A TREATISE OF SVLPHVR:

The Preface.

Courteous Reader,

eeing I might not write more cleerly, then other ancient Philosophers have wrote; haply thou mayst not bee satisfied with my writings: especially since thou hast so many other bookes of Philosophers already in thy hands: but beleeve me, neither have I any need to write books, because I seek neither profit, nor vain glory by them; therefore I doe not publish who I am. Those things which I have now publisht for thy profit, and advantage, seem to mee to be more then enough; I purpose that other things, which remain, shall bee referred to the book of Harmony, where I have largely treated of naturall things: yet by the perswasion of some friends I must needs also write this Treatise of Sulphur; in which whether it be needfull to adde any thing to what is written before, I know not. Yea, neither shall this satisfie thee, if the writings of so many Philosophers cannot satisfie thee: And especially, if the daily operation of Nature bee not a sufficient example, no other examples shall doe thee good. For if thou wouldst consider with a mature judgement, how Nature works, thou wouldst not have need of so many volumes of Philosophers: because in my judgement it is better to learn of Nature the Mistris, then of her scholars. Thou hast enough in the Preface of the book of the Twelve Treatises, as also in the First Treatise it self, because in this Art there be so many, and so great books to bee found, that they rather hinder, then help those that are studious of this Art: and so indeed it seems to be, because the Writings of Philosophers are out of that little Schedule of Hermes grown up unto so great, and erroneous a Labyrinth, and daily doe decline into obscurity: And this I beleeve is done only by envious Philosophers, when as the ignorant doe not well know what ought to be added, or left out, if haply the Authours hand cannot well be read. If in any Science, or Art it doth much help, or hurt to have one word lacking, or added, then much more in this: As for example: It is written in one place: Then mix these waters together, another addes Not, hee indeed added but a little, and yet by this he turned the whole Chapter quite contrary: yet let the diligent Student know, that a Bee doth gather honey out of poisonous hearbs. But if he judgeth what hee reads, according to the possibility of Nature, hee will easily get beyond all the Sophistry of Philosophers: yet let him not give over reading, because one booke explaines another. And by this meanes I understood that the bookes of Geber the Philosopher (and who could know it, but they that read other Authours?) are so wonderfully enchanted, that they cannot possibly be understood, unlesse they be read over a thousand times, and this also by a witty Reader; fooles must bee utterly excluded from reading of them. There bee indeed many that undertake to interpret him as they doe other Authors; but I see their explication is more difficult then the text: My advice is, that thou dost persist in the text, and whatsoever thou readest apply to the possibility of Nature; and in the first place enquire diligently what Nature is. All indeed write, that shee is a thing of small account, easy, common; and indeed it is true, but it should have been added, that shee is so unto wise men. The wise man knows her to be amongst dung, and the ignorant man doth not beleeve her to bee in gold. And all these men, which have made such hard bookes, if they were now ignorant of the Art, but must find it out of such bookes (which books indeed are very true) would with more difficulty find it out, then men, that in these days search into the art, doe. I will not commend mine owne Writings, hee shall judge of them that shall apply them to the possibility, and course of Nature; and if by my Writings, Counsell, Examples, hee shall not know the operation of Nature, and her ministring vitall spirits constringing the aire, as also the subject of the first matter, hee will scarce understand them by Raimundus Lullius. It is a hard thing to beleeve that spirits have such a power and force in the belly of the wind. This Wood I also am constrained to goe through, and also I have helped to multiply it, yet in such a manner as my plants shall be signes, a light, and guides to the true Sons of Art, and Students in this sacred Science, that are willing to goe through this Wood; for my plants are as it were corporeall. Those times are now past, when fidelity amongst friends flourished, and this Art was communicated by word of mouth; but now it is not obtained but by the inspiration of the most high God alone. Therefore let not him that searcheth diligently, and fears God despaire. If he seeks after it, hee shall find it. Because it is more easily obtained from God, then from man: for hee is a God of infinite compassion, and knowes not how to forsake him that puts his trust in him; with him there is no respect of persons; the contrite and humble heart hee will not despise, and hee hath taken compassion upon mee, the most unworthy of his creatures; whose power, goodness, unspeakable compassion which he hath vouchsafed to shew to mee, I am not able to expresse: but if I am able to give no better thankes, yet I shall not cease with my pen to set forth his praise for ever. Bee of good courage therefore, Courteous Reader, and hee will also not deny this favour to thee, if thou puttest thy whole trust in him, worship him, and call upon him, hee will open to thee the gate of Nature; then thou shalt see how most plainly Nature works. Know for certain that Nature is most plain, and simple, and delights in nothing so much as in plainnesse; and beleeve mee, whatsoever in Nature is more noble, by so much also the more easy, and plain it is, because all truth is plain, and simple: God the most High Creator of all things put nothing that is hard, or difficult in Nature. If thou wilt therefore imitate Nature, let mee perswade thee to abide in the simple way of Nature; and thou shalt find all good things. But if neither my writings, nor advise pleaseth thee, then go to other authors. Wherefore I write not great Volumes that thou maist not lay out too much money, or time upon them, but maist read them over quickly, and bee at the more leisure to have recourse to other authors: and cease not to seek, for to him that knocks, it shall bee opened. Now those times are coming, in which many secrets of Nature shall bee revealed. Now that fourth Monarchy of the North is about to begin: Now the times are at hand; the Mother of Sciences will come: greater things shall bee discovered then hath been done in these three last past Monarchies. Because this Monarchy (as the Ancients have foretold) God will plant by one of his Princes, being enriched with all manner of vertues, whom haply times have already brought forth. For wee have in this Northerne part a most wise Prince, and most warlike, whom none of the Monarchs doth goe beyond in victories, or excell in humanity, and piety. In this Northerne Monarchy God the maker of all things, will without doubt bring to light greater secrets in Nature, then in those times, when Pagan, and Tyrant Princes reigned. But the Philosophers reckon these Monarchies, not according to the powerfulnesse of them, but according to the corners of the world: the first was Easterne, the next Southerne; this which they now possesse is Westerne: the last which they expect in this Northerne part is Northerne: but of these further in my booke of Harmony. In this Northern Monarchy, where the attractive pole is (as the Psalmist speaks) Mercy and Truth are met together; Peace, and Justice shall kisse each other; Truth shall rise out of the earth, and Justice shall looke from heaven. One sheepfold, and one Shepheard. Many Arts without envy: All which I doe earnestly expect. Doe thou also, Courteous Reader, call upon, love, feare God, read over my Writings diligently, and then thou maist foretell to thy selfe good things. And if thou shalt, through the favour of God, and the help of Nature (whom thou must imitate) arrive to the desired haven of this Monarchie; then thou shalt see, and say that all things that I have said to thee, are good, and true.

Farewell.

OF SVLPHVR: The second Principle.

ulphur is not the last amongst the Principles, because it is a part of the Metall; yea and the principall part of the Philosophers Stone: and many wise men have left in writing divers, and very true things of Sulphur. Yea Geber himself in his first book of the highest perfection, cha. 28. saith: Through the most High God it illuminates every body: because it is light from light, and Tincture. But before wee treate of it, it seems good to us to first describe the originall of the Principles; especially since of old, Sulphur hath been accounted the chiefest of the Principles. Now very few have hitherto shewed whence the Principles arise, and it is a hard thing to judge of any of the Principles, or anything else, whose originall, and generation is unknowne: what can a blind man judg of a colour? What our predecessors have omitted, that have wee purposed in this Treatise to supply.

Now the Principles of things, especially of Metalls, according to the ancient Philosophers are two, Sulphur; and Mercury: but according to the latter Philosophers, three, Sal, Sulphur, and Mercury. Now the originall of these Principles are the foure Elements; with the originall of which also wee will first begin. Therefore let them that are Students in this sacred science know, that there are four Elements, and that every one of these foure hath in its Center another Element, by which it is elementated: and these are the four statues of the world, separated from the Chaos in the creation of the world by divine wisdome; and these uphold the fabrick of the world by their contrary acting, in equality, and proportion, and also by the inclination of celestiall vertues, bring forth all things, that are within, and upon the earth: but of these in their places: here we will returne to our purpose; and first of the Element that is neerest, viz. the Earth.

OF The ELEMENT of the EARTH.

he Earth is of great worth in its quality, and dignity: in this Element, the other three, especially the fire, rest. It is the most excellent Element to conceale, and discover those things which are intrusted to it: it is grosse, and porous, heavy in respect of its smallnesse, but light in respect of its Nature; it is also the Center of the world, as also of the other Elements; through its Center passeth the axell tree of the world, and of both poles. It is porous, as wee said, as a spunge, and brings forth nothing of it selfe, but all things whatsoever the other three distil, and project into it, it receives, keeps all things that are to be kept, brings to light all things that are to be brought to light. It brings forth (as wee said before) nothing of it selfe, but it is the receptacle of other things, and it is that, in which every thing that is brought forth, doth abide, and by heat of motion is putrefied in it, and is multiplied by the same, the pure being separated from the impure: That which is heavy in it is hid, and the heat drives that which is light unto its superficies. It is the nurse, and matrix of all seed, and commixtion. It can indeed doe nothing else, then preserve the seed, and what is made of it, till it be ripe. It is cold, dry, tempered with water; visible without, and fixed; but within invisible, and volatile. It is a virgin, and the Caput Mortuum left after the creation of the world, which shall hereafter at divine pleasure bee calcined, after extraction of its moisture, that of it a new Crystalline Earth may be created. Also this Element is divided into a pure part, and an impure. The water makes use of the pure to bring forth things, but the impure remains in its globe. This Element is the hiding place, and mansion of all treasure. In its Center is the fire of hell, preserving this fabrick of the world in its being; and this by the expression of water into the aire. That fire is caused, and kindled by the primum Mobile, and the influences of the Stars: the heat of the Sunne tempered with the aire meets with this heat for the ripening, and drawing up of those things, which are already conceived in its Center. Moreover the Earth partakes of fire, which is the intrinsecall part of it, neither is it purified but in the fire: and so every Element is purified with its intrinsecall part. Now the Intrinsecall part, or inside of the Earth, or its Center is the highest purity mixed with fire, where nothing can rest: It is as it were an empty place, into which all the other Elements doe project their vertues, as hath been spoken in the book of the Twelve Treatises. And thus much of the Element of Earth, which wee have called a Spunge, and the receptacle of other things, which serveth for our purpose.

