two degrees of Tincture, and Coagulation.

To transmute the white of an Egge into Amber of any Colour.

For as the white of an Egge may bee tinged with Saffron, and then bee coagulated into a faire yellow Amber: with the smoke of a Pine-tree into blacke Amber: with Verdegrease into green, like Lapis Armenius: with green juice into Amber, like the Emerald: and with the Azure stone, into blew Amber, like a Saphir: with the Wood called red Wood, into red, like a Granat, or Rubie: with a purple colour, like to an Amethyst: with Ceruse, like to Alabaster.

So all Liquors, especially Metalls, and Mineralls, may bee tinged with fixed colours, and afterwards bee coagulated, and transmuted into Gemmes.

How counterfeit Pearls are made.

So also may Pearles be made like true Pearles in form, so that for splendor, and beauty they can hardly bee discerned from the true: And they are made thus:

Cleanse the white of Egges through a spunge, as purely as may bee, then mingle with it the fairest white Talke, or Mother of Pearle, or Mercury coagulated with Tinne, and brought into an Alcool, then grinde them all together on a Marble, so that they become a thick Amalgama, which must bee dryed in the Sunne, or behind a furnace so long, untill it bee like Cheese, or a Liver.

Then of this masse make Pearles as big as thou wilt, which hang upon the bristles of a Hog, and being thus boared through, dry them as Amber, and then thou hast finished them.

If they are not beautifull enough, anoint them over with the white of an Egge, and dry them again, and they will bee most goodly pearls, in form like the naturall, but not in vertue.

In the like manner are Coralls made, with which men endeavour to deceive one the other as with Pearle. The processe is this:

How counterfeit Coralls may be made.

Take Cinnabar, grinde it on a Marble, with the white of an Egge, for the space of an houre, then dry it, as Potters doe their Earth, then make it into what forme thou pleasest: Afterwards dry them as much as may bee, and noint them over with the white of an Egge, as thou didst Pearle, and dry them by themselves again.

So thou shalt have Corall like to the naturall in form, but not in vertue.

A Golden or Silver varnish.

Thou must also know, That the white of an Egge may bee of it selfe coagulated into most cleer Vernish, in the coagulation of which Silver, or Gold may bee strewed.

There are also many other, and various Transmutations of Naturall things: Whereof those which I know, and have had experience of, I will by the way set down, and briefly declare to you.

How wood is made a stone.

And first of all know, That any Wood, if it bee put for a certaine time into the water of Salt Gemme, is turned with much admiration into a Stone.

Coales of stones.

Also Stones in the Ætnean fire are transmuted into Coales, which are called stony Coals.

Glew of skins.

Also Glew is boiled out of Skinnes.

Paper of Linnen-cloath.

Of Linnen cloth is made Paper.

Silke of Flax.

Of Flax boiled in sharp Lie made of the Ashes of Wood is Silke made.

Feathers may bee Spun.

Also the feathery parts pulled off from quills, and boiled in that Lie, may bee spun, and weaved like Cotton.

Any Oyle or Spermatick mucilage may bee coagulated into Vernish.

Any Liquor into Gumme, &c.

All these are Transmutations of Naturall things, of which Science wee have spoken enough, and there wee shall here make an end.

OF THE NATVRE Of Things. THE EIGHTH BOOK.

Of the Separation of Naturall things.

The Chaos the Matter of the World.

n the Creation of the world, the first separation began from the foure Elements, seeing the first matter of the world was one Chaos.

Of this Chaos God made the greater world, being divided into four distinct Elements, viz. Fire, Aire, Water, and Earth. Fire is the hot part, Aire the moist, Water the cold, and Earth the dry part of the greater world.

What separation shall be here spoken of.

But that you may in brief understand the reason of our purpose in this 8^th. book, you must know, that we doe not purpose to treat here of the Elements of all Naturall things, seeing wee have sufficiently discoursed of those Arcana in the Archidoxis of the separation of Naturall things: whereby every one of them is apart, and distinctly separated, and divided materially, and substantially, viz. seeing that two, three, or foure, or more things are mixed into one body, and yet there is seen but one matter. Where it often falls out, that the corporeall matter of that thing cannot bee known by any, or signified by any expresse name, untill there bee a separation made. Then sometimes two, three, four, five or more things come forth out of one matter: as is manifest by daily experience, in the Art of Alchymie.

What Electrum is.

As for example, you have an Electrum, which of it selfe is no Metall, but yet it hides all Metalls in one Metall. That if it be anatomized by the industry of Alchymie, and separated: all the seven Metalls, viz. Gold, Silver, Copper, Tinne, Lead, Iron, and Quicksilver come out of it, and that pure, and perfect.

What Separation is.

But that you may understand what Separation is, note, that it is nothing else then the severing of one thing from another, whether of two, three, four, or more things mixed together: I say a separation of the three Principles, as of Mercury, Sulphur, and Salt, and the extraction of pure out of the impure, or the pure, excellent spirit, and quintessence, from a grosse, and elementary body; and the preparation of two, three, four, or more out of one: or the dissolution, and setting at liberty things that are bound, and compact, which are of a contrary nature, acting one against the other, untill they destroy one the other.

How many kinds of Separation.

Now there are many kinds of separation, many of which are unknown to us; those, which wee have experienced out of elementary, dissoluble naturall things, shall in this place, according to their kinds, be described.

The separation of the Microcosme.

The first separation of which wee speake, must begin from man, because hee is the Microcosme, or little world, for whose sake the Macrocosme or greater world was made, viz. that hee might be the separator of it.

The body of man after death is twofold.

Now the separation of the Microcosme begins at his death. For in death the two bodies of Man are separated the one from the other, viz. his Celestial and Terrestial body; i.e. Sacramental, and Elementary: one of which ascends on high like an Eagle; the other falls downward to the earth like lead.

What the Elementary Body is.

The Elementary is putrefied, consumed, and becomes a putrid stinking carkase, which being buryed in the earth, never comes forth, or appeares more.

What a Sacramentall Body is.

But the Sacramentall, i.e. Syderiall, or Celestiall, is never putrefied, or buried, neither doth it possesse any place. This body appears to Men, and also after death is seen.

Hence Ghosts, Visions, and Supernaturall Apparitions.

Whence the Cabalisticall art.

Hence by the ancient Magicians, the Cabalisticall Art took its beginning, of which we shall treat more at large in the books of Cabalie.

After this separation is made, then after the death of the Man three substances, viz. Body, Soule, and Spirit are divided the one from the other, every one going to its own place, viz. its own fountaine, from whence it had its originall, viz. the body to the Earth, to the first matter of the Elements: the soul into the first matter of Sacraments, and lastly, the spirit into the first matter of the Airy Chaos.

