A Short BOOK OF DIALOGUES, OR, (Certain) Colloquies of some Studious Searchers after the Hermetick Medicine and Universal Tincture. (continued 2)

B. I am extreamly satisfied, that I have already (thanks be to God) seen the whole Work, and have a sufficient thorough understanding of the whole Basis of the same, viz. that the purer and subtiler part is to be separated from the more impure and grosser part, and, by an often repeated Separation, and artificial Concentration, to be advanced into a most subtile, most pure, and most noble Quintessence, if any one has a mind to produce effects of some great moment, or to do more than common things. And now, as you have learned, from the words of our precedent Conference, the way of making an universal Medicine out of common Gold: So have you likewise again received, from this our present discoursing together, the Confection of the universal Medicament, out of our Saturnine Magnesia, which is the Root of the vulgar Gold. But, although both of these Medicaments are, as per se and singly alone, very excellent and effectual enough, yet notwithstanding it plainly, and clearly appears unto our ken, that the power and Virtues of both the universal Medicines admit of being promoted unto a far higher Degree; the which thing we see is possible to be done by the means of Conjunction, and is to be thus understood. When a Seed is implanted into its own growing Root, it attracts out of such a Root, which is of its own kind, or Nature a far better, and more nourishing Alimentary juice, than out of the gross Earth. For example, The Seed of a Rape Root being put in the Earth, produceth Rapes of the same bigness that the Rapes were of, from whence the Seed came: And as often as you shall commit that Seed (by sowing) to the Earth, you shall, notwithstanding, never have greater and better Rapes than those, from whence the Seed was taken. But now, if the Seed of some Rape be sown into some other Rape which is in the Earth, and which hath grown unto the half of its bigness already; that Seed will sprout forth, and grow up like as the other Seeds planted in the Earth will do, but yet sooner, because it finds a better Nutriment in its own Mother, than that does, which is planted in the bare Earth: And hereupon, it must necessarily produce a greater Rape Root, and from the greater Root will proceed a greater Seed. And this is the reason, that there are such great grown Rapes, which make every Body wonder at them: Some such I have seen, that weighed ten, twelve, yea and twenty Pound weight. If you have a mind to try, sow a few Rape Seeds, throwing them into the Earth, which when they shall have grown to the bigness of an Egg, take a wooden sharp stick, and make therewith a small hole, even into the middle of the said Rape, and then put thereinto your Rape Seed, and stop up the hole with soft [clammy] Potters clay, that so the Rain may not get in and rot the Root. Thus now, that Seed will also (as being in its own Root) grow up out of this Rape, existing and growing in the Earth, and will dilate that its Root, and advance it to a greater bigness. The Reason’s this, because it can attract unto it self a better and more convenient Nourishment from a Root of its own kind, than out of the bare Earth. And if you shall practise thus with other Seeds likewise, you will effect the same, as with this. N. B. From the Seeds of small Radishes, implanted into great Rape Roots, there grow huge Radishes. This kind of Propagation may not unfitly be likened to a Mothers suckling her Infant, which attracteth and draws its Nourishment from the Mothers Breasts: But the Mother it self receives her Nourishment from the Fruits of the Earth, and that, being changed into a sweet Milk, supplies the Infant, whereby it is sustained and nourish’d. But that I may lay the whole business afore your Eyes, by a more full Declaration, I will yet farther add one Similitude more. Take you some wild and not yet ripe Stock of a Pear, Apple, Cherry, or some other Fruit-bearing Trees, such, I say, as is not yet full grown, but is as yet constituted in its first tender Age, take off from it all its Boughs, which bear [but] a wild and sower Fruit, and Cut it all off even unto the bottom, and to the Stock standing out of the Earth plant a Cion, pluckt off from another Tree that does not bear wild fruit, into this Stock, betwixt the Bark and the Wood of the same, where ’tis cut off with the Saw, and fence it well with Wax, or tenacious Clay, &c. against the Rain: If now you shall thus do, and do your work Gardner-like, that fruitful Cion will draw unto it self the wild Juice, out of that wild Tree or Stock, and make it better, so that it will no more bear any wild Fruit, but such as that Tree did bear, from which the Cion was pluckt. If now, so small a Cion of some cultivated and fruitful Tree can so change the wild Juice of a wild Stock, that it becomes far better, and more noble: Why, should not Gold do the same in our Metallick Tree, when ingrafted in Lead as in its proper Root? Verily in my Opinion, there is not a better Earth (from which that golden Seed may attract unto it self an Alimentary Nourishment, and so multiply it self even to infinity) to be had, than its own proper Root. But yet, with this Proviso, that all the gross and degenerate Boughs be first cut off from that same gross Root, for so, it will the easilier and readilier change its wild and degenerate Juice, (when joyned to the golden Seed or Cion,) and so will be changed into a far nobler, and produce Fruits a thousand fold. You see, my Friend! what good Will I bear to you, in that I have so faithfully opened unto you all those things which I thought necessary to be known, for the perfecting of so great a Work. Ponder well in your mind, upon the Similitudes of the Rape and Cion, and believe, that what I have here spoken is not casually and at Random. For they have more hidden under them, than they seem to shew for, and than you would imagine. Length of time will open your Eyes, which are as yet blinded, as to abundance of things, (if God permit.)

A. Surely, Sir, I cannot chuse but wonder anew, when I accurately consider the things you have declared unto me, of changing the wild Nature, of the wild Vegetative Fruits into a tame, mild, Property: And that such a Transmutation of the ignobler Nature, into a more noble One, takes place also in Metallick Affairs. They are verily such things, as are of weighty Concernment, and most worthy a most accurate Consideration. But, indeed, who can sufficiently enough consider of all the Divine Miracles? Blessed be his most holy Name for evermore.

B. Amen.

A. I give unto you, for your courteous instruction, most hearty thanks, and remain obliged unto you all my whole Life. And thus with what hath been said, I commit both you and my self to Gods protection.

B. My dearest Friend, I have now performed the Promise I made unto you, and am not meanly delighted, in that you have understood the meaning of those things, which I have said unto you: But yet I cannot but admire, that you are not Covetously desirous of knowing yet more, and that you do not Crave an yet more prolix unfolding of more matters. For you well know, that you cannot every day have the Enjoyment of my Company.

A. For those things, which I at present received from you, do I return you most hearty thanks, another time God will vouchsafe more: The greatest desire I have at present, is to set about so great a Work, and to have the Fruition of the hoped for Fruit. If you are so minded, and bent upon doing Friendly Favours, I do request you, that you would oblige my Brother by your good turns, if he shall hap to come unto you, and Petition for ought at your hands, for you may assist him in some small, yet good, Arcanum: For he hath been stupid, or unapprehensive enough hitherto, and much needs some accurate instruction. But what shall I say? The sick looks after the Physician, he that is thorough Well has no need of him. Such things as are hard to be understood, exceed his Capacity: The more easie things are more commodious. And so again, Farewel.

The COROLLARY.

I have taught in this Dialogue, That the White Lac virginis (after its being extracted, by Distillation, out of the Black Magnesia, and after its Exaltation, in Virtue and Efficacy, by Rectification and Concentration,) is to be freed from its superfluous Humidity, and yet the dry Matter is to be made permanent in the Fire, by the gradual Operation of the Fire. Now for the more accurate Declaration sake; these things which follow shall be yet farther subjoyned.