OF The ELEMENT of WATER.

ater is the heaviest Element, full of unctuous flegme, and it is an Element more worthy in its quality then the Earth, without, volatile, but within fixed, it is cold, and moist, and tempered with the aire: it is the sperm of the world, in which the seed of all things is kept: it is the keeper of the seed of every thing. Yet wee must know, that the Seed is one thing, and the Sperme another: the Earth is the receptacle of the Sperme, but Water is the receptacle of the Seed. Whatsoever the Aire doth distill into the Water, by means of the fire, the same doth the water convey to the Earth. Sometimes the sperme lackes sufficiency of seed, for want of heat which should digest it; for there is alwayes plenty of Sperm, expecting Seed, which by the imagination of fire through the motion of the Aire it carryes into its matrix: and sometimes there being lack of Seed, the Sperme enters, but it goeth forth againe without fruit: but of this more at large hereafter in the third Treatise of Principles, viz. in that of Salt. It happens sometimes in Nature, that the Sperme enters into the matrix with a sufficiency of Seed; but the matrix being indisposed, by reason of being filled with offensive, sulphureous, & flegmatick vapors, doth not conceive, neither doth that come to passe that should. Also nothing is properly in this Element, but only as it is wont to bee in the Sperm. It is delighted chiefly in its own motion, which is made by the Aire, and it is apt to mixe with things by reason of its superficiall, volatile body. It is, as wee said before, the receptacle of all manner of Seed: in it the Earth is easily purified, and resolved; and the Aire is congealed in it, and is joined with it radically. It is the menstruum of the world, which penetrating the Aire, by means of heat, drawes along with it selfe a warm vapour, which causeth a naturall generation of those things, which the Earth, as a matrix is impregnated withall, and when the matrix receives a due proportion of Seed, of what kind soever, it proceeds, and Nature workes without intermission to the end; but the remaining moisture, or Sperme falls to the side, and by vertue of the heat in the Earth is putrefied (that which is cast to the side) and of that afterwards are generated other things, as small vermine, and wormes. The Artificer of a quicke wit may indeed see in this Element, as it were out of Sperme, divers wonders of Nature; but it will be needfull to take that Sperm, in which the Astrall Seed in a certaine proportion is already imagined, or conceived; because Nature makes, and produceth pure things by the first putrefaction, but by the second farre more pure, worthy, and noble; as thou hast an example in wood, which is vegetable, where in the first composition Nature maketh wood, but when that is after maturity corrupted, it is putrefied, and of it worms are bred, and such kind of vermine as they are, which have both life, and sight: for it is manifest, that a sensible thing is alwaies more worthy then a vegetable: for to the organs of sensible things much more subtile, and purer matter is required: But to return to our purpose.

This Element is the Menstruum of the world, and is divided into three sorts, viz. pure, purer, and most pure. Of the most pure substance of it the Heavens are created, the purer is resolved into Aire, but the pure, plaine, and grosse remains in its sphere, and by divine appointment, and operation of Nature doth preserve and keep every thing that is subtile. It makes one globe together with the Earth: it hath also its Center in the heart of the Sea: it hath one axell tree and pole with the earth, by which all courses, and fountaines of water issue forth, which afterward increase, and grow up into great rivers. By these issuing forth of waters the Earth is preserved from burnings, and with this moistning the universall Seed is carryed forth through the pores of the whole Earth, which thing is caused through heat, and motion. Now it is manifest that all courses of Waters return into the heart of the Sea; but whither afterward they run is not known to every body. There be some that think that all rivers, water, and springs which have their course into the sea, do proceed from the stars, who, when they know no other reason why the sea should not increase, and bee fuller, by reason of them, say that these Waters are consumed in the heart of the sea. But this Nature will not admit of, as wee have shewed when we spake of the Rain. The stars indeed cause, but doe not generate Water; seeing nothing is generated but in its owne like of the same species: Now the Stars consist of Fire, and Aire; how then should they generate Waters? And if it were so, that some Starre should generate Waters, then necessarily also must others generate Earth, and also others other Elements: because this fabrick of the world is so upheld by the four Elements, that one may not exceed another in the least particle, but they strive one with the other in an equall ballance; for otherwise if one should exceed the other, destruction would ensue. Yet let every one persevere in what opinion hee please, it is thus shewed to us by the light of Nature, that this fabrick of the world is preserved by these four Elements, their equality being proportioned by the great God, and one doth not exceed the other in its operation. But the Waters upon the basis of the Earth are contained as it were in some vessell from the motion of the Aire, and towards the Articke pole are by it constringed, because there is no vacuum, or vacuity in the world: for this cause is there in the Center of the Earth the fire of hell, which the Archeus of Nature doth govern.

For in the beginning of the Creation of the world, the great and good God out of the confused Chaos, in the first place exalted the quintessence of the Elements, & that is made the utmost bound of all things: then he lifted up the most pure substance of fire above all things, to place his most Sacred Majesty in, and set and established it in its bound. In the Center of the chaos (by the good pleasure of Gods infinite wisdom) that Fire was kindled, which afterward did distil those most pure waters. But because now that most pure fire hath obtained the place of the Firmament, together with the throne of the most high God, the waters are condensed under that Fire: and that they might be the more strongly fortified, & setled, the fire that is grosser then the former, was then raised (this by means of the Centrall Fire) and remained in the sphere of Fire under the Waters: and so the Waters are congealed, and shut up betwixt two Fires in the heavens. But that Centrall Fire never ceaseth, but distilling more Waters, and those lesse pure, did resolve them into Aire, which also abides under the sphere of Fire in its proper sphere, and is enclosed by the Element of Fire, as with a sure, and strong foundation; and as the Waters of the Heavens, cannot goe beyond that supercelestiall Fire, so the Element of Fire cannot go beyond the Waters of the Heavens, neither can the Aire go beyond, or be exalted above the Element of Fire. As for the Water, and the Earth, they remained in one globe, because they have no place in the Aire, except that part of the Water, which the Fire doth resolve into Aire, for the daily fortifying of this fabricke of the world. For if there had been a vacuity in the Aire, then all the Waters had distilled, and been resolved into Aire: but now the sphere of the Aire is full, and is alwaies filled through the distilling Waters, by the continuall Centrall heat, so that the rest of the Waters are by the compression of the Aire rolled round the Earth, and with the Earth make up the Center of the world; and this operation is performed dayly, and so also this world is fortified daily, and shall for ever bee naturally preserved from corruption, unlesse it bee the good pleasure of the most High Creator (whose will is absolute) that it shall be otherwise. Because that Centrall Fire never ceaseth to bee kindled by the universall motion, and influence of the heavenly vertues, and so to warm the Waters; neither shall the Waters cease to bee resolved into Aire; neither shall the Aire cease to compresse, and keep down the residue of the Waters with the Earth, and so to contain them in the Center, that they may not bee moved out of their Center: thus even in a naturall manner this world is made, and continued through the mighty wisdome of God; and so according to the example of this it is necessary that all things in the world bee naturally made. We are willing to discover to thee further this creation of this fabricke of the world, that thou maist know that the foure Elements have a naturall sympathy with the superior, because they were made out of one and the same Chaos: but they are governed by the superior, as the more worthy; and from thence came this obedience into this sublunary place. But know that all those things were naturally found out by the Philosopher, as shal be shewed in its own place. Now to our purpose concerning the Courses of Waters, and the ebbing & flowing of the Sea, how by the polarie Axell tree they are carryed from one pole to another. There are two Poles, the one is Artick, and in that part that is superior, and Northerne, but the other Antarticke under the Earth, and in the Southerne part. The Articke pole hath a magneticke vertue of attracting, but the Antarticke pole hath a magneticke vertue of expelling, or driving from: and this Nature holds forth to us in the example of the Loadstone. The Articke pole therefore drawes Waters by the Axell-tree, which after they are entred in, break forth again by the Axell tree of the Antarticke pole: and because the Aire doth not suffer an inequality, they are constrained to return to the Articke pole, their Center, and so continually to observe this Course. In which Course from the Articke pole, to the Antarticke pole by the midle, or Axell-tree of the world, they are dispersed through the pores of the Earth, and so according to more or lesse do springs arise, and afterward meeting together increase, and become to be rivers, and are again returned thither, from whence they came out; and this is uncessantly done through the universall motion. Some (as I said before) being ignorant of the universall motion, and the operations of the poles say that these Waters are consumed in the heart of the sea, and generated by the stars, which produce, and generate no materiall thing, impressing only vertues, and spirituall influences, which cannot give any weight to things. Waters therefore are not generated; but know that they come forth from the Center of the Sea, through the pores of the Earth into the whole world. From these naturall Conclusions, or Principles Philosophers have found out divers instruments, and conveyances of Waters, as also fountaines, since it is known, that Waters cannot naturally ascend higher then that place is, from whence they come; and unlesse it were so in Nature, Art could never doe it, because Art imitates Nature; and that which is not in Nature cannot succeed by Art; for Water, as I said before, doth not ascend higher then the place from whence it was taken: thou hast for an example that instrument, with which Wine is drained out of a barrell.