The separation of the Macrocosme.

What now hath been spoken of the separation of the Macrocosme, the same also may bee understood in the greater world which the great Ocean hath divided into three parts, Three parts of the World.so that the universall world is severed into three parts, viz. Europe, Asia, and Africa, which separation is a certain representation of three Principles, which can be separated from any Terrene, or Elementary thing. These three Principles are Mercury, Sulphur, and Salt, of which three the world was made, and composed.

The separation of Metalls.

The next thing to bee known is the separation of Metalls from their Mountains, i.e. the separation of Metalls, and Mineralls.

By vertue of this separation many things come forth out of one matter, as you see out of Mineralls come forth, The drosse of Metalls, Glasse, Sand, Piipitis, Marcasite, Granatus, Cobaltum, Talke, Cachinna, Zinetum, Bisemutum, Antimony, Litharge, Sulphur, Vitriall, Verdegrease, Chrysocolla, the Azure Stone, Auripigmentum, Arsenicke, Realgar, Cinnabar, Clay of Iron, Spathus, Gyphus, Ocree, and many more like to these, as also the Waters, Oyles, Resines, Calxes, Mercury, Sulphur, and Salt, &c.

Of Vegetables.

Vegetables in their separation yeeld, Waters, Oyles, Iuices, Resines, Gums, Electuaries, Powders, Ashes, Mercury, Sulphur, and Salt.

Of Animalls.

Animalls in their separation yeeld, Water, Bloud, Flesh, Fat, Bones, Skin, Body, Hairs, Mercury, Sulphur, and Salt.

What a good separator ought to be.

Hee therefore that boasts himselfe to bee able to separate all naturall things after this manner, must of necessity have long experience, and perfect knowledge of all naturall things.

Moreover, hee must bee a skilfull, and well practised Alchymist, that hee may know what is combustible, and what not; what is fixt, and what not; what wil flow, and what not; and what things are more ponderous one then another: also he must be experienced in the naturall colour, smell, acidity, harshnesse, sowrenesse, bitternesse, sweetnesse, the degree, complexion, and quality of every thing.

The degrees of Separation. What and how many there be.

Also hee must know the degrees of Separation, as of Distillation, Resolution, Putrefaction, Extraction, Calcination, Reverberation, Sublimation, Reduction, Coagulation, Powdering, and Washing.

What distillation separates.

By Distillation is separated Water, Oyle from all corporeall things.

What resolution.

By Resolution are separated Metals from Minerals, and one Metall from another, and Salt from the other Principles, and fat, and that which is light, from that which is heavy.

Putrefaction.

By Putrefaction is separated fat from lean, pure from impure, putrid from not putrid.

Extraction.

By Extraction is separated pure from impure, and spirit, and quintessence from body, and thinne from thick.

Calcination.

By Calcination is separated watery moisture, fat, naturall heat, odour, and whatsoever else is combustible.

Reverberation.

By Reverberation is separated colour, odour, what is combustible, all humidity, aquosity, fat, and whatsoever is inconstant, or fluxil, in any thing, &c.

Sublimation.

By Sublimation is separated the fixed from the volatile, spirituall from the corporeall, pure from impure, Sulphur from Salt, Mercury from Salt, &c.

Reduction.

By Reduction is separated what is fluxil, from what is solid, a Metall from its Minerall, and one Metall from another, a Metall from its drosse, fat from what is not fat.

Coagulation.

By Coagulation is separated waterishnes from humidity, water from Earth.

Powdering.

By Powdering are separated powder, and sand, ashes, and Calx, Minerall, Vegetable, and Animall one from the other, and all powders, which are of an unequall weight are separated, and by winnowing, as chaffe from corne.

Washing.

By washing are separated ashes, and sand, a Minerall from its Metall, that which is heavy from what is light, a Vegetable, and Animall from what is Minerall, Sulphur from Mercury, and Salt, Salt from Mercury.

The Preparation of Metall is manifold.

But passing by the Theorie, we will now fall upon the practise, and come to particulars.

You must therefore note, that the Separation of Metalls is the first by right, and wee shall therefore treat of it after this method, and manner.

Of the Separation of Metalls from their Mines.

By fluxing powders.

The separation of Metalls from their Mines is done divers ways, viz. by boiling, and melting with fluxing powders, such as are salt Alcali, Litharge, salt fluxile, the drosse of Glasse, Salt Gemme, Salt Petre, &c. Let them bee put in a Crucible, and melted in a furnace; so will the Metall, or regulus fall to the bottome of the Crucible; but the other matter will swim above, and become drosse. Thou shall boil this Metalline regulus in a reverberating furnace so long, till all the Metall become pure, and freed from all its drosse; by this means the metall is well digested, and as I may say refined from all its drosse.

Many times one mine contains more then one Metall, as Copper and Silver, Copper and Gold, Lead and Silver, Tinne and Silver, you shall know it by this, if the Metalline Regulus after Reverberation in a melting pot bee sufficiently after the true manner dissolved. For in it are all imperfect Metalls separated, as are Iron, Copper, Tin, and Lead, and so with a double quantity of Lead to the Regulus being put to it, they all goe into a fume, and only fine Silver, or Gold are left behind in the pot.

By Aqua fortis.

Also two or three Metalls mixed together may bee separated in Aqua fortis, and extracted the one from the other. If two Metalls or one bee resolved, the other will fall to the bottome like sand, and be precipitated: and be after this manner separated. Also Metalls may be separated by flowing after this process: By Sulphur.Make metals flow, and when they are in flux, cast into them the best flower of Sulphur as you can get, viz. an ounce to every pound of the metall, and let it burn, and by that means it wil draw up the lightest metall to the top, the heavy falling to the bottome. Then let them stand together till they be cold. A wonderfull power of Sulphur in separation. And so in one Regulus two metalls are found, not as before mutually mixed, but one separated from the other by the Sulphur, as by a partition, as Oyle divides two Waters, that they cannot bee joined together or mixed: Sulphur therefore is a singular Arcanum worthy of great commendations.

By Quicksilver.

Fixt metalls, as Gold and Silver, because they cannot wel bee extracted with Fire or Aqua fortis, must bee amalgamated with Quicksilver, and so separated and extracted, the Quicksilver being afterwards extracted and separated by a certaine degree of Distillation from the Calx of the metals, viz. Gold, & Silver.