That Fixation, if it be to be perfected by the [bare] help of the common Fire, requires a long and tedious time, so that there’s no reason for a Man to persuade himself, that he can finish the same in one years space. I speak by my own experience, for I my self have tryed, and find that it cannot be, that one year should suffice for the finishing of this Fixation, for indeed it requires a much longer time. For after that, I had so far advanced the Matter, that it had passed through all the Colours, as to flow when put upon a Red hot Plate, and to insinuate it self thereinto, like Oyls penetrating into a dry Hide, yet was it not fixt enough nor constant, nor served it for the tinging of the Metals, but when a vehement Fire was applyed thereunto, away it went in fume; but yet not without an evident Demonstration of the possibility of the same. For as much therefore, as it does not yield that satisfactory Fruit, [and Success] and seeing that such great Labours are not undertaken, without the expectation of some Profit, and that the hoped for Fruits cannot however be gathered, afore that the said matter is promoted to a perfect Maturity, and consequently dreads not any the most vehement Storms of the Fire any more; any one may easily conjecture, that there needs (as I said afore) a more tedious space of time for this Fixation, if it be to be done and perfected by the common Fire of Coals. But now, he that has the knowledge of the secret Fire, of the Ancient Philosophers, such an one will much easier, and speedier arrive unto the wished end of the Operation. The Nature of the vulgar and fugacious Minerals doth very difficultly and slowly admit of that Fixation, which is made with the Fire of Coals: And this I was unwilling to conceal from the diligent Searcher after the Secrets of Nature; yet farther adjoyning this Admonition, [viz.] that a very profitable Medicament may nevertheless be prepared in a shorter space of time, and an appearance made of the admirable, and highly delightful Variation of abundance of most delicate Colours. For the first Colour that appears is like the black head of a Crow, presenting it self to view like the Colour of black Glass. This blackness going off by little and little, gives place to the White, and pondrous Mass; which is called by the Philosophers, the White Swan, and not without reason, because that self same white Matter is not so compact and Stone-like, as that black Crows Head, but is porous, and not much unlike unto a kind of heap made of abundance of small and white Feathers. When this Whiteness is turned into a Yellow, those Feathers vanish, and the Mass returns to its former Compactness, and resembles the form of a yellow Stone: Of which if you put a little piece upon some Red hot Silver, or Copper-plate, it will at first stand like a Red blood, and afterwards penetrate the Copper-plate, and tinge it both within and without with a white Colour; but yet, somewhat brittle as yet, and yields in the Cineritium, or Cupel, some Silver, and operates in Medicine somewhat effectually, like the white Stone, but yet weaker. It likewise pierceth into a Silver-plate, like as Oyl into a Skin, and tingeth it with a yellow Colour, which being separated by the Cupel, and dissolved in Aqua Fortis, leaves excellent Gold in the bottom. I have not as yet made any farther Progress on the Operation, being quite tired, and weary of spending any longer, and more tedious time thereabouts, which however was necessarily requisite to the perfecting of this Tincture with the Fire of Coals. But yet I have by me all the Colours as they follow on after each other, which I can shew unto any one; whereby they may see with their Eyes the most evident possibility of Nature: To which end also I am minded to preserve those Tinctures by me, that they may be an everlasting Memorial of so great a thing?, unto my Posterity: But for my part, I will commend [to every one] that shorter way of bringing the work to the wished end, by the Mediation of the secret Fire of the Philosophers: Concerning which, the following Dialogue, and the little Book of Fires, treats. For the immature First Ens of Gold, cannot be excocted [or digested] into the desired Tincture by any thing more easily, than in its own proper secret Fire; and not by a Coal Fire.

And that it may clearly appear, that I have written the Truth, I will send unto some of my Friends (God willing) some of those white and yellow Stones, to be used not only in Medicine, but in Alchymy too; that so they may make tryal and experimentally find, that Tinctures have a Power of bettering, and amending Metals, afore they have arrived unto the half part of their Fixation.

The Third Dialogue, or Conference, betwixt B. and C. treating of the true Universal and particular Medicine of the ancient Philosophers, (extracted) out of such Gold as is yet fugacious, or Volatile, and immature; (and is) to be ripened by their secret Fire; which Operation is by them styled, the work of Women, and play of Children.

C.Good morrow heartily, my Friend! I wish you a good and prosperous Day.

B. I wish you the same, whence come you to us so early?

C. I have very earnestly for these several days waited for this hour, that I might see you, and have the Fruition of the most sweet Fruits of your Courteous instructions. My Brother A. sent me hither, and told me, that you had given him leave to send me unto you this day. I do therefore Friendly request you, that you would put a good Construction upon this my Boldness.

B. [My Friend!] I do not in the least take it ill, your Brother told me, that you were as yet ignorant and unskilled, in the more subtil Arcanaes and Secrets; and that you therefore needed not ought else, but some pretty easie Secret, which might be easily understood, and performed with small Expences, and yet be profitable and beneficial unto you.

C. Indeed, Sir, to tell you the plain Truth, such Arcanums as are profound ones, and to be penetrated into by a subtil Meditation, and which are of great moment, do far outreach my duller apprehension: And therefore I do not at this time desire any thing, more than this, viz. that I may obtain something that is not costly, and yet may effect so much in Medicine and Alchimy, as may serve me to live a little more commodiously and plentifully, as to Food and Raiment. And that you would be pleased, to render me a Master of this my desire, is my humble request unto you, again and again.

B. You do very prudently measure out your requests, according to your own Capacity. And indeed, sometimes, those things which are not Costly, nor are difficult in their Operation, are more profitable to a Man, than those things are, which they would fain get by the expence of a great deal of Charge, of a long time, and hard Labours: I will grant you your Request, and therefore hearken.

C. [Sir, I thank you,] and do listen.

B. Have you never read, or else heard from others, that those most ancient Philosophers, tell us that their universal Work, is not only most easie to be done, but withal no ways Chargeable. For they do openly Confess, that to the perfecting of their Work, a Man needs be at no more Expences, than two Florins, and that the Labour it self, even from the beginning to the end, is nothing else but mere Womens work, and Boys play.

C. You are pleased to offer me delicate Dainties, easie to be prepared, for I have not so much Money as is to be laid out upon those kind of chargeable and costly Labours: Neither will my Family Affairs admit thereof, viz. to spend my days in such sumptuous and chargeable Cookeries, and which are so full of most great Labours, and whose event too is oftentimes very uncertain. For I have heard some say, that the smallest Errour may destroy the whole Work, and quite spoil it, and so grievously affect such as operate about such great Secrets, with a very great loss of long time, and great Expences. And therefore such a Work, as I can attend upon without letting my taking Care of my Family, and which will need the disbursment of but a few Expences, will please me better than those other Costly ones would.