To conclude therefore, know that Springs, or breakings forth of Water are not generated of Stars, but that they come from the Center of the Sea, whither they return, and that thus they observe a continuall motion. For if this were not so, nothing at all either in the earth, or upon the earth could be generated, yea the ruine of the world would of necessity follow. But lest it may bee objected, that in the Sea all Waters are salt, and that the Waters of Springs are sweet: Know, that this is the reason, because that Water distills through the pores of the Earth, and passing many miles through narrow places, and through sands, the saltnesse being lost, is made sweet: After the example of which Cisterns are found out. There are also in some places greater and larger pores, and passages, through which salt Water breaks through, where afterwards are made salt pits, and fountains, as at Halla in Germany. Also in some places the Waters are constringed with heat, and the salt is left in the sands, but the Water sweats through other pores, as in Polonia, at Wielicia, and Bochia: So also when Waters passe through places, that are hot, sulphureous, and continually burning, they are made hot, from whence Bathes arise: for there are in the bowells of the Earth places, in which Nature distills, and separates a sulphureous Mine, where, by the Centrall Fire it is kindled. The Water running through these burning places, according to the neernesse or remotenesse are more or lesse hot, and so breaks forth into the superficies of the Earth, and retains the tast of Sulphur, as all broth doth of the flesh, that is boiled in it. After the same manner it is, when Water passing through places where are Mineralls, as Copper, Allum, doth acquire the savour of them. Such therefore is the Distiller, the Maker of all things, in whose hands is this Distillatory, according to the example of which all distillations have been invented by Philosophers; which thing the most High God himself out of pity, without doubt, hath inspired into the sons of men: and he can, when it is his holy will, either extinguish the Centrall Fire, or break the vessell, and then there will be an end of all. But since his goodnesse doth intend the bettering of all things, hee will at length exalt his most sacred Majesty, and raise up higher the purest Fire of all, which is higher then the Waters of the Heavens which are above the Firmament, and will give it a stronger degree of heat then the Centrall Fire, that all the Waters may bee exhaled up into the Aire, and the Earth be calcined, and so the Fire, all the impurity being consumed, will make the Waters of the purified Earth, being circulated in the Aire, to be more subtile, and will (if wee may thus speak in a way of Philosophy) make a world much more excellent.

Therefore let all the Searchers of this Art know, that the Earth, and Water make one globe, and being together make all things, because they are tangible Elements, in which the other two being hid doe work. The Fire preserves the Earth, that it bee not drowned, or dissolved: the Aire preserves the Fire that it bee not extinguished: the Water preserves the Earth that it bee not burnt. It seemed good to us to describe these things, as conducing to our purpose, that the studious may know, in what things the foundations of the Elements consist, and how Philosophers have observed their contrary actings; joining Fire with Earth, and Aire with Water: although when they would doe any excellent thing, they have boiled Fire in Water, considering that one blood is purer then another, as a tear is purer then urine. Let that therefore suffice which we have spoken, viz. that the Element of Water is the Sperm, and Menstruum of the world, as also the receptacle of the Seed.

OF The ELEMENT of AIRE.

he Aire is an entire Element, most worthy of the three in its quality, without, light, and invisible, but within, heavy, visible, and fixed, it is hot, and moist, and tempered with Fire, and more worthy then Earth, & Water. It is volatil, but may be fixed; and when it is fixed, it makes every body penetrable. Of its most pure substance the vitall spirits of living Creatures are made; that which is lesse pure is taken up into its proper sphere of the Aire; but the residue, viz. the grosser part abides in the Water, and is circulated with the Water, as Fire with Earth, because they are friendly the one to the other. It is most worthy, as wee have said; and it is the true place of the Seed of all things: in it Seed is imagined, as in man, which afterward by the circulating motion is cast into its own Sperm. This Element hath the form of entirenesse to distribute the Seed into Matrixes by the Sperm, and Menstruum of the world. In it also is the vitall spirit of every Creature, living in all things, penetrating, and constringing the seed in other Elements, as Males doe in Females. It nourisheth them, makes them conceive, and preserveth them; and this daily experience teacheth, that in this Element not only Mineralls, Animalls, or Vegetables live but also other Elements. For wee see that all Waters become putrefied, and filthy if they have not fresh Aire: The Fire also is extinguished, if the Aire be taken from it: (Thence Chymists come to know how to dispose of their Fire into severall degrees by means of the Aire, and to order their registers according to the measure of the Air:) The pores also of the Earth are preserved by Aire: In briefe, the whole structure of the world is preserved by Aire. Also in Animalls, Man dies if you take Aire from him, &c. Nothing would grow in the world, if there were not a power of the Aire, penetrating, and altering, bringing with it selfe nutriment that multiplies. In this Element by vertue of the Fire is that imagined Seed, which constringeth the Menstruum of the world by its occult power, as in trees, and herbs, when through the pores of the Earth, by the acting of the spirituall heat, there goeth forth a Sperm with the Seed, and the vertue of the Aire in a proportion constringeth, and congeals it by drops; and so trees by growing day after day, drop after drop, are at length raised to be great trees; as wee have treated in the book of the Twelve Treatises. In this Element are all things entire through the imagination of Fire; and it is full of divine vertue: for in it is included the Spirit of the most High, which before the Creation was carryed upon the Waters, as saith the Scripture, And did fly upon the wings of the Wind. If therefore it bee so, as indeed it is, that the Spirit of the Lord is carryed in it, why needs thou question but that he hath left his divine vertue in it? For this Monarch is wont to adorn his dwelling places; hee hath adorned this Element with the vitall spirit of every Creature: for in it is the seed of all things, dispersed, in which presently after the Creation was (as wee said before) by the great Maker of all things included that magneticke vertue which if it had not, it could not attract any nourishment, but so the Seed must be left in a small quantity, neither would increase, or bee multiplyed; but as the Loadstone drawes to it self hard Iron (after the manner of the Articke pole, drawing waters to it selfe, as we have shewed in the Element of Water) so the Aire by a Vegetable magnetick power, which is in the Seed, draws to it selfe the nourishment of the Menstruum of the world, i.e. Water. All these things are made by Aire, for that is the leader of the Waters, and the occult vertue thereof is included in all Seed for the attracting of radicall moisture, and this vertue is, as wee said before, alwaies the 280^th. part in all Seed, as wee have shewed thee in the third of the Twelve Treatises. If therefore any one would successefully plant trees, let him bee carefull that hee turne the attractive point towards the Northern part; so hee shall never lose his labour: for as the Articke pole drawes to it selfe the Waters, so the verticle point draws to it self Seed; and every attractive point doth answer to them. Thou hast an example in all manner of Wood, whose attractive point doth naturally tend to the verticle point, and is drawne by it. For let a bowle of Wood, if thou wilt know which is the superior point, be put into water, and let it sink (so that the water exceed the length of the Wood) thou shalt alwaies see that point rise up before the opposite part; for Nature knows not how to erre in her office: but of these we shall treat further in our book called Harmonia, where wee shall speak more of the magneticke vertue (although he shall bee easily able to understand the Loadstone, to whom the nature of Metalls is knowne). Let this suffice that wee have said, that this Element is the most worthy of the three in which is Seed, and vitall spirit, or dwelling place of the soule of every Creature.

OF The ELEMENT of FIRE.

ire is the purest, and most worthy Element of all, full of unctuous corrosivenesse adhering to it, penetrating, digesting, corroding, and wonderfully adhering, without, visible, but within invisible, and most fixed; it is hot, dry, and tempered with Aire. Its substance is the purest of all, and its essence was first of all elevated in the Creation with the throne of divine Majesty, when the Waters of the Heavens were established, as we have said in the Element of Water: out of the lesse pure part of its substance the Angells were created; out of that which was lesse pure then that, being mixed with the purest Aire, were the Sun, Moon and Stars created. That which is lesse pure then that is raised up to terminate, and hold up the Heavens: but the impure, and unctuous part of it is left, and included in the Center of the Earth by the wise, and great Creator, for to continue the operation of motion, and this wee call Hell. All these Fires are indeed divided, but they have a Naturall sympathy one towards another.