After this manner also may other metalls, not only Gold, and Silver, but Copper, Iron, Tin, Lead, &c. as also whatsoever are prepared out of them, as red Electrum, the white Magnesia, Aurichalcum, calcined Lead, Laton, Brasse of Cauldrons, and whatsoever metalls of this kind are transmuted, bee with Quicksilver, but first being powdered, abstracted, and separated from what is heterogeneous. For the nature, and condition of Quicksilver is this, that it wil bee united, and amalgamed with metalls, but yet with one sooner then with another, according as the metall is of greater or lesse affinity to it.

In this consideration fine Gold is the chiefest, then fine Silver, then Lead, then Tinne, then Copper, and lastly Iron.

So amongst transmuted metalls, the first is part with part, then Ash coloured Lead, then Laton, then Brasse of Caldrons, then red, and the newest white. Although for the first course Mercury may take no more then one metall, with which it is amalgamated: yet that Amalgama is to be strained hard through Leather, or Cotton cloath. For by this means nothing but the Quicksilver will passe through the Leather, or Cloath: and that metall which it did attract remains in the leather, or cloth like Calx, which afterwards thou maist with salt Alcali, or some other salt reduce into a metalline body by melting.

Now by this Art Quicksilver is much sooner separated from all manner of metalls, then by Distillation, &c.

By this processe with Mercury all metalls may after calcination, and powdering be by a skilfull, and industrious Alchymist extracted, and separated one from the other.

In the same manner, and that easily, may Tinne, and Lead bee separated from Copper, or Copper vessels, from Iron, and Steel overlaid with Tin without any fire, or water, by the Amalgama of Quicksilver alone.

Also Beaten Gold, or Leafe Gold, or Silver, as also any other metall beaten, or ground, being written, or laid over with a pencill, or quill upon cloth, parchment, paper, leather, wood, stones, or any thing else, may bee resolved by Quicksilver, and so, that the Quicksilver may bee afterward separated again from those metalls.

By Corrosive waters.

Now the separation of metalls in Aqua fortis, Aqua Regis, and like corrosive waters, is after this manner.

Let a metall that is mixed, and joined with another, be taken, and beaten into thin plates, or brought into powder. Put it into a separating vessel, and poure upon it common Aqua fortis as much as is sufficient, let them stand and bee macerated, until all the metall bee resolved into a clear water. If it be Silver, and contain any Gold in it, all the Silver wil bee resolved into water, and the Gold wil also bee calcined, and settle in the bottome like black sand. And after this manner Gold, and Silver are separated. If now thou wilt separate the Silver from the Aqua fortis without Distillation, put a plate of Copper into the water, and the Silver will presently settle in the bottome of the water like snow, and the Copper plate will begin to be consumed by little, and little.

The seperation of Silver, and Copper by common Aqua fortis is done after this manner. Let the Copper which contains Silver, or the Silver which contains Copper be brought to thin plates or powder, and put into a glass vessel, upon which poure as much common Aqua fortis as is sufficient: and by this means the silver will bee calcined, and settle to the bottome like white chalk: but the copper wil be dissolved, and turned into a clear water. If this water, together with the dissolved copper, be by a Glasse funnel separated from the silver calx into another Glasse: then the Copper that is dissolved in the water, may bee so precipitated with common water, or rain water, or any other water, that it wil settle to the bottom of the Glass like sand.

Now the separation of hid Gold, from any metall, is by the degree of Extraction in Aqua Regis. For this kind of water will attempt to dissolve no metall, but only pure, fine Gold, &c.

The same Aqua Regis doth separate also fine gold from gilded plate. For if that be washed over with it, the Gold will be separated from it, &c.

By the degree of Reverberation.

Moreover also with cement by the degree of Reverberation two Metalls mixed together may be separated the one from the other, but especially if they are not in the like degree of Fixation, as Iron and Copper. For that Metall, which is but little fixed, as Tin, and Lead, is all of it consumed by the degree of Reverberation in cement. For by how much the more a Metall is fixed, so much the lesse is it consumed by cement.

You must know therefore that fine Gold is the most fixt, and perfect Metall, which can bee destroyed, or consumed by no cement. Next to this is fine Silver. If then Gold, and Silver be mixed together in one body, which is wont to bee called part with part, or if Silver contain Gold, or Gold Silver: I say these being thus mixt if they bee reverberated into cement, then the Gold remains entire, and not at all injured, but the Silver is consumed by the cement, and so is extracted from fine Gold: so also is Copper from Silver, and Iron, and Tinne from Copper, and Iron, or Lead from Tinne, and so forth.

Of the Separation of Mineralls.

After that wee have explained (as hitherto wee have done) the separation of Metalls from their Earth, and matter, as also of one Metall from another, and how it is done having passed through it with as much brevity as might be: it will in the next place bee necessary that wee treat also of those things out of which Metalls grow, and are generated, as are the three Principles. Mercury, Sulphur, and Salt, as also all Mineralls, in which the first being of Metalls, i.e. the spirit of Metalls is found, as is manifest in Marcasites, Granats, Cachymies, red Talke, the Azure stone, and the like, in which the first being of Gold is found by the degree of Sublimation. So in white Marcasite, white Talke, Auripigmentum, Arsenick, Litharge, &c. the first being of Silver is found: In Cobaltus, Zinetus, &c. the first being of Iron: In Zinetus, Vitriall, Verdegrease, &c. the first being of Copper: In Zinetus, Bisemutus, &c. the first being of Tin: In Antimony, Minium, &c. the first being of Lead: In Cinnabar, the first being of Quicksilver is found.

Concerning this first beginning you must know, that it is a volatile spirit, as yet consisting in volatility, as an infant lies in the wombe of its Mother, which sometimes is made like to Liquor, sometimes to Alcool.

Whosoever therefore desires to busie himselfe about the getting of the first being of any such body, or to separate it, must of necessity have much experience, and knowledge in the Art of Alchymie.

For if hee shall not diligently and skilfully work in Alchymie, hee shal attempt many things in vain, and accomplish nothing.

But after what manner the first being is to be separated out of any Minerall, is sufficiently explained in the booke called Archidoxis, and need not here tediously bee repeated.

But as concerning the separation of Mineralls, you must note, that many of them are to bee separated by the degree of Sublimation as fixed from those which are not fixed, spirituall and volatile bodies from fixt bodies, and so accordingly of all the members, as is declared concerning Metalls. For of all Mineralls there is one, and the like processe through all degrees, as the Art of Alchymie teacheth, &c.

Of the Separation of Vegetables.

How Vegetables are separated.

The separation of those things, which grow out of the Earth, and are combustible, as fruits, hearbs, flowers, leaves, grasse, roots, woods, &c. is made many wayes.

For first by Distillation the Flegm is separated from them, then the Mercury, then the Oyle, then the Refine, then the Sulphur, and lastly the Salt.