B. I readily believe, that this very thing you desire, will not only be exceedingly pleasing unto your self, but also unto many others besides. The Expences are but very small, and the Labours thereupon but little, so that each days Fire, which the Matter is to be set upon, may be taken Care for, in half an hours space. But now, though the Philosophers have made mention of very small Expences, and have comprised them in the compass of a couple of Florins, yet is that saying to be otherwise understood. Those Ancients made use of the greatest Florins, viz. the Rhenish ones, and also the Hungarian Crowns, each of which is of the value of five of our Florins. And if you thus understand it after this compute, I can easily shew unto you the Truth of their Assertion.

C. I do even think as you say: Sure we must not expect any [such] things for nothing; I am content, [and therefore, pray] let us proceed.

B. If our Work be called the labour of Women, and Boys play, it is expedient, that it be like unto Womens work, and Boys play: For else the Philosophers would have used an unfit similitude. You well know, what Labours your Wife is chiefly busied about, and what her daily Labour is she imploys her self in.

C. Yes, verily I daily see, that she doth boyl Food necessary for the Use of the whole Family, and being boyl’d sets it upon the Table to be eaten. This Labour she performs, at least twice every day, when Dinner and Supper is ended, she doth wash the Dishes, Pots, Goblets, and other Vessels, and cleans them, and makes them fit to put other new Food in, and to be served out to the Table. Besides too, this is her Office and Care, if haply a Pot be broken, or crackt, whereby it is made unfit to hold moisture any more, to substitute (in defect of Iron Pots) a new Pot made of Potters Clay, in the stead thereof: Such and the like Labours, as these, are in our Country called the Womens work.

B. Well, be it so: I will likewise shew unto thee, such a Labour in Chymical Operations, as resembles this. Therefore, like as the Female Sex do first wash the Flesh, Fish, Rapes, Pot-herbs, Roots, Apples, Pears, or other things with pure Water, which they mean to boyl, and then put them into the Pot, and pour thereunto as much Water as is requisite, and place it over the Fire, and boyl it so long, till all the crudity, or rawness being vanisht, the Meats become grateful to the Palat, and pleasant, and easily digestible by the Stomach. [So do we] They do likewise sometimes pour Wine upon Flesh and Fish, instead of Water, and add as much Salt as is convenient, together with some Spices, or odoriferous Herbs, by which they give the Fish and Flesh a most excellent Taste. But yet we must not forget Salt, above all the other Spices, or Seasonings, and odoriferous Herbs, for it Corrects and maturates the Flesh, Fish, and other hard Meats, more than other Spices. For we can well enough want these if they are not at hand, but as for Salt, there is always need of that, about the boyling of Flesh, Fish, and other Food. If therefore Flesh, or Fish are to be boyld well, then Salt water is requisite; and as for all the other Additions of Herbs, and odoriferous Spices, they only serve to give it a good pleasant Taste, and make it acceptable to the Palat, and to the Smelling. For the Flesh and Fish when boyl’d or stewed, do by their Magnetick Virtue attract so much Salt and grateful Savour, and Virtue, as they need: And that which remains, stays in the Water. Now the curious Dames do shut the tops of their Pots very well with their Covers, lest the efficacious Vapours should be forced away in fume by the Boyling, and not stay with the Flesh or other Meats. But the careless Housewifes do not much regard the covering of their Pots, from whence it comes to pass, that they lose these good and sweet Spirits, and then they fil up their Pots with new Water, by which doings, the Flesh, or Fish, do not get so sweet a Savour, as they would have, if that efficacious Water had been kept in and conserved. Some Women that are yet more curious, and diligent about their Cookery, do put upon their Pots, wherein they boyl their Meats, such a Cover as hath a fold in it, by which the Collected sweet and odoriferous Vapours may distil down into an under-put Vessel, which being thus gotten, they keep by them, to refresh and cherish with them, such as are weak and sick, when need requires. Others, to free themselves from this kind of Labour, do add as much Water as need is, together with Salt and Spices, to their Flesh, and so boyl it by little and little, shutting in the Vapours with a Cover, which else would go away, and the Meat taste of burning; And by doing thus, they are not necessitated to pour on any new Water, though this slow boyling takes up more time than that, which is done by a strong and uncessant Ebullition: I would have you well to observe these things, for ’tis not without cause that I utter them. And now let us examine the other similitude, and see what those Boys Plays are, that so we may afterwards accommodate even them too, to our Philosophical work. What therefore do you see concerning the Boys Plays, with what things, and after what manner do they Play?

C. How can I tell? They play as their Parents please to let them, or as they can get opportunity of Playing: As for my self, I do not grant my Children so much Liberty, to play when, and how they list themselves. I send them to the School and to the Church, and sometimes I allow them one hours Play for Recreations sake, nor do I allow them any other Play but at Bowls, [or Knickers] by which they moderately stir their Bodies, and exercise themselves, and Concoct their Meat, and this is far more profitable for them, than if they were constrained to sit always at home, without any exercise at all: Other play than this, I allow them not. Cards and Dice are unfit Plays for Boys, they are many times very hurtful to those of riper years, especially when by the too much abuse of them, they do so unprofitably waste their precious time, and cannot tell how to use a mean. I have indeed otherwise seen Boys, that meeting with some Sand get [thereout of] bright Stones, and play with them, but yet this is not usual. However, there is no play more frequent amongst Children, than that of Bowls, [or Knickers] which play they daily use, whatsoever time they can steal, to that purpose. Yea both at their going to School, and returning from School, you may see them presently busied about their Rubbers, or Knickers-play. They are very hardly restrained therefrom. If they want Money to buy the Bowls, or Knickers, they get a little piece of Potters Clay and moisten it with Water, and make up their little Bowls, or Pellets in their hands, and harden them in the Fire; which I remember, when I was a Boy, I often did. And besides this Boys play, no other is known unto me.