This Element is of all the most quiet, and like unto a charriot, when it is drawed, it runs, when it is not drawed, it stands still. It is also in all things undiscernibly. In it are the reasons of life, and understanding, which are distributed in the first infusion of Mans life, and these are called the rational soule, by which alone Man differs from other Creatures, and is like to God. This soule is of that most pure Elementary Fire, infused by God into the vitall spirit, by reason of which Man after the Creation of all things was created into a particular World, or Microcosme. In this subject God the Creator of all things put his seal, and Majesty, as in the purest, and quietest subject, which is governed by the will, and infinite wisdome of God alone. Wherefore God abhors all impurity, nothing that is filthy compounded, or blemished may come neer him, therefore no mortall man can see God, nor come to him naturally: for that Fire which is in the circumference of the Divinity, in which is carryed the Seale and Majesty of the Most High, is so intense, that no eye can penetrate it: for Fire will not suffer any thing that is compounded to come neer to it: for Fire is the death, and separation of any thing that is compounded. Wee have said that it is the most quiet subject (for so it is) or else it would follow (which so much as to thinke were absurd) that God could not rest; for it is of most quiet silence, more then any mans mind can imagine. Thou hast an example of this in the Flint, in which there is Fire, and yet is not perceived, neither doth appear, untill it be stirred up by motion, and kindled in it that it may appear: so the Fire in which is placed the sacred Majesty of our Creator, is not moved, unlesse it be stirred up by the proper will of the most High, and so is carryed where his holy Will is. There is made by the Will of the supream Maker of all things a most vehement, and terrible motion. Thou hast an Example of this, when any Monarch of this world sits in his pompe, What a quietnesse there is about him? What silence? and although some one of his Court doth more, the motion is only of some one, or other particular man, which is not regarded. But when the Lord himself moves, there is an universall stirre, and motion, then all that attend on him, move with him. What then? when that supream Monarch, the King of Kings, and Maker of all things (after whose example the Princes of the world are established in the earth) doth move in his own person of Majesty? What a stirre? What trembling, when the whole guard of his heavenly Army move about him? But some one may ask, How doe wee know these things, since heavenly things are hid from Mans understanding? To whom wee answer, that they are manifest to all Philosophers; yea the incomprehensible wisdome of God hath inspired into them, that all things are created after the example of Nature, and that Nature hath its bounds from those secret things, and accordingly works; and that nothing is done on the earth, but according to the example of the heavenly Monarchy, which is managed by the divers offices of Angells. So also there is nothing brought forth, or generated, but what is done naturally. All humane inventions, yea and Arts, which either are, or shall bee, proceed not otherwise then from Naturall principles. The most High Creator was willing to manifest all Naturall things unto man, wherefore hee shewed to us that Celestiall things themselves were naturally made, by which his absolute, and incomprehensible power, and wisdome might be so much the better known; all which things the Philosophers in the light of Nature, as in a Looking-glasse, have the cleer sight of. For which cause they esteemed highly of this Art, viz. not so much out of covetousnesse for Gold, or Silver, but for knowledge sake, not only of all Naturall things, but also of the power of the Creator, and they were willing to speak of these things sparingly, and only figuratively, lest divine mysteries by which Nature is illustrated, should be discovered to the unworthy, which thou, if thou knowest how to know thy selfe, and art not of a stiffe neck, maist easily comprehend; who art created after the likenesse of the great world, yea after the image of God. Thou hast in thy body the Anatomy of the whole world, thou hast in stead of the Firmament the quintessence of the foure Elements, extracted out of the Chaos of Sperms, into a matrix, and into a skin, which doth compasse it round, thou hast most pure blood in stead of Fire, in the vitall spirit whereof is placed the seat of the soule (which is in stead of the King;) thou hast a heart in stead of the earth; where the Centrall Fire continually works; and preserves the fabrick of this Microcosm in its being; thou hast thy mouth in stead of the Articke pole; and thy belly in stead of the Antarticke, and all thy members answer to some Celestialls: of which in our booke of Harmony wee shall treat more fully, viz. in the Chapter of Astronomy, where we have wrote how that Astronomy is easy, naturall, how the aspects of Planets, and Stars are efficacious, and why Prognostication is given of Raine, and other events, which would bee too tedious to reckon up here, and all these are linked together, and performed in a naturall manner, onely God doth some things extraordinary. Because the Ancients omitted it, we are willing to shew it to him that is diligently studious of this secret, that the incomprehensible power of the most High God, may so much the more cleerly come home to his heart, and that hee may love, and adore him the more zealously. Let therefore the Searcher of this sacred science know, that the soule in a man the lesser world, or Microcosme substituting the place of its Center, is the King, and is placed in the vitall spirit, in the purest bloud. That governes the mind, and the mind the body: when the soule conceives any thing, the mind knows all things, and all the members understand the mind, and obey the mind, and are desirous to fulfill the will thereof. For the body knows nothing, whatsoever strength, or motion is in the body, is caused by the mind; the body is to the mind, as instruments are to the Artificer; Now the soule, by which man differs from other Animalls, operates in the body, but it hath a greater operation out of the body, because out of the body it absolutely reigns, and by these things it differs from other Animalls, who have only the mind, not the soule of the Deity. So also God, the Maker of all things, our Lord, and our God, works in this world those things, which are necessary for the world; and in these hee is included in the world; whence wee beleeve that God is every where. But hee is excluded the body of the world by his infinite wisdome, by which hee workes out of the world, and imagines much higher things, then the body of the world is able to conceive, and those things are beyond Nature, being the secrets of God alone. You have the soul for an example, which out of the body imagines many most profound things, and in this it is like unto God, who out of the world works beyond Nature; although the soule to God bee as it were a candle lighted to the light at Noonday: for the soul imagines, but executes not but in the mind; but God doth effect all things the same moment when hee imagines them; as the soul imagines any thing to be done at Rome, or elsewhere in the twinckling of an eye, but only in the mind; but God doth all such things essentially, who is omnipotent. God therefore is not included in the world, but as the soul in the body; he hath his absolute power separated from the world, so also the soul of any body hath its absolute power separated from the body, to doe other things then the body can conceive; it hath a very great power therefore upon the body, if it pleaseth, or otherwise our Philosophy were in vain. By these therefore learn to know God, and thou shalt know in which the Creator differs from the Creature. Thou thy selfe shalt be able to conceive greater things, when as now thou hast the gate opened by us. But lest this Treatise should grow too big, let us returne to our purpose.

Wee said before that the Element of Fire is the most quiet of all, and that it is stirred up by motion, which stirring up wise men knew. It is necessary that a Philosopher know the generation, and corruption of all things, to whom not only the Creation of the Heavens is manifest, but also the composition, and mixture of all things: but although they know all things, yet they cannot doe all things. We know indeed the composition of Man in all respects, yet wee cannot infuse the soule; because this mystery belongs only unto God: & he exceeds all things by these kind of infinite mysteries. Seeing these are out of the corse of Nature, they are not as yet in the disposition of Nature: Nature doth not work before there be matter given unto her to work upon. The first matter is given to her by God, the second by the Philosopher. Now in the operation of the Philosophers Nature hath a power to stir up the fire, which by the Creator is secretly included in the Center of every thing: This stirring up of the fire is done by the will of Nature, sometimes by the will of the skilfull Artificer disposing of Nature. For naturally all impurities, and pollutions of things are purged by Fire: All things that are compounded, are dissolved by Fire: as water washeth, and purgeth all things imperfect, which are not fixed; so the Fire purgeth all things that are fixed, and by Fire they are perfected: As Water doth conjoine all things that are dissolved; so fire separates all things that are conjoined; and what is naturall, and of affinity with it, it doth very wel purge, and augment it, not in quantity but in vertue. This element doth severall ways secretly work upon other Elements, and all things else: For as the Animall soul is of the purest of this Element, so the Vegetable is of the Elementary part of it, which is governed by Nature. This Element doth act upon the Center of every thing in this manner: Nature causeth Motion, Motion stirs up Aire, the Aire the Fire; Now Fire separates, cleanseth, digesteth, coloureth, and maketh all seed to ripen, and being ripe expells it by the sperm into places, and matrixes, into places pure or impure, more or lesse hot, dry or moist; and according to the disposition of the matrix, or places, divers things are brought forth in the earth, as in the booke of the Twelve Treatises concerning Matrixes mention hath been made, that there are as many Matrixes, as places. So the Builder of all things, the most High God hath determined, and ordained all things, that one shall be contrary unto the other, yet so that the death of the one be the life of the other: that which produceth one, consumeth another, and another thing from this is naturally produced, and such a thing which is more noble then the former: and by this means there is preserved an equality of the Elements, and so also of the compositum. Separation is of all things, especially of living things the naturall death: Wherefore man must naturally die because hee is compounded of four Elements, hee is subject to separation, seing every thing that is compounded is separated naturally. But this separation of Mans composition must needs have been done in the day of judgement, i.e. the first judgement, when the sentence of a naturall death was passed upon him: for in Paradise Man was immortall. Which all Divines, as also Sacred Writ doth testifie; but a sufficient reason of this immortality no Philosopher hitherto hath shewed; which it is convenient for the Searcher of this sacred Science to know, that he may see how all these things are done naturally, and bee most easily understood. But it is most true, that every compound thing in this world is subject to corruption, and separation; which separation in the Animall Kingdome is called death: And man seeing hee is created and compounded of foure Elements, how can hee bee immortall? It is hard to beleeve that this is done naturally; but that there is something above Nature in it. Yet God hath inspired it into Philosophers that were good men many ages since, that this is so naturally. Which take to be thus. Paradise was, and is such a place, which was created by the great Maker of all things, of true Elements, not elementated, but most pure, temperate, equally proportioned in the highest perfection; and all things that were in Paradise were created of the same Elements, and incorrupt; there also was Man created and framed of the same incorrupted Elements, proportioned in equality, that he could in no wise be corrupted, therefore he was consecrated to immortality: for without all doubt God created this Paradise for men only, of which and where it is wee have largely treated in our book of Harmony. But when afterwards Man by his sinne of disobedience had transgressed the comandement of the most High God, hee was driven forth to beasts into the corruptible world elementated, which God created only for beasts: who of necessity, seeing he cannot live without nutriment, must from corrupt elementated Elements receive nutriment. By which nutriment those pure Elements of which he was created, were infected; and so by little and little declined into corruption, untill one quality exceeded another, and destruction, infirmity, and last of all separation, and death of the whole compound followed. So that now they are neer unto corruption and death, who are procreated in corrupt Elements, of corrupt Seed, and not in Paradise; for Seed produced out of corrupt nutriments cannot be durable; and by how much the longer it is since the driving forth of man out of Paradise, so much the neerer men are to corruption; and by consequence their lives are so much shorter, and it will come to this passe, that even generation it selfe by reason of the shortnesse of life shall cease. Yet there are some places, where the Aire is more favourable, and the Starres more propitious, and there their Natures are not so soon corrupted, because also they live more temperately: Our Countrey-men by reason of gluttony, and inordinate living make quick hast to corruption. This experience teacheth, that they that are born of the seed of infirme Parents doe not live long. But if man had continued in Paradise, a place sutable to his Nature, where all the Elements were as incorrupt, and pure as a virgin, hee had been immortall for ever. For it is certain that when pure Elements are joined together equally in their vertues, such a subject must be incorrupted, and such must the Philosophers Stone bee: To this Creation of Man the ancient Philosophers have likened this Stone, but Modern Philosophers understanding all things according to the letter doe apply it to the corrupt generation of this age.

This Immortality was the chief cause that Philosophers exercised their wits to find out this Stone, for they knew that man was created of such Elements which were sound and pure. They therefore meditated upon that Creation, which, when they knew to bee naturall, began to search further into it, whether such uncorrupted Elements could bee had, or if they could be joined together, and infused into any subject. Now to these the most High God, and Maker of all things revealed, that a composition of such Elements was in Gold: For in Animalls it could not be had, seing they must preserve their lives by corrupt Elements; in Vegetables also it is not, because in them is found an inequality of the Elements. And seeing all created things are inclined to multiplication, the Philosophers propounded to themselves that they would make tryall of the possibility of Nature in this Minerall Kingdome; which being discovered, they saw that there were innumerable other secrets in Nature, of which, as of Divine secrets, they have wrote sparingly. So now thou seest how corrupt Elements come to bee in a subject, and how they are separated; when one exceeds the other, and because then putrefaction is made by the first separation, and by putrefaction is made a separation of the pure from the impure, if then there be a new conjunction of them by vertue of Fire, it doth acquire a form much more noble then the first was. For in its first state, corruption was by reason of grosse matter mixed with it, which is not purged away but by putrefaction, the subject thereby being bettered; and this could not be but by the vertues of the foure Elements, which are in every compound thing, being joined together: for when a Compositum must perish, it perisheth by the Element of Water; and whilest they lie thus confusedly, the Fire together with the Earth, and Aire which it is in potentially, agree together, and by their united forces do afterward overcome the Water, which they digest, boile, and lastly congeal; and after this manner Nature helps Nature. For if the hidden Central Fire, which is the life of all things overcomes, and works upon that which is neerer to it, and purer, as it selfe is most pure, and is joined with it: so it overcomes its contrary, and separates the pure from the impure, and there is a new form generated, and if it bee yet a little helped, much more excellent then the former. Sometimes by the wit of a skilfull Artificer there are made things immortall, especially in the Minerall Kingdome. So all things are done by Fire alone, and the government of Fire, and are brought forth into a being, if thou hast understood mee.