All these Separations being made according to the Spagiricall Art many notable, and excellent medicines come from thence, which are to be used as well within, as without the body.

But now seeing idlenesse is so much in request amongst Physitians, and all labour and study is turned only to insolency; truly I do not wonder, that all such preparations are every where neglected, and coales sold at so low a price, that if Smiths could be so easily without coales in forging, and working their Metalls, as Physitians are in preparing their Medicines, certainly Colliers would long since have been brought to extream want.

A reprehension of Physitians.

In the mean time I will give to Spagiricall Physitians their due praise. For they are not given to idlenesse, and sloth, nor goe in a proud habit, or plush and velvet garments, often shewing their rings upon their fingers, or wearing swords with silver hilts by their sides, or fine and gay gloves upon their hands, but diligently follow their labours, sweating whole nights, and dayes by their furnaces.

The commendation of Chymists, and how they differ from other Physitians.These doe not spend their time abroad for recreation, but take delight in their laboratory. They wear Leather garments with a pouch, and Apron wherewith they wipe their hands. They put their fingers amongst coales, into clay, and dung, not into gold rings. They are sooty, and black, like Smithes, or Colliers, and doe not pride themselves with cleane, and beautifull faces. They are not talkative when they come to the sick, neither doe they extoll their Medicines: seeing they well know that the Artificer must not commend his work, but the work the Artificer, and that the sick cannot be cured with fine words.

How many degrees of Alchymie there be.

Therefore laying aside all these kinds of vanities, they delight to bee busied about the fire, and to learn the degrees of the science of Alchymie: Of this order are Distillation, Resolution, Putrefaction, Extraction, Calcination, Reverberation, Sublimation, Fixation, Separation, Reduction, Coagulation, Tincture, &c.

But how these separations may bee done by the help of distinct degrees according to the Art of Alchymie, hath been in generall spoken of already. Wherefore it is needlesse here to make repetition.

But to proceed to particulars, and briefly to explaine the practise, you must know that Water, Spirit, Liquor, Oyle, &c. cannot bee separated after one and the same processe, out of Flowers, Hearbes, Seeds, Leaves, Roots, Trees, Fruits, Woods, by the degree of Distillation.

For Hearbs require one processe, Flowers another, Seeds another, Leaves another, Roots another, Trees another, the Stalkes another, the Fruite another, Woods another.

The degrees of fire in Distillation.

And in this degree of Distillation, there are also foure distinct degrees of Fire to bee considered.

The first degree of Fire in Distillation is Balneum Mariæ, this Distillation is made in Water.

Another degree of Fire is Distillation made in Ashes.

The third in Sand.

The fourth in a naked Fire: as also Distillation may bee made by Aqua fortis, and other sharp Waters.

With what degrees of fire every Vegetable is to be Distilled.

To the first degree of Fire belong, Hearbs, Flowers, Seeds, and such like.

To the second, Leaves, Fruits, &c.

To the third, Roots, and Boughes of trees, &c.

To the fourth, Wood, and such like.

Note, that every one of these must bee beaten small, and bruised before they bee put into the Still.

And thus much bee spoken concerning the Distillation of Waters out of the Vegetable substances.

As concerning the Seperation and Distillation of Oyls, the processe is the same as that of Water, only some of them are to bee distilled per descensum, and cannot ascend as Waters, the processe of these in this case is to bee changed.

But Liquors are not separated in Distillation as Waters, or Oyles, but are expressed from their corporeall substances with a presse.

And here wee must know, that there are some Oyles that are pressed out, and separated after the same manner, by a Presse as liquors are, and that for this reason, because they should not contract an ill odour from the Fire, as otherwise they would doe.

Of this Order is the Oyle of Almonds, Nuts, hard egges, and the like.

Also wee must note, that all Oyles, if they be prepared, and coagulated according to the Spagiricall Art, yeeld a kind of Vernish, Gumme, Amber, or Resine, which may bee also called Sulphur, and that which remaines in the bottome of the Still may bee calcined, and brought to ashes, and from it may bee with warme water alone, the Alcali extracted, and separated from it.

The Ashes which is left behind is called the Dead Earth, out of which never any else can bee extracted.

Of the Separation of Animalls.

It is necessary, that Anatomie goe before the separation of Animalls, that the bloud may bee apart, the flesh apart, the bones apart, the skinne apart, the bowels apart, the tendons apart, &c. and after this must every one of these bee separated by it selfe by the help of the Spagiricall Art.

Therefore the separations in this place are chiefly 4.

Foure degrees of the separation of Animalls.

The first draws forth a waterie, and flegmatick humidity from the bloud. For from the bloud being after this manner, according to the processe shewed in the book of Conservations, Mummie, &c.prepared, there comes forth a most excellent Mummie, and so excellent a Specificum, that any fresh wound may bee cured, and consolidated in the space of twenty four hours, only with one binding up.

Balsome, &c.

The second is the separation of fat from flesh; for that being separated from Mans flesh is a most excellent balsome allaying the pains of the Gout, and Cramp, and such like pains, if any part affected bee anointed with it warm. It helps also the tendons of the hands, or feet, being drawn together, if they bee daily anointed with it. It cures also the scab, and all kinds of Leprosy.

Therefore it is the chiefest Chirurgical specificum, and in all cases, as in wounds and the like most profitable, &c.

The third is the separation of waterie, and flegmatick moisture, together with the fat extracted out of bones. For if these two bee carefully by the Art of Alchymie separated from Mens bones by the degree of Distillation, and the bones bee reduced, or burnt into most white ashes by the degree of Calcination; and then these three bee again after a right manner joined together, so that they resemble butter, they become a most wonderfull specificall Arcanum, with which thou maist soundly cure any fracture of bones without any pain at three bindings up, so that thou dost handle, and set the fracture according to the rules of Chirurgery, and then apply that specificum by way of plaister, &c.

This also doth most speedily cure the wounds of the skull, and any other contusion of bones whatsoever.

The fourth, and the last is the separation of Resines, and Gummes from the Skin, Bowels, and tendons. For this Resine being extracted, and separated out of them by the degree of Extraction, according to the Spagiricall Art, and coagulated by the beams of the Sun, become a cleer transparent Glew. Out of this glew being prepared, extracted and separated out of Mans body, as is prescribed, a most excellent Arcanum, and specificall stiptick comes forth, wherewith Wounds, and Ulcers may speedily bee consolidated, and their lips bee brought together: (even as two boards are glewed together with glew put betwixt them) so that you put two or three drops of it being resolved into the wound. This also is a singular Arcanum for Burns, Falling of the nails, Scabs, &c. if the place affected bee nointed with it. For the skin will presently bee brought over the raw flesh.