B. Very good, you have hit the nail on the head: And now let us see, whether or no the ancient Philosophers have (after the manner of Boys) played with small Bowls, or Knickers? and whether, or no, they have boyl’d their work in Pots, with as easie a Labour, as Women do. For of necessity they must have hit on doing after this wise, else could they not have compared their work to the Labour of Women, and play of Children. So then, if we are to imitate Women and Boys in our Operation, what Matters are we to make use of, for our boyling, in the stead of Flesh, Fish, and other Meats; and what Water is it, that is to be poured thereupon. For if we are minded to do any good effect, ’tis expedient, that we likewise know, what those Matters are, which admit of being boyled unto a Maturity in our fiery Water, and these verily must be such, (seeing they are to be maturated by boyling) as have a great Affinity with the said Water: Forasmuch therefore, as our Water is of a Metallick Nature, and yet all the Metals do in a manner arise, or proceed (in the Earth) therefrom, and are even at this very day advanced, by the very same (by the help of the Terrestrial and Central fire) by little and little unto perfection: All that we have to do is, to imitate the simplicity of Nature, which will never seduce us, for so without question, those most ancient Philosophers did do, who having borrowed their wonderful Work from Nature her self, do advise us to do no more, but to follow Nature, and to begin there, where Nature left off, and to ascend higher and to make that perfect, which is as yet imperfect: God hath prefixed unto Nature her bounds, which she cannot transgress [or go beyond:] But Art, doth much excel Nature, and performs those things which Nature cannot accomplish: Yea more, that which she can hardly do in the Earth in a thousand years time, Art effects in one year, and this is easily confirmed by many Testimonies. Now as to the Generation and Maturation of the Metals, Nature useth a most simple or plain way, a very slow one, but yet safe. From thence ariseth the Errour of many a Man, who do not follow Nature, but the guidance of their own phantastick Brains, never effecting ought of good, but remain always Novellists in the same, what Labours soever they undertake, and what Expences soever they are at: Although the ancient Philosophers do by their many Admonitions set afore us, that most simple Course of Nature for us to imitate; and they have especially hinted to us, that their Work is so simple, that should they but openly and clearly have treated of the same, even the Women would deride it and say, that the Male kind had learned their Art from them. Yea, it is so very vile a Work, that no Body would be able to believe it, and upon this Account, the Philosophers have done their utmost, to hide and obscure the Art the most they could, least they should be contemned by the proud deriders, (who Soaring aloft seek after things too high for them,) and be accounted for Cheats and false Writers. And this is the main and chiefest Reason, why this Art being so wrapt up in darkness of a most profound Silence, lyes hitherto hid from the whole Troop of Sophisters, and such deriding Fellows. Sendivow (as we have already several times hinted) doth expresly say, that he had oftentimes declared the whole Art, to not a few word for word, unto whom, that Art did nevertheless seem so very vile and mean, that they could not at all believe any likelihood of Truth in his most true words, and so left the Work unattempted. The same Sendivow doth also say, That had the most skilful Hermes, the most quick witted Geber, and most illuminated Lully been again alive, and beheld our Laboratories stored with so many, and such various Instruments of Glass, Earth, Iron, and other Matters, and such several Fornaces, they would be ravished into a most high Admiration, like so many Boys, and would be but as it were our Scholars, as concerning those Vessels and Fornaces, all which however, we have learned from their Writings, but yet we are destitute of that most excellent Work which was wrought by them in so simple a Way, and it hitherto flies our subtile and acute Wits. And, my dear Friend, he also tells us, that we should fly aloft into the lofty Air with our Wings, for the Work is simple, vile and abject, the which, you may sooner comprehend [or feel] with your hands, than apprehend by the subtilty of your Wit or Cogitations.

C. All these things may very sufficiently serve to rid us out of so great a Labyrinth, but I pray, Sir, how comes it about, that we do sottishly persuade our selves, that those things are so very difficult, which notwithstanding are so very simple, vile, and abject.

B. It is indeed, to him that has knowledge of the same, an easie, vile, and simple thing: But very difficult and intricate to him, that laying aside the way of Nature, thinks himself able to learn so great an Art out of Books, which (by their leave) though, seems a thing almost impossible to be done. For the Philosophers have so prolixly, intricately, and obscurely described the whole Mystery, that their so prolix and dark Writings would sooner lead a Man from the true and right way, so far off are they from reducing him thereinto.

C. I my self find, that this is most certainly true, for I never heard as yet of any Man, or read of any, that learned the Art out of Books: But that almost all of them who were skilled in the same, do Confess, that they became Masters of the same, either by Divine Inspiration or Revelation, or by the help of some Friend. There’s no Body can contradict those things which you have here induced, for the Confirmation of your Opinion. And now, Sir, let us set upon the Work it self, and diligently pray unto God and wait for his Blessing.

B. Content, hearken therefore attentively.

C. So I do.

B. Did you never find in the reading of the Philosophers, that all the imperfect Metals may in a Particular way be promoted to the perfect Maturity of Gold or Silver, by their dry Water which wetteth not the hands: But being not content with this effect, they have promoted the first Ens of Metals (by the help of their occult, fiery, and ripening Water) to a more than perfect Constancy, and Fixity in the Fire, and have concentrated it to the form of Gold.

C. I remember, that I have read of such things as these, though by reason of my unskilfulness and ignorance, I could not understand the least Particle of their meaning: For I am altogether ignorant of that kind of wonderful, and yet, to every Body well known Water: And so shall still remain until it be shewn (and pointed at) with the Fingers.

B. Look here, here’s a piece of admirable Water which is every where in all places easie to be found, yea, in the poorest Country-mens Houses, nor doth it deny any Man, the Possession and having it.

C. Who would ever have believed, or thought, that there was any good hidden in so vile and abject a Body?

B. [I wonder] wherefore [it is] that no Body can think of this Matter, seeing it is evident, that in our Water the first Entities of all the Metals are abundantly hidden, as in their own proper Seed, out of which they are generated in the Earth, and ripened unto perfection. Those first Entities are but extracted out of this our Water, by [peculiar] Magnets. And now, like as every Metal hath its own Magnet, even so every one [of them] hath its proper Magnet, by which it is concentrated into a narrow Room. I will declare unto you the Truth of this business, by an example taken from the Metals. If you have a Water fully impregnated with Copper, and you desire to have Copper out of the said Water, you will easily bring this to pass, if you shall but put in to that Water, which holds in it the Copper, a piece of clean Iron, the which Iron, (as being the true Magnet of the Copper,) will attract unto it self, all the invisible Copper out of the Water, and gather it into a visible and palpable Metal. If Silver be dissolv’d in any Water and made invisible, and you would again have it, put into the Solution a Plate of pure [or clean] Copper, which (after a Magnetick manner) will gather together [or draw out] all the Silver in his own [Silvery] Body, and make it visible and palpable. Now when Gold is dissolved in some Water, and largely dispersed, [as I may say] and you would again have it [in the form of Gold;] then put in some ☿ or Ar. vive in that Water, and boyl it a little therewithal, (as was done above, with the Copper and Silver) and you shall presently see all the Gold to be attracted, and gathered together by the Mercury, insomuch that there will not remain ought of the Gold in the Water, because it follows the Attraction of its own Magnet, Mercury. These Metallick and Magnetick Operations, are a sufficiently manifest Information unto us, and do point out unto us (as with a Finger) the way, of the extracting, not only good Metals in a Particular manner, but also far better things than Metals, (viz. the Tincture, or form of Gold) out of our stinking Water, in an Universal way, by such Magnets, as are fit and apt in Nature for this Extraction. Another similitude we have from the Earth, and Rain water, with which the Fruits of the Earth are moistned: Put you in such an Earth moistned with that Water, as many Seeds as you please; each of them, will (by its Magnetick Virtue) attract unto its self, its own like, for its Multiplication, and will leave to the other Seeds, to attract each of them its like also. If now, by this similitude, the Scope or end I aim at, may be made manifest unto you, there is yet hopes you may be holpen: If not, I do not see, by what means you can be succoured, forasmuch as it would be too tedious here to use many other Circumstances. For when we are certainly assured, that the first Ens, or the very Form of Gold is plentifully hidden in our Water, we do by very good right seek after that best part, viz. the form of Gold, and leave the other first Entities of the rest of the Metals, in the Water. And now Ile shew thee another similitude: Dissolve in one and the same Water, ☉, ♀, ♂, ♃, ☿, that so you may have all these Metals commixt together in the same: If now you desire to extract the best of them, viz. the Gold there out of, what hurt will the other bring you, if they remain in the Water. Such therefore as the Magnet is, which you put into that same Water, such is the Metal too, that you shall extract. If therefore we particularly seek ☉ and ☽ in our Water, it will be expedient, that we put unto this spiritual ☉ and ☽ their proper Magnet, unto which Magnets, they (being precipitated) do stick on, and are by little and little fixed [on thereunto.] And now if we seek after something better than ☉ and ☽, viz. the form and Tincture of Gold, it will be necessity, that we also apply such a [suitable] Magnet, which may draw out nothing else but the Tincture or Form of Gold, which being precipitated [thereout of] may be fixed. And thus have I here told you all those things that are necessary to be known. If you are minded to extract in a Particular way, Sol and Lune out of the Universal Mineral water, you must then put unto them their Magnet, viz. an Amalgama of Copper, and Argent vive: For the Copper draws to it self the spiritual Silver, and the ☿ the spiritual Gold, out of the said Water, and brings it unto a Fixation [or Corporeity] with it self, [or, as it self is.] But if you are minded, or desirous, of getting some better thing, than the Gold it self, or Silver, is, viz. a Tincture, you must then needs adjoyn thereto its own peculiar Magnet, for, without it, you cannot effect any thing at all: But that you may know, what the true Magnet of the Tincture is, I say unto you, That is the Compeere, or Companion of our Water, and not of the Metals: For like seeks its like, as the Philosophers say, Nature rejoyceth with Nature, Nature overcomes Nature, Nature retains Nature: More than these things I have told you, it is not needful for you to know: Consider therefore very accurately what I have said, and beg of God by your Prayers a blessing, which if you do, you shall not err, but yet you will not be all of a sudden Master of what you desire. All these things have their determinate times, like as a Grain of Wheat Sown in the Earth, the which requires a time to ripen in, nor doth it wax ripe afore the time appointed for Maturation be come about. Follow you the Advice left by Geber, and do not hasten on your Work, by any the least hasty speed: For he tells us expresly, that all hastning in our Work is of the Devil. And as concerning what is to be known, and what a one the Student of so noble an Art ought to be, you will find described in the Fifth Part of my Spagyrical Pharmacopœa. And what think you now? Can you thoroughly understand me?