Here now thou hast the originall of the Elements, their Natures, and operations described unto thee very briefly, which is sufficient for our purpose in this place. For otherwise if every Element were described as it is, it would require a great volume not necessary for our purpose. All those things, as wee said before, wee refer to our book of Harmony, where God willing, if wee live so long, wee shall write more largely of Naturall things.

OF THE THREE PRINCIPLES Of all things.

hese four Elements being described, we will now descend unto the Principles of things. But how they are produced of the foure Elements, take it thus. After Nature had received from the most high Creator of all things the priviledge of being Princesse over this Monarchy of the world, shee began to distribute places, and Provinces to every thing, according to its dignity; and in the first place shee made the Elements the Princes of the world; and that the will of the most High (in whose will Nature was placed) might be fulfilled, she ordained that one should continually act upon the other. The Fire therefore began to act upon the Aire, and produced Sulphur, the Air also began to act upon the Water, & brought forth Mercury, the Water also began to act upon the Earth, and brought forth Salt. But the Earth, since it had nothing to work upon, brought forth nothing, but that which was brought forth continued, and abided in it: Wherefore there became only three Principles, and the Earth was made the Nurse, and Mother of the rest. There were, as wee said, three Principles brought forth; which the ancient Philosophers did not so strictly consider, but described only two actings of the Elements (or if they were willingly silent in it, who shall censure them, seeing they dedicated their writing only to the Sons of Art?) and named them Sulphur, and Mercury, which also may suffice us, to be the matter of Metals, as also of the Philosophers Stone.

Whosoever therefore will bee a true Searcher of this sacred Science must of necessity know the Accidents, and an Accident it self, that hee may learn to what subject, or Element hee purposeth to come to, that through mediums hee may apply himselfe to that, if otherwise hee desire to fill up the number of four. For as these three Principles were produced of four, so also by diminution must these three produce two, Male, and Female; and two produce one incorruptible thing, in which those foure shall being equally perfect, be purified, and digested to the utmost; and so a quadrangle shall answer a quadrangle. And this is that quintessence, which is very necessary for every Artificer, being separated from many contraries. And so thou hast in these three Principles, in what naturall composition soever, a body, a spirit, and an occult soule; which three, if thou shalt joine them together being separated, and well purified, as wee said before, without doubt will by imitating Nature yeeld most pure fruit. For although the soule be taken from a most noble place, yet it cannot come whither it tends but by a spirit, which is the place, and mansion of the soule; which if thou wilt reduce to its due place, it is necessary that it be washed from all its faults; and that the place be purified, that the soule may be glorified in it, and never more be separated from it. Now therefore thou hast the originall of the three Principles, out of which it is thy part, by imitating Nature, to produce the Mercury of Philosophers, and their first matter, and to bring those Principles of things, especially of Metalls to thy purpose: seeing without those Principles it is impossible for thee to perfect any thing by Art, since also Nature her selfe can doe nor produce nothing without them. These three are in all things, and without them there is nothing in the world, or ever shall bee naturally. But because wee said before, that the ancient Philosophers named only two Principles, lest the Searcher of the Art should erre, hee must know, that although they did not describe any other but Sulphur, and Mercury, yet without salt they could never have attained to this work, since that is the key, and beginning of this sacred Science: it is that, which openeth the gates of Justice; it is that which hath the keyes to the infernall prisons, where Sulphur lies bound, as hereafter shal be more fully shewed in the third Treatise of the Principles, of Salt.

Now to our purpose, which is that these 3 principles are altogether necessary, because they are the neer matter. For the matter of Metalls is twofold. Neer, and remote. The neer is Sulphur, and Mercury. The remote are the four Elements: out of which God alone is able to create things. Leave therefore the Elements, because of them thou shalt doe nothing; neither canst thou out of them produce any thing but these three Principles, seeing Nature her selfe can produce nothing else out of them. If therefore thou canst out of the Elements produce nothing but these three Principles, wherefore then is that vaine labour of thine to seeke after, or to endeavour to make that which Nature hath already made to thy hands? Is it not better to goe three mile then four? Let it suffice thee then to have three Principles, out of which Nature doth produce all things in the earth, and upon the earth; which three we find to be entirely in every thing. By the due separation, and conjunction of these, Nature produceth as well Metalls, as Stones, in the Minerall Kingdome; but in the Vegetable Kingdome Trees, Herbs, and all such things; also in the Animall Kingdome the Body, Spirit, and Soule, which especially doth resemble the work of the Philosophers. The Body is Earth, the Spirit is Water, the Soule is Fire, or the Sulphur of Gold: The Spirit augmenteth the quantity of the Body, but the Fire augmenteth the vertue thereof. But because there is more of the Spirit in weight, then is of the Fire; the Spirit is raised, and oppresseth the Fire, and drawes it to it selfe: and so every one of them, encreaseth in vertue, and the Earth, which is the midle betwixt them encreaseth in weight. Let therefore every searcher of this Art conclude in his mind what he seeks for out of these three, and let him assist it in the overcomeing of its contrary; and then let him adde to the weight of Nature his weight, that the defect of Nature may be made up by Art, that shee may overcome what is contrary to her. We said in the Element of Earth, that the Earth was nothing else but the receptacle of other Elements, i.e. the subject in which those two, Fire and Water, do strive, the Aire mediating; if the Water be predominant, it brings forth things that are corruptible, and continue but for a time; but if the Fire overcome, it produceth things that are lasting, & incorruptible. Consider therefore what is necessary for thee. Moreover know, that Fire, and Water are in every thing, but neither Fire, nor Water makes any thing, because they only strive together, and contend concerning swiftnesse, and vertue, and this not of themselves, but by the excitation of the intrinsecall heat, which by the motion of the heavenly vertues is kindled in the Center of the Earth; without which those two could never doe any thing, but would both stand still in their own bound, and weight: but Nature afterward joined them two together proportionably, and then stirres them up by an intrinsecall heat, and so they begin to contend one with the other, and each of them will call to its help its like, and so they ascend and encrease, untill the Earth can ascend no higher with them; in the mean time those two by this retaining of the Earth are subtilized; (for in that subject of the Earth the Fire, and Water ascend incessantly, and act through the pores which are reserved, and which the Aire prepares) and out of their subtiliation proceed flowers, and fruit, in which they become friends, as you may see in Trees; for by how much the better they are subtilized, and purified by ascending, so much the better fruit doe they bring forth, especially if they end with their vertues equally joined together.

Now then the things being purged, and cleansed, cause that the Fire, and Water bee made friends, which will easily bee done in their own earth, which did ascend with them; and then thou shalt in a shorter time perfect it, then Nature could, if thou shalt joine them well together, according to the weight of Nature, not as it was before, but as Nature requires, and as is needfull: Because Nature in all compositions puts more of the other Elements then of Fire: alwaies the least part is Fire, but Nature according as shee pleaseth, addes an extrinsecall Fire to stir up that intrinsecall according to more, or lesse, in much, or little time; and according to this if the Fire exceed, or be exceeded, things perfect, or imperfect are made, as well in Mineralls, as in Vegetables. The extrinsecall Fire indeed doth not enter into the depth of the composition essentially, but only in vertue; for the intrinsecall materiall Fire is sufficient for it selfe, if only it hath nourishment, and the extrinsecall Fire is nourishment to it, and as it were Wood in respect of Elementary Fire, and according to such a nourishment it increaseth, and is multiplyed. Yet wee must take heed that there bee not too much extrinsecall Fire, for if any one eats more then hee is able, hee is choaked: a great flame devours a little Fire: the extrinsecall Fire must be multiplicative, nourishing, not devouring, so things are perfected. Decoction therefore in every thing is the perfection: so Nature addes vertue, and weight, and makes perfect. But because it is hard to adde to a compound, since it requires a long labour, wee advise that thou take away so much of that which is superfluous, as is needfull, and as Nature requires: The superfluities being removed mix them, then Nature will shew thee, what thou hast sought after. Thou also shalt know, if Nature hath joined the Elements well, or ill together, seeing all Elements consist in conjunction. But many practitioners sow Straw, for Wheat; and some both: and many cast away that, which the Philosophers love: some begin, and end, because of their inconstancy; they seek for a difficult Art, and an easy labour; they cast away the best things, & sow the worst; but as this Art is concealed in the Preface, so also is the matter cast away in the beginning. Now wee say, that this Art is nothing else, but the vertues of the Elements equally mixed: it is a naturall equality of hot, dry, cold, moist; A joining together of Male, and Female, which the same Female begot, i.e. a conjunction of Fire, and the radicall moisture of Metalls. By considering that the Mercury of Philosophers hath in it selfe its owne good Sulphur, more or lesse, depurated, and decocted by Nature, thou maist perfect all things out of Mercury: but if thou shalt know to adde thy weights to the weights of Nature, to double Mercury, and triple Sulphur, it will quickly be terminated in good, then in better, untill into best of all: although there be but one appearing Sulphur, and two Mercuries, but of one root; not crude, nor too much boiled, yet purged, and dissolved, if thou hast understood mee.