There might many other separations of these and other things bee reckoned up. But seeing wee have mentioned them in other places, it would bee but lost labour here to repeat them. It wil bee necessary that wee speak of those things here, of which wee have made no mention elsewhere.

The last Separation is the last Iudgment.

And lastly in the end of all things shall bee the last separation, in the third generation, the great day when the Son of God shall come in majesty, and glory, The Manner of the last Iudgement.before whom shall be carried not swords, garlands, diadems, scepters, &c. and Kingly jewels, with which Princes, Kings, Cesars, &c. doe pompously set forth themselves, but his Crosse, his crown of thorns, and nails thrust through his hands, and feet, and spear with which his side was pierced, and the reed, and spunge in which they gave him vineger to drinke, and the whips wherewith hee was scourged, and beaten. He comes not accompanyed with troopes of Horse, and beating of Drums, but foure Trumpets shall bee sounded by the Angells towards the foure parts of the world, killing all that are then alive with their horrible noise, in one moment, and then presently raising these again, together with them that are dead, and buryed.

Matth. 25.

For the voice shall bee heard: Arise yee dead, and come to judgment. Then shal the twelve Apostles sit down, their seats being prepared in the clouds, and shal judge the twelve Tribes of Israel. In that place the holy Angels shall separate the bad from the good, the cursed from the blessed, the goats from the sheep. Then the cursed shall like stones, and lead be thrown downward: but the blessed shall like eagles fly on high. Then from the tribunall of God shal go forth this voice to them that stand on his left hand: Goe yee Cursed into everlasting fire prepared for the Devill, and his Angells from all eternity: For I was an hungry, and yee fed me not; thirsty, and you gave no drink; sick, in prison, and naked, and you visited me not, freed mee not, cloathed me not, and you shewed no pity towards me, therefore shalt you expect no pity from me. On the contrary, hee shal speak to them on his right hand: Come yee blessed; and chosen into my Fathers Kingdome, which hath been prepared for you, and his Angells from the foundation of the world. For I was hungry, and you gave me meat; thirsty, and you gave me drink; I was a stranger, and you took me in; naked and you covered me; sick, and you visited me; in prison, and you came unto me. Therefore I will receive you into my Fathers Kingdom, where are provided many mansions for the Saints. You took pity on me, therefore will I take pity on you.

All these being finished, and dispatched, all Elementary things wil returne to the first matter of the Elements, and bee tormented to eternity, and never bee consumed, &c. and on the contrary, all holy things shall return to the first matter of Sacraments: i.e. shall be purified, and in eternall joy glorifie God their Creator, and worship him from age to age, from eternity, to eternity, Amen.

OF THE NATVRE Of Things. THE NINTH BOOK.

Of the Signature of Naturall things.

n this Booke it is convenient for us speaking of the Signature of things in the first place, to declare by whom things are signed, and who the Signator is, and how many things there be that are signed. You must therefore know, that things that are signed are of 3 sorts. The first sort of them Man signs: the second, the Archeius: the third, the stars of supernaturall things. Therefore upon this account there are three Signators: Man, the Archeius, and Stars.

Moreover, you must note, that impressions signed by men do bring with them a perfect knowledge, and judgement of hid things, and impart the knowledg of their hid vertues, and faculties.

The markes of the Stars cause Prophecies, and Presages, and declare the supernaturall vertues of things, and take out the true judgements, and signes, in Geomancy, Chiromancy, Physiognomy, Hydromancy, Pyromancy, Necromancy, Astronomy, the Berillisticall art, and other Astrall sciences.

But that wee may explain briefly, and truly all the signes, or markes, it wil be necessary in the first place, that wee speak of those signes of which Man is the Signer. Those being understood; you may the more rightly understand the rest, whether naturall, or supernaturall. It is therefore known, that the Iews carry about them, upon their cloak, or coat a yellow sign. And this is nothing else but that mark, by which they would have you, when you meet them, to know that they are Iews. So a Serjeant is known by his divers coloured coat, or sleeve. So every Magistrate apparells his servants with his own colours, and liveries.

Every Mechanick marks his work with a certaine signe, that every one may know whose work it is.

For which end Carriers wear the liverie of their master, or city, that it may be known whom they serve and from whence they travell, that thereby they may goe the safer.

So every Souldier wears a marke, or badge, as colours, black, white, yellow, green, blew, or red, &c. that he may be distinguished from the enemie. Hence it may bee known that this is Cesars souldier, that the Kings, this an Italian, this a French souldier, &c.

These are signes which belong to order, or office, of which many more may bee reckoned up. But yet because wee have intended to describe the signes of naturall, and supernaturall things, wee shal not fill up this booke with other signes.

As concerning those signes, which Man makes, which doe not only respect order, office, or name, but conduce to the knowing of his knowledge, age, dignity, degree, &c. You must know concerning Money, that every kind thereof hath its peculiar triall, and marke, by which it is known, how much it is valued at, who is the Master of it, and in what place it is usually currant. Hence is that German Proverb, Money is no where more in request then where it was coined.

The same also is to bee understood of things that are looked upon and examined by men sworn and appointed for that purpose, before they bee signed: as Cloth which is marked with peculiar marks, by which it may be known, that in examining they were found good, and proved. Why is a seal put upon Letters, but that there is a certain bond, which it is lawfull for no man to violate? For a seal is a confirmation of Letters, whence they are of all men accounted ratified. Without a seale an Acquitance is void, and of no force.

After the same manner many things are marked with few letters, names, or words, as books, which being writ upon the outside but with one word, doe presently shew what is contained within.

The same rule also there is for glasses and boxes in Apothecaries shops, all which are discerned by peculiar names, or papers put upon them. Unlesse that were done, who could discern so many Waters, Liquors, Syrups, Oyles, Powders, Seeds, Unguents, &c. and all simples? After the same manner doth the Alchymist in his Elabatorie mark with names, and papers all Waters, Liquors, Spirits, Oyles, Flegms, Crocus, Alcali, and all species, that thereby hee may when there is occasion make use of any of them, and know them: without the help of which his memory could never bear them.

So also may all houses and buildings bee marked with numbers or figures, that the age of every one of them by the first sight of the number may presently be known.

These and other things that are marked I was willing to shew to you, that these being comprehended, I might bee the better understood by you in the rest, and so the signification of every thing might bee the more plain, and clear.

Of the Monstrous Signes of Men.

Divers monstrous signes or Markes.