C. Yes, Verily, I do well enough understand those things which I have hitherto heard from you, But yet this Womens work, which you began a Declaration of, is not sufficiently clear unto me, nor is that Boys-play, which is done with small Bowls or Knickers, I do not thoroughly understand that neither, viz. how it may be compared with the work of the Philosophers. Were but these things made clear and evident unto me, I would Ranck my self amongst the number of the Masters of the Art.

B. Well then, come let us go on and see, by what means the Philosophers are wont to make their little Bowls. [Note!] Like as the Boys make use of Earth and Water, for the making of their Pellets or Knickers: So likewise will we use our Earth, and our Water to the making of our small Bowls or Pellets: Ours, I say, not the vulgar and common Earth and Water, for they are unprofitable as to our Work. But tis indifferent, and all one, whether we take Yellow, Red, or white Earth, because all of them are of one and the same Nature. According to the Colour of the Earth which we use, will the Colour of the small Balls we make, be: We have here at hand a threefold Earth, a yellow Earth of Gold, a white of Silver and a Red of Copper. This threefold Earth will we moisten with our Water or Mercury, and so make up a Paste or Mass of the two, which the Chymists call an Amalgama. This Paste will we wash with pure Water, grinding it so long ’twixt our Fingers, till there be to appearance of any father impurity, and that it admits of being easily washt, or broken with the Fingers. Being thus well washt, we will put it in a Skin, or Cotton, and tye it firmly in; out of which, we will squeez forth all the ☿ with our hands, and separate it from the said Earth, just in such a manner as Argent vive is separated in Amalgamations, or Metalick Masses. The Mercury being separated, we will take out our thick Amalgama, and make small Bowls, or Knickers thereof, and of almost the same bigness, that the Boys Knickers are of. These Bowls we will expose to the Air, for about some twenty four hours, and by this time they will be grown so hard, as to resemble Stones, in hardness. And now, being thus made ready for boyling, we will put them into our Water to seeth: But yet in the seething, there must be an accurate regard had to some skilful handling the Matter, if you would have it perform its Operation without Errour. This Art will I faithfully open unto thee, lest you err, and so bring damage upon your self: These Pellets, or little Bowls thus made of our Mass, are not to be thrown into the Pot filled with Water, afore the said Water boyls: Which boyling, you must throw them in one after another, and they will presently harden themselves, and cover themselves over with an hard Crustiness or Skin by which they will be prevented from sticking to one another, and from coming altogether into one Mass. For if you first of all put your little Balls into the Pot, and then afterwards pour cold Water upon them, and so set them on the Fire, that they may be boyled unto their Maturity, you will spoil your whole work. For before the Water in the Pot be hot, all the Pellets being dissolved, would run together in one Mass, and so would not admit the Humefying, or moistning of their inside Parts, and so you would turn all your Pellets by your seething into a mere Pouse or Pottage, whereas they should remain whole in all their Parts, as well internal, as external, for fear of drawing the Water in. But that you may have an accurate Account of all these things which I have said unto you, I hope you will set about the Work, [or thus,] I hope you will do your best, heedfully to regard all these things which I have said unto you and I suppose, that you have sufficiently understood the things which I have already spoken: But if so be, you do not yet apprehend the meaning of these things, I will Counsel you, by what means you may learn this Operation at home from your Wife. When you are come home, bid your Wife to make you some little Balls, or Dumplins with Flower and Veal. And heedfully observe, what Course she takes, about making such Balls, that so you may by the same way learn to deal with your Metallick Pellets. First of all, you shall see, that she puts some pure Flower into a deep Dish or Platter, and having put it in, she works it into a Paste, or Mass with Cream, or the purest Milk. Then she admixeth some green Herbs smally minced, and some Spice medled among, and sprinkling some Salt thereupon, she mixeth them with the Paste made as aforesaid, to give it the sweeter Smell, and Taste. Of this Paste, she will afterwards make little Balls, of what bigness she pleaseth, which Balls she does not put in the Water afore it boyls. When therefore the Water seeths, she throws in, one Ball after another, each of which, as soon as ever it feels the fervent heat of the boyling Water, will presently cover it self over with a Skin, whereby they will be kept from sticking one to another, and running into one Mass, and returning into such a Paste as they were in, before their being made up into Pellets: Whereas, now each of them may be kept in its own Form, and be encompassed all round with the Water, and be advanced unto a Maturity, or readiness, by a due seething: And now, when you have seen this Operation of your Wives Cookery, I do not question, but that you will be well enough skilled in this Cooking Art.

C. My dearest Friend, I do friendly request you not to take it amiss, in that I cannot abstain any longer from down right laughing, when I hear that our work hath such a corresponding likeness, with the Art of Cookery: Your so faithful Instructions have already abundantly satisfied me: I have very often seen my Wife busied about the Cooking of such Balls, and my self have also delightfully fed upon these kind of Dumplins, made both of Veal, Eggs, and Spices, and also of Flower, Milk, and green Herbs. But I fear me, that when my Wife shall see me making these Balls or Pellets, and boyling them in a little Pot, she will laugh at me, and say, that I learned my Skil from her.