It is not needfull to describe the matter of the Mercury of Philosophers, and the matter of their Sulphur: no mortall man ever could, or ever hereafter shall bee able to describe it more openly, and cleerly then it hath already been described, and named by the Ancient Philosophers, unlesse he will bee an Anathema of the Art. For is so commonly named, that truly it is not esteemed of, therefore doe Students of this Art bend their minds rather to other subtilties, then abide in the simplicity of Nature. We doe not yet say, that Mercury of Philosophers is a common thing, and openly named, but the matter of which Philosophers doe make their Sulphur, and Mercury: for the Mercury of Philosophers is not to be had of it selfe upon the Earth, but it is brought forth by Art out of Sulphur, and Mercury joined together; it doth not come forth into light, for it is naked, but yet is covered by Nature in a wonderful manner. To conclude, we say with repeating Sulphur, and Mercury to be the Mine of our Quicksilver (but being joined together) that Quicksilver can dissolve Metalls, kill them, and make them alive, which power it receiveth from that sharp Sulphur, which is of its own nature. But that thou maist yet better conceive it, hearken to me whilst I tell thee the difference which is betwixt our Quicksilver, and common Quicksilver, or Mercury. Common Mercury doth not dissolve Gold, and Silver so, that it cannot be separated from them; but our Argent vive doth dissolve Gold, and Silver, and is never separated from them, but is as Water mixed with Water. Common Mercury hath combustible evill Sulphur, with which it is made black: but our Argent vive hath in it incombustible Sulphur, fixed, good, white, and red. Common Mercury is cold, and moist, our Mercury is hot, and moist. Common Mercury makes bodies black, and stains them: our Argent vive makes bodies as white as Crystall. Common Mercury is turned by precipitation into a Citrine powder, and an evill Sulphur: our argent vive by vertue of heat, into most white Sulphur, good, fixed, and fluxible. Common Mercury by how much the more it is decocted, the more fluxible it is: our Argent vive, by how much the more it is decocted, the more it is thickned. By these circumstances therefore thou maist consider how the Common Mercury differs from the Mercury of Philosophers. If thou dost not yet understand, do not expect it, for no mortall man will ever speake more plainly, and cleerly, then wee have done: but now of the vertues of it. Our Argent vive is of such vertue, that it is of it self sufficient for thee, and for it self without any addition of any extraneous thing, it is dissolved, and congealed by a naturall decoction only: but Philosophers for brevities sake adde to it its own Sulphur well digested, and ripened, and so they work.

Wee could cite the Writings of Philosophers to confirm what we have said; but because we have wrote clearer things then are in their Writings, they need not any confirmation, he shall understand who looks into other mens writings. If therefore thou wilt follow our advice, Wee advise thee, that before thou settest thy self to this Art, in the first place thou learn to hold thy tongue, and that thou inquire into the Nature of Mines, and Metalls, as also of Vegetables, for thou shalt find our Mercury in every subject, and from all things the Mercury of Philosophers may bee extracted, although it be neerer in one subject, then in another. Know also for certain, that this Art is not placed in fortune, or casuall invention, but in a reall Science, and that there is but this one matter in the world, by which, and of which the Philosophers Stone is made. It is indeed in all things, but in extracting of it a mans life would fail, and not be sufficient. Yet without the knowledge of naturall things, especially in the Minerall Kingdome, thou shalt be like a blind man that walketh by use. Truly such a one seeks after the Art but casually; and although, as it oftentimes falls out, that a man may by chance fall upon the matter of our Argent vive, yet then he ends the worke when hee should begin; and so as hee found it out casually, hee loseth it casually, because hee knows not upon what hee should ground his intention. Therefore this Art is the gift of the most high God: and unlesse God reveales it by means of a good wit, or friend, it is hardly known: for wee cannot bee all as Geber, nor as Lullius: And although Lullius was a man of a subtill wit, yet if hee had not received the Art from Arnoldus, certainly hee had been like unto those which find the Art with difficulty: So also Arnoldus confesseth that hee received it of a friend. For it is easy to write what Nature dictates: It is a Proverb, It is easy to adde to things already found out. Every Art, and Science is easy to the Master, but to a young Scholar not so: and to find out this Art there is a long time required, many vessells, great expence, and continuall labour, with much meditation, although to him that knows it already all things are easy, and light. To conclude therefore wee say, that this Art is the gift of God alone, which being known, he must also bee prayed to that he would give his blessing to the Art; for without this divine blessing it would be of no use, and unprofitable, which wee our selves have had experience of, seeing wee have by reason of this Art undergone great dangers, yea wee have had more mischief, and misfortune by it, then advantage: but there is a time when men are wise too late.

The judgements of the Lord are a great depth. Yet I admired at divine providence in these my misfortunes: for I alwaies had the protection of our great Creator alwaies at hand, that no enemie could bee too hard for me, or represse mee. The Angell of the Lord of this Treasury hath alwaies been my Keeper, into which Treasury the most High Creator hath shut close this treasure only, which hee will alwaies defend, and secure. For I have heard that my Enemies have fell into that snare which they laid for mee. They which would have taken away my life have lost their own; and some of them which would have taken away my goods have lost Kingdomes: Moreover, I know many that would have detracted from my good name, have perished with disgrace. So great preservation have I alwaies had from the great Creator of all things, who presently took mee from my Mothers wombe, put mee under the shadow of his wings, and infused the Spirit of understanding all naturall things, to whom be praise, and glory, for ever, and ever. So great blessings have I received from the most High God our Creator, that it is impossible not only for my pen, but my mind to comprehend. God scarce ever conferred upon any mortall man greater things, yea scarce so great. I wish I had so much affections, so much spirit, eloquence, and wisdome, that I might render meet thankes to him; for I know wee have not deserved so great things, only this I beleeve my selfe to bee, that in him alone I have alwaies trusted, doe trust, and shall trust. For I know that there is no mortall man is able to help mee, only this God, and our Creator; for it is a vain thing to trust in Princes, because they are men (as saith the Psalmist) and that all these have their breath of life from God, and this being taken away they are dust; but it is a safe, and secure thing to trust in the Lord God, from whom as from the fountain of goodnesse all good things doe most abundantly flow. Thou therefore that desirest to attaine to this Art, in the first place put thy whole trust in God thy Creator, and urge him by thy prayers, and then assuredly beleeve that hee will not forsake thee: for if God shall know that thy heart is sincere, and thy whole trust is put in him, hee will by one means or another shew thee a way, and assist thee in it, that thou shalt obtain thy desire. The fear of the Lord is the beginning of wisdome. Pray, but yet worke: God indeed gives understanding, but thou must know how, and when to use it: for as a good understanding, and a good opportunity are the gifts of God, so also is the punishment of sinne, when a good opportunity is omitted. But to return to our purpose; wee say, that Argent vive is the first matter of that work, and truly nothing else; whatsoever is added to it, ariseth from it. Wee have said oftentimes that all things in the world are made, and generated of the three Principles; but wee purge some things from their accidents, and being purged, joine them together againe; and by adding what is to be added, wee supply what is defective, and by imitating Nature, wee boile them to the highest degree of perfection, which Nature could by reason of Accidents never doe, and so ended where Art must begin. Moreover, if thou desirest to imitate Nature, imitate her in those things, in which shee workes. And let it not trouble thee that our Writings seem to contradict one another in some places; for so it must bee, lest the Art be too plainly disclosed: But do thou make choice of those things which agree with Nature, take the roses, and leave the prickles. If thou dost intend to make a Metall, let a Metall be thy ground work, because of a Dog is generated nothing but a Dog, and of Metall, nothing but a Metall: for know for certain, if thou shalt not take out of Metall the radicall moisture, well separated, thou shalt never doe any thing; without grains of Wheat thou shalt till thy ground in vain: there is but one thing, but one Art, but one operation. If therefore thou wilt produce a Metall, thou shalt ferment with a Metall; and if thou wilt produce a Tree, let the seed of the Tree be thy ferment. There is as we said, but one operation, and beside it there is none other that is true. All they therefore are mistaken that say, that any particular thing, besides this one way, and naturall matter is true; for a bough is not to bee had, but from the trunk of a Tree: It is an impossible, and senselesse thing to go about to produce a bough; it is easier to make the Elixir it selfe, then any particular thing, although most simple, that will bee advantageous, and abide a naturall examination, and tryall. Yet there bee many that boast they can fix Silver, but it were better for them if they could fix Lead, or Tinne, seeing in my judgement it is all one labour, because they doe not resist the tryall of the fire, whilest they abide in their own nature; but Silver is in its nature fixed enough, and needs not any Sophisticall fixation. But seeing there are as many opinions, as men, wee will leave every one to his own opinion: Let him that will not follow our counsell, and imitate Nature, continue in his errour. Indeed particulars may easily bee made, if you have a Tree, whose young twigs may bee graffed into divers trees; as if you have one water, divers kinds of flesh may be boiled in it, and according to the diversity of the flesh the broth hath its tast, and this from the same foundation. Wee conclude therefore that there is but one Nature, as well in Metalls as in other things, but her operation is various; also there is one universall matter according to Hermes. So from this one thing all things proceed. Yet there bee many Artificers, who follow every one his own fancy. They seek a new Nature, and new matter; and in conclusion they find a new nothing, because they interpret the Writings of Philosophers not according to the possibility of Nature, but the letter. But all these are of that Assembly, of which mention hath been made in the Dialogue of Mercury with the Alchymist, who return home without any Conclusion; they looke after the end, without any medium, or indeed beginning; and the reason of this is, because they endeavour not to attain to the Art out of the Principles, and grounds of Philosophers, and reading of the books of Philosophers, but from reports, and receipts of Mountebankes: (although now indeed the books of Philosophers are perhaps destroyed by the envious, by adding in some places, and detracting in others) afterwards when things doe not succeed, they betake themselves to Sophistications, and assay divers vaine operations, by making whites, by making reds, by fixing Silver, and extracting out the soul of Gold; which in the Preface of the booke of the Twelve Treatises hath been sufficiently denyed. We doe not deny, yea, we doe say that it is altogether necessary, that the Metallick soule bee extracted, but not for any Sophisticall operation, but for the Philosophicall work, which being extracted, and purged, must againe bee restored to its owne body, that there may bee a true resurrection of a glorified body. This was never our purpose, to be able to multiply Wheat without the seed of Wheate, but that that extracted soul bee able in a Sophisticall way to tinge another Metall, know that it is a thing most false, and that all those that boast of doing of it, are Cheaters: but of that more fully in the third Principle of Salt, since here is not place for any further Discourse.