Many men are brought forth deformed with monstrous marks, or signes: so one abounds with one finger, or Toe, another wants one. The fingers of some grow all together in the mothers womb. Another hath a wry foot, arm, or neck, &c. and brings it with him out of the womb. Another hath a bunch in his back: so also, are Hermaphrodites born, i.e. they which are both Male, and Female, and have the members both of Man, and Woman, or else want both. I have observed many of these monstrous signs, as well in Males, as in Females, all which are to bee accounted for monstrous signes of secret evil ascendents. What monstrous signes shew.Whence that proverb is made good; The more crooked, the more wicked: Lame members, lame deeds. For they are signes of vices, seldome signifying any good.

As the Executioner marks his sons with infamous markes: so the evil Ascendents impresse upon their yong, supernatural mischievous marks, that they may bee the better taken heed of, which shew some marks in their forehead, cheeks, ears, fingers, hands, eyes, tongues, &c. being short, or cutted. Every one of these infamous signes denotes a peculiar vice. So a mark burnt upon the face of a Woman, or the cutting off her ears, for the most part signifies theft: the cutting off the fingers, cheating Dicers: the cutting off the hand, breakers of the peace: the cutting off two of the fingers perjured: the pulling out of the eye, cunning, and subtile villains: the cutting out of the tongue, blasphemers, slanderers, &c. So also you may know them that deny the Christian Religion by a crosse burnt in the soles of their feet, because viz. they have denyed their Redeemer.

But that passing by these we may proceed to the monstrous signs of Malignants ascending, you must know, that all monstrous signes do not arise from an Ascendent only, but oftentimes also from the stars of Mens minds, which continually and every moment ascend, and descend with the fancy, estimation, or imagination, no otherwise then in the superiour firmament. Hence either from fear, or terrour of breeding; Women, many monsters, or children marked with monstrous signes in the womb, are borne. The primary cause of these is fear, terror, appetite from which is raised the imagination. If a woman with child begin to imagine, then her heaven by its motion is carryed round, no otherwise then the superiour firmament every moment, with Ascendents, or risings, or Settings. For according to the example of the greater firmament, the stars of the Microcosme also are moved by Imagination, untill there be an assault, whereby the stars of the Imagination convey an influence, and impression upon the Woman that is breeding, just as if anyone should impresse a seale, or stamp money. Whence these signes, and geniall marks are called Impressions of inferiour stars, of which many Philosophers have wrote many things, and men have endeavoured much to give a full, and rationall account of, which could never yet bee done. Yet they doe adhere, and are impressed on the infants, as the stars of the Mother, whether frequent or violent, doe rest upon the Infants, or the Mothers longing is not satisfied: For if the Mother long for this, or that meat, and cannot have it, the starres are suffocated as it were in themselves, and dye: And that longing doth follow the infant all its life time, that it can never bee well satisfied. The like reason is there of other things, of which we shall not hear Discourse any further.

Of the Astrall Signes of Physiognomy in Man.

The Originall of Physiognomie.

The signes of Physiognomy receive their original from the superior stars; this art of Physiognomy was greatly esteemed of by our Ancestors, and especially by Heathens, Tartars, and Turks, &c. and other people, amongst whom it was the custome to sel men for slaves, and it is not yet altogether laid aside amongst Christians. Yet together with it many errors crept in, not yet taken notice of by any, whilest every blockish ignorant fellow would take upon him without any manner of judgement to judge of any one. Where it is worthy of admiration that those erours should never bee taken notice of from the workes, deeds, and abilities of the men.

Now if any one shall in this place argue against us, saying, that the signes of Physiognomy are from the stars, and that the stars have no power to compell any one or stir him up; he indeed doth not speak amisse: but yet there is some difference in it which must be taken notice of, because the stars compell some, and others they doe not compell.

Man is the Lord of all other Creatures.

For here we must know, who can rule or constrain the stars, and who can be governed by them. Therefore for this you must note, that a wise man can rule the stars, and not be subject to them. The stars are subject to a wise man, and are forced to obey him, and not he the stars. But the stars compell an Animall man, that whither they lead him hee must follow, just as a thief doth the gallows, and a high-way robber the wheel, the fisher the fishes, the fowler the birds, the hunter the wild beasts. And what here is the cause of this, but that such a kind of man doth neither know himself, nor his own strength, never considers, or thinks that he is the lesser world, and that he hath the universall Firmament with the powers thereof hid in him? Wherefore he is called an Animall, an ignorant man, and a slave to any base service, and all earthly matters; yet whereas he received that priviledge from God in Paradise, that hee should rule, and reign over all other creatures of the Universe, and should not bee obedient to them; therefore God created him last of all, all the rest being made before him. This priviledg man afterwards lost by his fall: but yet the wisdome of man was not made servile, nor did hee let that liberty goe out of his hands. Whence it is requisite that the starres should follow him, and obey him, and not he the stars. And although hee indeed be the son of Saturne, and Saturn his Ascendent; yet hee can remove himselfe from him, and so overcome him, that he can be the off-spring of the Sun;How a man may withdrawe him selfe from one star, and bring him selfe under another.and bring himselfe under any other planet, and make himselfe its Son. And it is the same case here as with a Digger, who for a time hath spent his pains with the Master of the Mines, and with the hazard of his life hath performed his service faithfully, at length reasons, and discourseth with himselfe thus.

What will become of thee at last, if thou spendest all thy life under the earth, and by thy continuall labours dost also bring thy body, and life into danger? I will get a release from my Master, and I will serve another Master, where my life may be made sweeter, where I may have plenty of meat, and drink, where I may wear better clothes, have little work and much wages, where there shall bee no danger of the mountain hanging over mee, and ready to fall upon me, &c. After this manner hee would bee at liberty, when as otherwise hee must remaine a Mercenary servant, and slave, pining away with much labour, and low feeding, &c.

Now you see how a wise man commands the stars, and can remove himselfe from any malignant planet, and bring himselfe under another better, how he can bring himselfe out of slavery into liberty, and can free himselfe out of the prison of an ill planet.

So also an Animall man, who is the son of the Sun, of Iupiter, Venus, and Mercury, may remove himself from a benigne planet, and subject himself to Saturne, or Mars: such a man is like to a man, who runs from a religious Colledge, and being impatient of an easy life becomes a Souldier, or else a man of no repute, who afterwards spends all his life in sorrow, and misery.

Such an one also is a rich man, who being given to levity, spends, and wasts all his goods, in Dicing, Feasting, Whoring, &c. which hee gives himselfe to so long untill all bee spent, then hee comes to want, and being miserably afflicted with infamous want, becomes deservedly a laughter and scorn to all men, yea even to the very boyes in the streets, whom you may hear saying: Behold a beggerly man worth nothing, who when hee was a Master disdained his Mastership, and had rather be a slave, a begger, a slave to servants; seeing he can never come to his priviledg again.