B. ’Tis no Matter, you have no reason to regard either the tatling of your Wife, or of all Men whatever: For they know not what they do, it is enough for you, that your self know what end it is, you do any thing for: Think you, that if other Wiselings and Know-littles should see you working with such little Balls, they would not deride and mock you. But don’t you at all mind their unprofitable Prating, leave the shril-sounding Geese to their own loud Chatling, and follow you my Doctrine, and wrap up this our Cookery Art in the darkness of Silence: Which if you do, you need not fear of being mockt, or laught at by either Women, or Womanish Men.

C. I have now (praised be God) learned enough: But yet, there is one thing I am ignorant of, and that is this, by what sign I may come to know, when my Pellets are well enough boyled, and what Fire they are to be boyled in. The Fire of Wood and Coals, I know is used by the feminine Sex for to boyl withal, but whether or no, the same be necessary and conducive to our Operation, I request you to inform me.

B. Have you never seen, what proof Women have to know, when their Dumplings are well boyled? They are wont to take one out, and cut it in twain, that they may see, whether or no the inside, as well as the outside of the same be so well seethed, as that the Flower is not any more tenacious or Clammy: Do you even the same, and sometimes put a piece of one of your Pellets you take out, in the Cineritium or Cupel, and that will shew unto you, how much increase of Sol and Lune hath particularly added its self to your Balls, in that time of the boyling, and how long they are, as yet, to be boyled. Now you know, that all these things are to be searcht into, by your own Meditation and Tryal, because it can not possibly be, that all things can be so very clearly set afore ones Eyes, as to need no farther meditating thereupon, and inquisition thereinto. After this manner may you boyl in one Pot, with one and the same Water, two, three, or more little Bowls, of different kinds, as, some made of Flower, green Herbs, Spices, Flesh, Eggs, Fish, and other things, and so, after the seething of them, you make take forth one kind after another, and Particularly apply them to your Use. For these things are to be understood concerning Particulars. But if you have a mind desirous after the Universal Medicine, then must you enter upon a certain way of almost an whole entire year, which is necessarily requisite to the finishing of its Operation. For our Magnet, whose Task it is to extract the Form of the Gold out of our Waters, doth as yet groan under its immaturity, and therefore needs no small space of time, for the extracting the Tincture out of our fugacious and combustible Waters, and fixing it with it self.

C. These Words of yours, by which you mention so long a time, do not a little affrighten me. Our Wives can boyl their Dumplins enough in one hours space; what will such a continued boyling cost? I would be glad to redeem it, [or, to be excused] for the price of two Golden pieces of Money [or Duckets.]

B. I should tell you, that you are of the Off-spring of unbelieving Thomas, for you heap upon your self, by your needless incredulity, such heaps and Loads of Cares. Don’t you remember, that I told you at first, that the Charges of the whole work, from the beginning to the very end, do not exceed two Golden pieces of Money, which they call Duckets. And that I do not at all tell you an untruth, I will expound it unto you by an evident Demonstration. When you shall heat your well covered Pot, that so your Water may not vanish away in fume, with the small fire of a Lamp, how much I pray will such a Labour cost you? Put Case, that some Pounds of water cost you some Asses or Stivers, and the Magnet doth also cost you some Stivers, [ten Asses are a Roman Peny, which is Seven pence half Peny of our Money] and now how many Pounds of Oyl will there need to nourish that so little a Fire? And though you should spend forty, fifty, or more Pounds of Oyl, may not you well say, that you shall finish the whole work, for the Charge of two Golden Duckets. Well! what say you? Are you yet Content?

C. You do now again somewhat encourage my mind, which had almost fainted, by telling me, that the Matters necessary for our Work are sold at so mean a Price. But there’s one thing still that doth not a little trouble me, and that is, that so much time is required to the Fixation. All the other things are as well as I could wish: But, I would fain have had that shorter work of three hours, or seven days.

B. O thou Dreamer, what have I to do with thee? What? doth that space of time, wherein such excellent and most profitable Fruits are to be hoped for by thee, seem too long? What dost thou think to get without length of time? Good things are not wont to offer themselves without Process of time, as the common Proverb tells us. Mean while you may follow your Vocation, nor needs there any other Labour, than that you look to your Lamp Morning and Evening, and see how the Fire is. And I pray, are not the Country men constrained to wait their time, wherein to reap, and again to receive the Fruits which they committed to the Earth? And though they have sown their Seeds afore the approach of the Winter, yet they cannot reap them again from the Earth, sooner than the next following August, which then rewards and recompenseth all their hard Labours. But now, the waiting so long a time does not tire them; for they patiently expect the time of Harvest. Thus likewise are you to do, but if you are greedily desirous of sooner making ready your Pellets, or Balls, by the boyling, you may I Confess, have a sooner ending of your expectation, and that on this wise, viz. by a stronger Fire, which may make your Water boyl without any ceasing, but yet in this same way of Operating there doth again happen this trouble, from that strong and uncessant seething, viz. that your Water being without any intermission resolved into Fume and Vapour, is always lessened, and you must of necessity be always pouring in more new. Use which of these two ways you please, for you are e’en importunate and troublesome enough unto me. I will not, for the time to come, take on me to instruct any more such Disciples as you are. What do you think, that if that short work of three days, or of seven hours were known unto me, I would presently reveal it unto you? No! But yet I am not gotten to so high a Degree of knowledge, as to profess my self a Master of so great an Art. I do believe though, that such things are possible to be done, but I deny, that I my self am able to do such notable things. And now, go home, in God’s Name, and diligently and seriously meditate upon all these things: You have heard enough, and my time will no longer permit me to confer with you. If perhaps, one or two Errours should put a stop to your proceedings, you may again come unto me, and ask me thereabouts. Mean while I commend you unto God, and pray him to bestow his Blessing upon your self, and your Labours.

C. Now am I contented, not know what farther I should ask: I am sorry, that I have so much troubled you by my dull Brains, and beetle Head, and been so importunate: Nor know I, how to requite your deserts, God will reward you with Life eternal, I shall go home full of joy, and bear a glad Message, and Tidings unto my Family. And I pray God to be at all times present with us, to our Help and Succour.

B. Amen.

The COROLLARY.

I have, in this Third Dialogue, made mention of a certain secret fiery Water, which can ripen the Volatile and immature Minerals, and Metals: And herein I have principally regarded a Particular Transmutation. But forasmuch as a Particular Melioration of the Metals requires as much time, and no fewer Expences, than the Universal it self does, I would here commend to the Sons of Art the Universal work, which is to be preferred before a Particular one. Such things as we have perhaps omitted in this Dialogue, the Description of my fourth Secret Fire will sufficiently supply the defect; to which, I refer the friendly Reader. He will there see and understand, that the greatest part of the whole Work, and the very hinge of the said Operation, consists chiefly in the true Vessel, in which our Matter is to be ripened; and without the knowledge of which, there can never be any thing done to purpose. Which Vessel, seeing that all the Philosophers have covered over, and hidden with so great a Care and Diligence, and have involved it with such obscure Clouds of darkness, I should do amiss, yea, most extreamly amiss, should I lay it open, and bring it from out of those dark inwrapments, into the Light. Thus much only I say, that it ought to be such a Fornace, and the Vessel it self such a one too, as in which, all the Chymical Operations, viz. Solution, Putrefaction, Distillation, Sublimation, Cohobation, Ascension, Descension, Circulation, Inceration, and Fixation may be perfectly shewn unto an Hermetick Disciple, or Learner, in one hours time, in one little Fornace, in one Glass, and in one Fire, all which must not cost more than the value of one quarter part of a Doller, and is all done without any changing of the Glasses, or putting to, of the hands of the Operator. These are indeed such things as exceed all the belief of the whole World, but yet they do not exceed Glauber’s faith, nor sufficeth it him only to believe, but he can also effect the same, that so other incredulous people may believe likewise.