OF SVLPHVR:

he Philosophers have not undeservedly placed Sulphur in the first place amongst the three Principles, as being the most worthy Principle, in the knowledge of which the whole Art consists. Now there is a threefold Sulphur, and that is to be chosen above the rest: a Sulphur tinging, or colouring: a Sulphur congealing Mercury: the third is essentiall, and ripening. Of which we ought to treat seriously, but because we have set forth one of the Principles by way of Dialogue, so also wee shall conclude the rest, lest we should seem to be partiall, and detract from either of them. Sulphur is more mature then any of the other Principles, and Mercury is not coagulated but by Sulphur: therefore our whole operation in this Art is nothing else but to know how to draw forth that Sulphur out of Metalls, by which our Argent vive in the bowels of the Earth is congealed into Gold, and Silver: which Sulphur indeed is in this work in stead of the Male, but the Mercury in stead of the Female. Of the composition, and acting of these two are generated the Mercuries of Philosophers.

Wee told you in the Dialogue of Mercury with the Alchymist, of an Assembly of Alchymists that were met together to consult out of what matter, and how the Philosophers Stone is to be made, and how that by the misfortune of a tempest they were without any conclusion dispersed almost through the whole world. For there arose a strong tempest, and very great wind, which dispersed them all abroad, and so blowed through some of their heads, that till this time they cannot yet recover themselves, by meanes of which divers sort of worms are bred in their brains. Now there were amongst them men of divers opinions, and conditions, and among the rest there was this Alchymist, which in this Treatise I shall discourse of: hee was otherwise a good man, but without a Conclusion, or unresolved, also of the number of those, who propound to themselves to find out the Philosophers Stone casually, and he was companion to that Philosopher, who disputed with Mercury. Now this man said, if it had been my fortune to have spoke with Mercury, I should have fished him dry in few words; that other, saith hee, was a foole, hee knew not how to proceed with him. Mercury indeed never pleased mee, neither indeed do I think there is any good in it; but I approve of Sulphur, because at that meeting wee discoursed most excellently of it: if that tempest had not disturbed us, wee had concluded that that had been the first matter, for I am not wont to trouble my selfe with light, and triviall matters, my head is full of profound imaginations. And so being full of confidence hee resolves to work in Sulphur, hee began therefore to distill it, to sublime, calcine, to fix it, to make oyle per Campanam of it, sometimes by itselfe, and sometimes with Crystals, and Egge-shels, and hee tryed divers other operations about it: and when hee had spent much time and costs, and could find nothing to his purpose, he was sad, and being in a miserable perplexity passed over many nights without sleep; also oftentimes hee went forth out of the City, to behold things, that hee might the more conveniently devise something that was certain in his operation: Now it fell out upon a time, as he was walking up and down, hee fell into an extasy with beholding of things, and came unto a certain green Wood, very full of all manner of things; in which were Mines of all Mineralls, and Metalls, and all kinds of beasts, and birds, and abundance of Trees, Herbs, and fruit: there also were divers conduits of water, for in those places there was no water to be had, but what was brought thither by divers instruments, and pipes, and this by divers Artificers from divers places: that was the chiefest, and clearer then the rest, which was drawne by the beams of the Moon; and this was procured only for the Nymph of the Wood. There also did feed Bulls, and Rams, and the Shepheards were two young men, whom the Alchymist asking, said, Whose Wood is this? whom they answered saying, This is the Wood, and Garden of our Nymph Venus. The Alchymist walks up, and down in it: and the place pleased him well, but yet hee did still think of his Sulphur; and so being weary of walking, and in a sad condition sate by the side of the channel, under a certain tree; and began to lament most miserably, bewailing his time, and charges, which he spent in vain with operating (he could not els have deceived others, but have damnified himself only) and said, What is this, all men say it is a thing common, of small esteem, easy, and I am a learned man, & I cannot find out this wretched Stone. And so in his lamentation he began to curse Sulphur, because he had spent so much cost, and labour in vain upon him: and Sulphur also was in that Wood, but this was unknown to the Alchymist. Whilst he was thus lamenting, he heard this voice as it were of some old man: Friend, Why dost thou curse Sulphur? The Alchymist looked every way round about him, and seeing no body, was afraid. But that voice said to him again, Friend why art thou so sad? The Alchymist taking courage, said, Sir, The hungry man is alwaies thinking upon bread, so doe I alwaies upon the Philosophers Stone. Vox, And why dost thou curse Sulphur? Alch. Sir, I beleeved that that was the first matter of the Philosophers Stone, and therefore in working upon it many years, I spent much, and could not find that Stone. Vox. Friend, truly I know that Sulphur is the true, and principall subject of the Philosophers Stone, but I know not thee, nor any thing of thy labour, and intention: thou dost without cause curse Sulphur; because he is in cruell prisons, and cannot be at hand to every body; seeing hee is put bound in a most dark dungeon, and goes not forth, but whither his Keepers carry him. Alch. And why is he imprisoned? Vox. Because hee would bee obedient to every Alchymist, and doe what they would have him, contrary to his Mothers will, who forbad him to obey any, but such as knew her, wherefore shee put him into prison, and commanded that his feet should be bound, and set Keepers over him, that without their knowledg, and pleasure hee should goe no whither. Alch. O wretch! for this reason hee could not come to mee: truly his Mother doth him great wrong: and when shall hee bee let out of those prisons? Vox, O friend! The Sulphur of Philosophers cannot goe forth hence but in a long time, and with a great deale of labour. Alch. Sir! And who be his Keepers that keep him? Vox, Friend! His Keepers are of the same stocke, but Tyrants. Alch. And who art thou, and how art thou called? Vox, I am Judge, and Governour of the prisons, and my name is Saturne. Alch. Then Sulphur is kept in thy prisons. Vox, Sulphur indeed is kept in my prisons, but hee hath other Keepers. Alch. And what doth hee doe in the prisons? Vox, He doth whatsoever his Keepers will have him. Alch. And what can hee doe? Vox, Hee is the maker of a thousand things, and is the heart of all things; hee knows how to make Metalls better, and corrects Mineralls, teacheth Animalls understanding, knowes how to make all kind of Flowers in Hearbs, and Trees, and is chief over them, corrupts the Aire, which hee amends again: hee is the Maker of all Odours, and Painter of all Colours. Alch. Out of what matter doth hee make Flowers? Vox, His Keepers afford matter, and vessells, but Sulphur digests the matter, and according to the variety of his digestion, and weight, various Flowers, and Odours are produced. Alch. Is hee old? Vox, Friend, Know that Sulphur is the vertue of all things, and is the second by birth, but yet older then all things, stronger, and more worthy, yet an obedient child. Alch. Sir, How is hee known? Vox, Divers wayes, but best by the State of the Vitalls in Animalls, by the colour in Metalls, by the odour in Vegetables: without him his Mother works nothing. Alch. Is hee the sole heir, or hath hee brethren? Vox, His Mother hath but only one son like him, his other brethren are associated with evil things, hee hath a sister which he loves, and is againe beloved by her, for shee is as it were a Mother to him. Alch. Sir, is hee every where uniform? Vox, According to his Nature, but hee is changed in the prisons; yet his heart is alwaies pure, but his garments are stained. Alch. Sir, Was hee ever at liberty? Vox, Yea, especially in those times when there were such wise men, betwixt whom, and his Mother there was great familiarity, and friendship. Alch. And who were they? Vox, There were very many: There was Hermes, who was as it were one with his Mother: After him were many Kings, and Princes, as also many other wise men, in ages since, as Aristotle, Avicen, &c. who set him at liberty: These knew how to unloose his bonds. Alch. Sir, What did hee give them for setting of him at liberty? Vox, Hee gave them three Kingdomes: for when any doth unbind him, and releaseth him, then he overcomes his Keepers, which before did govern in his Kingdome, and delivers them being bound to him that released him, for to bee his subjects, and gives him their Kingdomes to possesse: but that, which is more; in his Kingdome is a Looking-glasse, in which is seen the whole world. Whosoever lookes in this Glasse may see, and learn in it three parts of the wisdome of the whole world, and so shall become very wise in these three Kingdomes, such were Aristotle, Avicen, and many others, who as well as they before them, saw in this glasse how the world was made: By this they learned what were the influences of the Celestiall vertues upon inferiour bodies, and how Nature by the weight of Fire compounds things; as also the motion of the Sun, and Moon: especially that universall motion, by which his Mother is governed: by this they knew the degrees of heat, cold, moisture, drynesse, and the vertues of hearbs, and indeed of all things, whence they became most excellent Physitians. And truly, unlesse a Physitian be such a one as knows, why this hearb, or that, is hot, dry, or moist in this degree, not out of the books of Galen, or Avicen, but out of the originall of Nature, from whence they also understood these things, hee cannot bee a well grounded Physitian. All these things they diligently considered, and bequeathed their Writings to their successors, that men might bee stirred up to studies of a higher Nature, and learn how to set Sulphur at liberty, and unloose his bonds: but men of this age take their Writings for a sufficient ground, and authority, and seek no further; and it sufficeth them if they know how to say, So saith Aristotle, or; Thus saith Galen. Alch. And what say you, Sir, Can an herb bee known without an Herball? Vox, Those ancient Philosophers wrote their Receipts out of the very Fountain of Nature. Alch. How Sir? Vox, Know that all things in the earth, and upon the earth, are generated, and produced of three Principles; sometimes of two, to which the third is joined: he therefore that knows these three Principles; and the weight of them, how Nature joins them together, may be easily able by decoction to understand the degree of Fire in the subject, whether well, or ill, or indifferently decocted, and that according to more or lesse: For all Vegetable things are known by those, who know the three Principles. Alch. And how is this done? Vox, By sight, tast, and smell; in, and from these three senses are gathered the three Principles of things, and the degrees of their digestions. Alch. Sir, They say that Sulphur is a Medicine. Vox, Yea, and the Physitian himselfe, and to them that set him free from prison, by way of thankfulnesse hee gives his