And hither doth a Malignant star, or Ascendent drive him. Unlesse he had been a foole, and dishonest, he had not left so certain a Dominion, which hee had over the stars, but had strove against it: And although of himselfe hee knew not how to resist the stars; yet hee might have bent his mind to the examples of others; thinking thus with himselfe: See how rich that man was, but foolishly, and shamefully hath brought himself to poverty. Also he lived gallantly, without much labour, had so much meat, such wages, that he could not live better. Now he lives sparingly, and sordidly, and in stead of Wine hee must drinke Water, his labours daily increase, his wages decrease.

Now how often doth such a kind of Man talke after this manner with himselfe. What have I done? Whither am I running headlong, so basely spending my goods that I got, who will repaire my estate? If ever I shall receive what hath been thus spent, I will take a far other course of life, and will by my harms learne to bee wise, and will make amends for my evill deeds.

No man is wise by his own harmes, but by anothers.

But it is convenient to know, that no man can bee wise by his owne harme. For it is a foolish, and senselesse thing to bee wise by ones owne harme. Let him that will be wise, be wise by another mans example, not by his owne. For hee that hath once spent his estate, would spend it againe if hee should have it, and he that once perisheth, perisheth for ever. Hee which once hath cast a Dice, casts it again. Hee which once stole, and escaped the gallowes, will endeavour to steal the second time also. For hee thinkes thus with himselfe. My enterprizes have succeeded once, and again, and why not the third, or fourth time? If God should once restore what I have lost, hee would restore it the second, and third time, &c. If hee did not forsake mee in my first misery, hee will not in the second, or third, &c.

All these doth an Animall man doe, the servant, and slave of the stars, who is turned every where, and moved by the stars, as a Reed in water.

And this is the reason why his life is spent in misery, and he dies in infamy.

Who therefore will sustain such servitude, and not deliver himselfe from such a nasty prison? For any one may by his owne wisdome, together with the help of his star, deliver, and free himselfe from thence. Consider the matter thus:

A Fowler by his prudence, and help of his star, overcoming another starre, needs not goe after birds, for they will come after him flying to unusuall places, contrary to their nature.

So a Fisherman can by making use of the wisdome which God hath given him make fishes swim to him of their own accord, so that he may take them up with his hands.

A Hunter improving his wisdome, doth by his star so compell the wild beasts, that hee need not follow them, but they will follow him without any impulse of nature. So also of the rest of living creatures.

Stars are twofold.

Now for the better understanding of these things, you must know, that Stars are twofold; terrestriall, and celestiall, these of wisdome, the other of folly.

And as there are two worlds, the greater, and the lesser, and the greater governs the lesser: so also the starres of the Microcosme doe rule, and overcome the celestiall.

The end of the Starrs is to serve, not command man.

Neither did God create the planets, and other stars of the heaven, that they should rule over man, but that they, as all other creatures, should obey, and serve him. And although the superiour stars doe incline men, and signe them as also all other terrestiall bodies, with naturall signes, according to the manner of their generation; yet that is no power, or soveraignty, but only a predestinated command, and office, whereby nothing may remaine hid, or concealed, but the inward force, and power may bee brought forth by exteriour signes.

Signes are twofold.

But to return to our purpose of the Physiognomicall signes of Men, you must know, that they are twofold, in externall shape indeed alike, but in power, and effect unlike.

Some are from supernaturall stars of the heaven, the other, from the inferiour starres, viz. of the Microcosme.

What are Physiognomicall signes.

Whatsoever the superiour star signes according to generation, even to the midle age, that thing signed is predestinated, not wanting peculiar powers. For it doth testifie of the nature, and condition of Man. Whatsoever therefore the inferiour star of the Microcosme doth sign in generation, hath its originall from the Father, and Mother, viz. as oft as the Mother by her imagination, or appetite, feare, or terror hath by contact affected her infant in her womb with supernaturall signes, which are called the Mothers marks, or the Womb marks, of which since wee have spoke already, wee shall now save the labour of iteration; seeing our purpose is only to treat of Physiognomicall signes, where wee shall speak only of the predestinated signes of the stars, under which wee understand those signes of Men, which neither their Father, or Mother had any likenesse of in their body.

Of this sort are black, gray, little, or great eyes, long, crooked, sharp, nose, pits in their cheeks, the cheek-bone being raised up, a flat, or broad nose, small, or great ears, long neck, long face, wide, or little mouth, thick or small, many or few, black, yellow, and red haires, &c.

If one, or more of these signes appear in Man, you must know, that they doe not want their signification.

But it is necessary that you consider them according to the Physiognomicall art, and that you have certain knowledge of the Art of Signatures, whereby you may know through the externall signes the internall man.

What Black Eyes signifie.

But to proceed to the practise of what we intended, and to reckon up some of the signes of Men, and their signification in part.

You must know, that black eyes besides a healthful constitution, also many times signifie a constant mind, not wavering, or fearfull, but lusty, hearty, true and loving vertue.

What Gray.

Gray eyes are a signe of a deceitfull, and changeable man.

Weake Eyes.

Weak eyes signifie good judgement, witty, and profound deliberation.

Purblind.

Purblind eyes, and such as turne upward, and downward, and to both sides, signifie a false man, and crafty, that cannot easily be deceived, treacherous, hating labour, slothfull, getting his living slothfully, by Dice, Usury, Whoring, Robbery, &c.

Small and deep.

Small and deep eyes doe for the most part signifie weak, and feeble eyes, and blindnesse ensuing in old age, as also strong men, warlike, bold, deceitfull, nimble, factious, patiently undergoing their condition, yet the end of whose life is for the most part tragicall, &c.

Great.

Great eyes, a covetous, ravenous man, especially if they hang out of the head.

Alwayes Winking.

Eyes that are alwaies winking, declare a weak sight, and a man to be fearefull, and solicitous.

Rolling.

Rolling Eyes shew an amorous affection, and a prudent man, and a man of quicke intention.

Continually dejected.

Eyes continually dejected shew a bashfull, modest man, &c.

Red.

Eyes that are red, signifie a bold, and strong man, &c.

Cleare.

Clear eyes, and not easily moveable, shew an heroick, magnanimous, strong, chearfull, and a man formidable to his enemies, &c.

Eares great.

Great eares shew a good hearing, a good memory, attention, diligence, a sound brain, and head, &c.