N. B. On a certain time, as I was familiarly discoursing with a learned Man, concerning such great and incredible things, he presented me with these following Verses, aptly agreeing to this Matter in hand.

A Short Exposition upon the Hellish Goddess Proserpina, the Wife of Pluto, viz. what the Heathenish Philosophick Poets, as Ovid and Virgil understood by it.

And how, by the help of this Proserpina, the Animæ, or Souls, of the Mortified Metallick Bodies are carried out of the Chymical Hell into the Philosophick Heaven. Translated out of the High-Dutch.

Reader, that we may see, if and how the inferiour Metals, by true Art, may be transmuted into good and constant Gold and Silver: I find, that it is first necessary to declare whence, and by what means the Melioration of the imperfect Metals must proceed by Art, and by what means only by Nature, without the hand of the Artist, the clean and fixed Gold and Silver hath arrived to such a Purity, and Perfection.

It being then, that this knowledge is the only Foundation, upon which Alchymy is built, I find it necessary to discover it to those, who are ignorant of it, and to shew a sure way, in which they may go without hinderance, and happily arrive to the desired End.

The Reason, why Nature generates all Metals in the Mountains, and brings some of them to Perfection, and leaves others imperfect, several Philosophers of our Ancestors have very plainly described, and therefore needs not here to be repeated. He that knows it not may enquire after it, in the Writings of these Philosophers, where he may learn their Grounds, or Reasons, only this little I think necessary here to shew, viz. that all Metals and Minerals have but one Original, or beginning, to wit, the four Elements, Fire, Air, Earth and Water. But that one Metal in the Earth, in which is its Matrix, becomes to be more noble than another, this is but accidental, according as one Metal by the Central Fire is more, or less cocted, and chiefly from thence, according as the Universal Spirit of the World, or first Matter of Metals, lights of a Matrix in the Earth, more clean or unclean. But passing this by, because the Books of Philosophers are filled with them, although observed by a very small number of Men. For almost all who read Chymical Books, read only to the end, that they may see those Processes, which teach how to make Gold and Silver out of the inferiour Metals, but do not at all mind the Original, and difference of Metals, although that ought to be the first, for where the Philosophers write of the Generation and difference of Metals, there they publish the whole Ground of Alchymy: But where they write their Receipts, and Processes, their they obscure the Art, and lead the easie Believers into Errour. Among all the Philosophers, I have found none which hath dealt more plainly and openly in this Matter, than Paracelsus in his Heaven of Philosophers, who writes, that every Metal is an hider or concealer of the other Six, or that every visible Metal contains in it self invisibly and spiritually the other six Metals, and that to bring forth and make visible, the invisible, and more noble Metal, and on the contrary, to transplant the visible and ignobler Metal in the same place, where the more noble and invisible was, is very possible, which is indeed the very Truth. For I my self have perform’d this Transplantation, not only once, but some hundred times. If any hath a mind to perform any notable thing in Alchymy, he can find no Book, which will teach him more than the Book above cited. But yet I will not despise the Books of other good Writers. And if this were not true, that every visible Metal hides in it self the others, invisibly, how could it be possible to transmute any inferiour Metal, either universally or particularly, into good and constant Gold? But that it is possible, daily ocular inspection proves to be true, in several places of the World. Now if this be so, as no man needs to doubt it, it will not be difficult to teach any understanding Man, if he will but learn a little how to handle the Fire, how to bring forth fixed and corporeal Gold, out of those gross and visible Metals, in which lyes hidden a great deal of pure and spiritual Gold. But yet you must know, that one clean Metal hath more invisible and spiritual Gold in it, than another. Jupiter hath in it much spiritual Gold, but Venus more, and Mars the most: Yet Antimony doth not give place to Mars, for the quantity of spiritual Gold. Now whosoever is minded to undertake this sort of Labour with Profit, let him take care what Metal he handles, and how he handles it, that instead of Profit, he may not reap discouragement and damage, but may have reason to thank God, Nature and Art; in which, this following Process will sufficiently help him, in which, the true and most certain way is openly shewn. Yet with this Proviso, that he so lives, that God may be pleased with his Conversation, and not have it in Abomination. For Gods blessing is all in all. There must be together earnest Prayers, diligent Consideration, and unwearied Labour, or else one may easily fail, although the Art be plainly and clearly set before his Eyes, without any reserve, which a good Christian ought certainly to believe. Yet I have often heard the contrary, from impious Men, such are the adherents and Consorts of Farnner, as if God had nothing to do with such Arts, and that Art alone was Master in these Cases, which certainly is very impious, seeing that such Blasphemies, take away from God his Omnipotency, his Goodness and Mercy, and give them only to Nature, seeing that God hath not his beginning from Nature, but Nature from God. Have not the wise Heathens believed, that God could give his blessing to Mens endeavours, and take it away again at his Pleasure? What saith Virgil, that famous Philosopher? when he teacheth hew to pluck the Golden branch from the Opake Tree:

It is said, Ora & Labora, Pray and Labour, according to which, let every Man live. Now you shall hear how the imperfect Metals, in a particular way, may be transmuted with great Profit, into perfect, and that very plainly without any reserve, for I have obtain’d it at length by much Consideration. And because my great Age, and several long Sicknesses keep me continually in Bed, and both Feet are as in the Grave, where I stand certainly expecting nothing else, but a happy departure out of this transitory Life, into a better, which passeth not away. So that I would by no means intermit to sing with the Swan before my end, a pleasant Song; which may rejoyce all the Lovers of Alchymy, if they will make themselves sharers of this Melody. For those who read what I here write, and yet give no Credit to it, nor put their hand to the Work, and finish it with diligence, they will reap no Profit by this my instruction. But those who understand my Writing, and work plainly after the Letter, provided they have but a little understanding in the Fire, will reap great Profit; yea, even great Riches by it. For I am plain without any reserve, so that if any should fail, the fault will not be mine, but must be imputed to the Workmans want of Skil; for I never in my Life sought to gain any thing by my Writing, neither will I now do it, but it sufficeth me if I do good to my Neighbour, out of Love, with that Talent which God hath given me. Whosoever is on Glauber’s side, and will participate of my good intention, he may, or let it alone, ’tis all one to me, for they are not all good Cooks that wear long Knives; the Art consisteth in Experience, and he that is but any thing skilled in Chymical Operations will do well enough, for all is laid plainly down before his Eyes. But on the contrary, the Covetous, Proud, and Lazy, who seek to be rich without labour and pains, will find every thing dark, and never attain to any thing profitable. For God will have it so, that not every Body shall be Rich, as Paracelsus very well expresseth it in his Book of Sulphur, when he saith, Many might be helped with a few Words, if it was not against the Will of God, for God will not have the Goats-tail equal the Cows in length, for else out of Pride he might with it beat out his own Eyes, and therefore it is better to be silent, that they may remain Poor. Thus Paracelsus. But I Glauber say, that it is better to lay down the Art in truth, without difference before all Men, for God keeps still his hand over it, and to whom he Wills it, he will give it, and to whom he will not give it, he knoweth how to cast a Mist before his Eyes, that he may not see the good, nor have power to apprehend it, but may wander about in darkness, with his proud and dull Head, till at length he fall into the Pit of the impious, and there perish without help. But that I may no longer detain the Lover of Art with my Discourses, but come at length to the Practice, I will in the Name of God here set down the whole Process as it is in it self, without any Reservation, and the whole business is thus.