blood for a Medicine. Alch. Sir, the universall Medicine being had, how long may a man preserve himselfe from death? Vox, Even to the term of death: but this Medicine must bee taken cautiously, for many wise men have been destroyed by it before their time. Alch. And what say you Sir, Is it poison? Vox, Hast not thou heard that a great flame of fire destroyes a little one? There were many Philosophers, which received the Art from other mens experience, which did not so throughly search into the vertue of the Medicine; yea, by how much the more powerfull, subtiler the Medicine was, it seemed to them to bee the more wholsome; and if one grain of it can passe through many thousands of Metalls, much more Mans body. Alch. Sir, How then must it be used? Vox, It must bee so used, that it may strengthen the Naturall heat, but not overcome it. Alch. Sir, I know how to make such a Medicine. Vox, Thou art happy if thou dost know. For the blood of that Sulphur is that intrinsecall vertue, and siccity that turnes, and congeals Quicksilver, and all Metalls into Gold, and Mens bodies into health. Alch. Sir, I know how to make oyle of Sulphur, which is prepared with calcined Crystalls; I know also another, which is done by a Bell. Vox, Certainly then thou art a Philosopher of that Assembly; for thou dost understand, and expound my words aright, as also, unlesse I am deceived, of all the Philosophers. Alch. Sir, Is not this oyle the blood of Sulphur? Vox, O Friend! the blood of Sulphur is not given to any but to those, who know how to set him free from prison. Alch. Sir, doth Sulphur know any thing in the Metalls? Vox, I told thee, that hee knows all things, and especially in Metalls, but his Keepers know that there he could bee easily set at liberty, wherefore they keep him there bound fast in most strong prisons, so that hee cannot breath, and they are afraid lest hee should come into the Kings palace. Alch. Is hee imprisoned so in all Metalls? Vox, In all; but not alike, in some not so strictly. Alch. Sir, And why in Metalls in such a tyrannicall manner? Vox, Because hee would stand in awe of them no longer, when hee shall once come to his Kingly palaces, for then hee can be seen, and looke freely out of the windows; because there he is in his proper Kingdome, although not yet as hee desires. Alch. Sir, and what doth hee eat? Vox, His meat is wind, when hee is at liberty, it is decocted; but in prison hee is constrained to eat it raw. Alch. Sir, Can those enmities betwixt him and his Keepers bee reconciled? Vox, Yes, if any one were so wise. Alch. Why doth not he treat with them concerning a pacification? Vox, That hee cannot doe by himselfe, because presently hee waxeth hot with anger, and rage. Alch. Let him doe it by a Commissioner. Vox, Certainly hee would bee the most happy man in the world, and worthy of eternall memory, who could tell how to make peace betwixt them; but this no man can doe but hee that is very wise, and can agree with his Mother, and have co-intelligence with her: for if they were friends, one would not hinder the other, but joining their forces together would make things immortall. Truely hee that would reconcile them together would bee a man worthy to be consecrated to eternity. Alch. Sir, I will compose those differences betwixt them, and free him, I am in other matters a man very learned, and wise: Besides, I am very good at operations. Vox, Friend, I see truly that thou art big enough, and thou hast a great head, but I know not whether thou canst doe those things or no. Alch. Sir, Perhaps thou art ignorant of what the Alchymists know, in matter of treaty they have alwaies the better of it, and truly I am not the last, so that his enemies will but treat with mee, if they will treat, assure your selfe that they will have the worst. Sir, beleeve mee, the Alchymists know how to treat, if they only will but treat with mee, Sulphur shall presently be at liberty. Vox, I like your judgement well, I hear that you are approved of. Alch. Sir, Tell mee if this bee the true Sulphur of the Philosophers? Vox, This truely is Sulphur, but whether it be the Philosopher, that belongs to thee to know. I have said enough to thee concerning Sulphur. Alch. Sir, If I can find his prisons, shall I bee able to set him at liberty? Vox, If thou knowest well, thou shalt; for it is easier to free him then find them. Alch. Sir, I beseech thee tell mee but this, if I find him, shal I make the Philosophers stone of him? Vox, O Friend! It is not for mee to judge, doe thou look to that, yet if thou knowest his Mother, and followest her, Sulphur being at liberty, the Stone is at hand. Alch. Sir, in what subject is this Sulphur? Vo. Know for certain that this Sulphur is of great vertue, his Mine are all things in the world, for hee is in Metalls, Hearbs, Trees, Animalls, Stones, and Mineralls. Alch. And what Devill is able to find him out lying hid amongst so many things, and subjects? Tell mee the matter out of which the Philosophers take him. Vo. Friend, thou comest too neer, yet that I may satisfie thee, know that Sulphur is every where, but shee hath some certaine palaces, where shee is wont to give audience to the Philosophers; but the Philosophers adore him swimming in his owne sea, and playing with Vulcan; when the Philosophers goe to him unknown in his vile garments. Alch. Sir, in the sea, why then is hee not mine, since hee is hid here so neer? Vo. I told thee that his Keepers put him into most dark prisons, lest thou shouldst see him, for hee is in one subject alone, but if thou hast not found him at home, thou wilt scarce find him in the Woods. But doe not thou despaire in finding of him out: I tell thee of a truth, that hee is in Gold, and Silver most perfect, but in Argent vive most easy. Alch. Sir, I would very willingly make the Philosophers Stone. Vo. Thou desirest a good thing, Sulphur also would willingly bee out of bonds. And so Saturn departed. Now a deep sleep seased upon the Alchymist, being weary, and there appeared to him this Vision, Hee saw in that Wood a fountain full of water, about which walked Sal, and Sulphur, contending one with the other, untill at last they began to fight; and Sal gave Sulphur an incurable wound, out of which wound, in stead of blood, there came out water, as it were most white milk, and it became to be a great river. Then out of that Wood came forth Diana a most beautifull Virgin, who began to wash her self in that river: whom a certain Prince, a most stout man (and greater then his servants) passing by, and seeing, began to admire at her beauty; and because shee was of a like nature with him, hee became enamoured with her, which when she perceived, shee was inflamed with love towards him. Wherefore as it were falling into a swoun she began to be drowned: which that Prince seeing, commanded his servants to help her; but they were all afraid to goe to the river; to whom the Prince said, Why doe you not help Diana that Virgin? To whom they replyed, Sir, this river is indeed little, and as it were dryed up, but most dangerous: Once upon a time wee were willing to go into it without thy knowledge, and wee hardly escaped the danger of eternall death; Wee know also that others that were our predecessors perished in it. Then the Prince himselfe laying aside his thick mantle, even as hee was armed, leaped into the river, and to help faire Diana hee stretched forth his hand to her; who being willing to save her selfe, drew also the Prince himselfe to her, and so were both drowned. A little after their souls came out of the river, flying above the river, and said, It was well done of us, for else wee could not have been freed from those bodies which are polluted, and stained. Alch. But doe you ever return into those bodies againe? Anime, Not into such filthy bodies, but when they be purged, and this river shall bee throughly dryed up by the heat of the sunne, and this Province shall bee often tryed by the Aire. Alch. What shall you doe in the mean time. Anim. Here wee shall fly upon the river till those clouds, and tempests shall cease. In the mean time the Alchymist fell into a more desired dream of his Sulphur; and behold there appeared to him many Alchymists coming to that place to seek after Sulphur, and when they found the carkasse of that Sulphur that was slain by Sal by the fountain, they divided it amongst themselves: which when the Alchymist saw hee also took a part with them; and so every one of them returned home, and began to work in that Sulphur, and till this day they doe not give over. But Saturne meets this Alchymist, and saith to him, Friend, how is it with thee? Alch. O Sir, I have seen many wonderfull things, my wife would scarce beleeve them; now also I have found Sulphur, I beseech you Sir help, let us make the Philosophers Stone. Saturnus. With all my heart, my friend, make ready then Argent-vive, and Sulphur, and give hither a glasse. Alch. Sir, have nothing to doe with Mercury, for he is naught, he hath deluded my companion, and many others. Sat. Without Argent-vive, in whose Kingdome Sulphur is the King, the Philosophers have done nothing, neither doe I know what to doe without it. Alch. Sir, Let us make it of Sulphur alone. Sat. Well then, my friend, but it will succeed accordingly. Then they took that Sulphur, which the Alchymist found, and they did what the Alchymist would have done, they began to work divers ways, and to make experiments of Sulphur in divers strange kind of furnaces, which the Alchymist had: but in the conclusion of every operation there was brought forth nothing but Matches, such as old women usually sell to light candles withall. Then they began a new work, and sublimed, and calcined Sulphur according to the Alchymists pleasure; but in what way soever they worked it, it succeeded as before, for still they made nothing but Matches; then said the Alchymist to Saturn, Truly Sir, I see it will not succeed according to my fancy, I beseech thee doe thou work alone, what thou knowest. Then Saturn said, See then, and learn. Hee then took two Mercuries of a differing substance, but of one originall, which Saturn washed in his owne urine, and called them Sulphurs of Sulphurs, and mixed the fixed with the volatile, and the composition being made, hee put it into its proper vessell, and lest the Sulphur should fly away, hee set a keeper over him, and then put him into a bath of a most gentle heat, according as the matter required, and hee made all things very well. Then they made the Philosophers Stone, because of the true matter a true thing must needs bee made. The Alchymist being very glad took the Stone with the glasse, and beholding the colour thereof, which was like burnt blood, hee was amazed, and by reason of too much joy hee began to leap, in which leaping the glasse fell out of his hands upon the ground, and was broken. And so Saturn vanished away. The Alchymist also being awaked out of his dream, found nothing in his hands but Matches which hee made of brimstone: but the Stone flew away, and doth still fly; whence it is called Volatile: and so that miserable Alchymist learned nothing else by that Vision but how to make Matches: who afterwards laying aside the Stone, became to be a Physitian; by searching after the stone of the Philosophers hee got the stone of the Kidneys. Last of all hee led such a life, as such kind of Alchymists are wont to doe, who for the most part become Physitians, or Quacksalvers, which thing will happen to all, who betake themselves to the Art casually without any foundation, but only by hearesay, or by meanes of Receipts.