Low eares are an ill omen. For, for the most part they signifie a man to be malitious, fraudulent, unjust, and a bad hearing, a bad memory, a bold man, and easily exposing himselfe to dangers.

A long Nose.

A long nose, and crooked downwards is a good sign, it signifies a man to bee valiant, prudent, close, rigorous, and yet just, &c.

A flat Nose.

A flat nose signifies a man to be malicious, lustfull, given to lying, inconstant, &c.

Sharp.

A sharp nose, a man to bee a turne-coate, a mocker, &c.

Long.

A long nose, a man to be slow in all his actions, and to be of a very quick smell.

Hollow cheeks.

The cheekes with pits in them signifie a man to bee talkative, a Scorner, contentious, &c.

A long Chin.

A long chin, with a long face, signifie a man to be given to anger, and slow to labour, &c.

A divided Chin.

A divided chin signifies a man to bee faithfull, officious, subtile, and various in his words, speaking one thing, and meaning another, angry, yet sorry for his anger, ingenious, and given to inventions.

A great Mouth.

A great and large mouth signifies a man to bee a great devourer, silly, foolish, imprudent, dareing, &c. A little mouth signifies the contrary.

Lips drawn to.

Lips drawne to, where the upper is greater then the lower, signifie a man to bee angry, warlike, couragious, yet for the most part of rude, and uncivil behaviour, and manners like to a swine.

Lips great beneath.

Lips great beneath, signifie a man to be dull, foolish, and blockish, &c.

Haire signifies nothing by Art.

Judgement by the haires either of the head, or beard, is not very certain, because use teacheth that they can be divers wayes varyed, as to bee made black, or yellow, or red, or white, and hoary, or curled, soft, or hard, as any one desires to have them.

Hence it will come to passe, that many who are otherwise skilfull enough in the Art of Physiognomy would be most shamefully deceived, whilst they should rashly judge by the hairs, imputing that to the stars, which should rather be ascribed to men themselves.

Yet it cannot bee denyed, but that haires firmly fastened on the head, doe signifie a good health of the head, as also of the whole body.

And this is the reason, why they that buy Horses pull their tails, that by this means they may judge of their soundnesse.

So Hogges are tryed by their bristles, Fish by their shells, and scales, a Bird by his feathers, &c.

Long Necks.

The necke, if it be too long, signifies a man to bee sollicitous, prudent, and attent, &c.

Broad Shoulders and backs.

Broad shoulders, and backe, signifie a man to bee strong, and able for carrying or removing, &c.

Musculous Armes.

Armes that are musculous, signifie a man to be strong and able for any exercise, as beating, pounding, shooting, &c.

Hard hands.

Hands that bee hard signifie a man to bee laborious, and a hireling, &c. Soft hands, the contrary.

A short Body.

A short body, and long legs signifie a man to be a good runner, to bee easily satisfied with meat, and drinke, and for the most part to bee of a short life.

Great and clear veines under the middle age of man signifie a man to be full of bloud and juice, but above the midle of his age to be commonly sick, yet long lived.

Nothing can be judged by the manners, and behaviour of Men.

As much as concerns the manners, gestures of men, nothing can be so easily known, and judged by them.

For experience teacheth that these can every moment bee changed, as to deceive the Signator, and make him erroneous in his judgement: And because it hath not been observed hitherto so accurately by all Astronomers; It is therefore the Signators part not alwayes to look to the manners and actions of men, but rather to other signs of the body, which are fixed, and can by no Art be counterfeited or changed.

For if red hairs, moving the forehead, and eyelids, a cheerfull, raised, and unmoveable countenance, a frequent agitation of the mouth, a stout mused walking, and a light mind, should necessarily declare a man to be a gallant souldier and stout, every one could by his industry and art make himselfe seem to be such an one; that hee might by his lookes bee the better approved of, and obtaine greater pay.

The like also may be judged of other kinds of behaviour, which pretend to wisdom, folly, truth, lying, fortune, victory, &c.

Of the Astrall Signes of Chiromancy.

Concerning the Signes of Chiromancy, we must hold that they doe arise from the superiour stars of the seven planets; and that wee must know and judge of them by the seven planets.

What Chiromancy is.

Now Chiromancy is an Art, which doth not only look into the hands of men, and make judgement by their lines and wrinkles, but also considers all hearbs, woods, hard stones, earthes, and rivers, and whatsoever hath lines, veins, or wrinkles.

Neither doth this Art want its errours, which those Astronomers were guilty of.

For they assigned the fingers of both hands to the planets, and chiefest stars, whereas there are but five fingers in one hand, and in both ten, yet the planets are reckoned but seven.

How then can these things agree amongst themselves?

Now if there were seven fingers on each hand, it then might bee granted, that every finger might bee ascribed to severall planets.

Whether the fingers be assigned to the Planets.

But yet it falls out many times, that some men may have but seven fingers on both hands, the rest being casually cut off: but seing that they were cut off, and just seven were not at their birth, this matter cannot be related hither.

And if it should be so, that a man should bee borne with seven fingers, whether on one hand, or on both: yet that were monstrous, and beside the usuall order of Nature, and not subject to the stars. Therefore this also cannot belong to this place.

But if there must be but five fingers on each hand, and seven planets, and these mutually bee compared amongst themselves, it would then be convenient that the lots of the planets should be put into a box, to know which two planets must give place, and bee left out.

Yet because this cannot bee, and the planets have neither dice, nor lots in the Firmament; It would be worth wondering at, if any one should usurp this power to himself, as to allot by the name of the planet, and signe, the thumb to Venus, the fore-finger to Iupiter, the midle-finger to Saturne, the ring-finger to the Sun, and the little-finger to Mercury, in the meane time casting out Mars, and the Moon, as it were out of their tribe and liberty.

Which things being so; who can wonder that Mars doth stir up his sons with just indignation to kill that caster of lots, or to beare a perpetuall hatred against him? Who can wonder why the Moon should enfeeble the brain of that player, or take away his reason?

And this is their first errour, which, as wee have said, they have committed in Chiromancy.

The second errour in it is this:

It oftentimes happens that the originall, and naturall lines of the hands are changed by hurts, and casualties, or are made greater, or lesser, or doe appear in other places.

For as if there be a high-way obstructed by any thing or be stopt up by the fall of a mountain, or be spoiled by the overflowing of waters, men go about in another way neer to it: so it happens in the old lines of the hands, that sometimes after the curing of wounds, or ulcers, together with new flesh, also new lines doe grow out, and the old are quite abolished.

In the same manner also by reason of hard labours the lines are defaced, or they which were originall grow great; as it is in trees: For if a young tree send forth many branches on all sides, these being cut off, the tree it selfe becomes bigger.