Now followeth the true, and often practised Process, how to transmute Silver (as being yet not a perfectly mature Metal) by degrees, without any loss, totally into the highest perfection, that is to say, into good Gold abiding all Tryals. After the revealing of this Process, we shall also hear, how all the imperfect Metals, viz. ♄, ♃, ♂, and ☿ may after the same manner (but yet not totally, but only so far as they contain an incombustible Mercury,) be transmuted into good Gold and Silver. And after this Revelation, we will not omit to shew also, which way ☿ the most immature of all the Metals, may be transmuted, not only Particularly, but also Universally, into the highest Medicine, and the best Gold. But the later must thus be understood, that we may not cast Pearl before Swine, but that they may remain only among honest hearts, and not come into the hands of double-minded Men.

But now, to come to the Melioration of Silver, the ingenious must know, that Silver is naturally fixed in the Earth, and endures the fire, and therefore needs no Art to fix it; for it bears the Tryal of the Test, as well as Gold, wanting only Colour and Weight, which Nature hath not bestowed upon it, but may be procured by Art. As for the Colour, the secret Fire of the Wise can only make it perfect, for all Colours are absconded in the common Fire of Wood, and the Sun, as we daily see, that the Universally ripening Sun, brings all the Fruits of the Earth, from a Green and White, by its constant Beams, to Redness and Maturity. And we also see, that the common Fire, of Wood and Coals, makes Earths and Minerals which are White, become Red, as we see Crocus Martis, Minium, and other Colours which are produced out of Black, Gray, and White Metals and Minerals; as the highly illuminated Paracelsus hath sufficiently taught us, viz. that the common fire of Coals, by its own power and innate Nature, without any addition of other things, is perfectly able to graduate the white Metals, into Red, or yellow Gold, as you may see in his Book of Cements. If the common Wood-fire of it self doth this, what cannot the Fire of the wise effect, which was always kept in the greatest Secrecy? Especially, if one know how to add a graduating Metallick Species, as Mars, Venus, and Antimony, and the like, after a spiritual manner, to the secret Fire; which is the way to give to white Silver, a constant Redness.

As for the weight of Silver, it may, in like manner as the Colour be given to Silver by Art, so that it shall be equal with Gold in weight: Which introduction of Colour and weight into ☽, the Philosophers have called closing of its Pores. For this is certain, that if any light Metals are melted together, that one filleth up the Pores of the other, and both come out of the Fire more compact and heavy, than they were before. For example: Take half an Ounce of Red Copper, and as much of good Tin, melt these together, and pour them out into a Bullet-mould, and you will see, that they will not be much more in Magnitude than one of them was before; for one Bullet of ♀ and one of ♃ may almost be put into the same Mould: From whence it appears, that one Metal hath an ingress into the other, and mends, and augments it in its weight and Colour; but what those Metals are which give weight and colour to Silver, you may easily guess. Nothing can tinge, but what is naturally Coloured, and nothing can better give weight, than what is naturally heavy: In which, ☿ and ♄ have the Preheminency, but in introducing Colour, Mars, Venus, and Antimony excel. But which way this introduction of colour and weight, into light and white Silver, is to be done, the following Process will teach.

But this the Ingenious ought to know, that it is no Art at all, that if the Iron made Red, and ☿ and ♄ made White, be mixed with ☽, yet they will not render it durable, red and heavy: But the Corroding ♄ will quite take away the Redness and Whiteness upon the Cupel: For what is not purged from all combustible Sulphur, cannot Sustain the Cupel, but will vanish with Saturn, and turn into Scoriæ: And seeing that we know, that ♂ and ☿ contain abundance of superfluous combustible Sulphur, and also that their incombustible Sulphur is not yet fixed enough, to refill the Corroding ♄ upon the Cupel, and therefore with him must vanish and come to nothing, for all that is able to abide the Cupel must be separated from all combustible Sulphur. Now we know, that ♂ and ☿ are not so, and therefore cannot abide the Cupel. For ♂ if he be made Red, and cast upon Silver, he doth not remain Red with it, but so much as enters the Silver, again becomes black Iron, and therefore can give no Colour to the Silver; and also ☿ flies away, and so leaves no weight to the Silver: Which Paracelsus hath sufficiently described in his Cœlum Philosophorum. So that if one melt unfixed Metals with Gold and Silver, and keep them together never so long in the Fire, yet notwithstanding the unfixed Metals, cannot be made fixed by the Gold and Silver, but every of them would again be found in the Examen, as they were before. But if one Metal should make the other better, they ought to be spiritually conjoyned, and so the Spirit of one Metal will improve the other. For all Philosophers testifie, that the Metals must first be reduced to their first Matter, that is, they must be brought into a spiritual being, before they can be transmuted into more Noble, by Art. But which way all Metals are to be spiritualized, and brought to their first Matter, is taught in my Treatise of the Three Principles of Metals, lately published, as also in the Seventh part of my Pharmacopæa Spagyrica, and its Appendix. Now if one would Meliorate, or improve, the imperfect Metals, the imperfect combustible Sulphur must first be Separated from them, that only the purest and incombustible part, viz. the incombustible Sulphur may remain; which may be done by several ways; as by Distillation, and Rectification, and also by Adustion, and Combustion, in which nothing perisheth, but the combustible and unprofitable part: But the incombustible Oyl still remains, and doth not perish by the Fire; and also by Solutions, Distillations and Rectifications, all the unprofitable Feces of the Metals are separated, and there remains only the clean Quintessence of the Metals, which are separated and advanced into a concentrated Medicine. This Separation of the unprofitable and combustible Sulphur, from the incombustible, as Old Philosopher hath notably expressed in these Verses.

Here the Philosopher tells us, that every combustible Sulphur, may be burnt, and reduced into nothing, but no otherwise, than by a kindled and combustible Fire, by whose Flame nothing that is good, but only the superfluous and noxious Sulphur by which all the inferiour Metals are destroyed, is taken away. And therefore justly reputed imperfect, as long, and as often, until this unprofitable Sulphur is taken away from them, either Particularly, by Dissolving and Coagulating, Distilling and Rectifying, or else by an Universal fixed Mercury by projection, by which means the hurtful combustible Sulphur is fixed, and, without Combustion, transmuted into a nobler Metal. For this is very possible, that any combustible Sulphur, by an easie way and small Charge, and in a short time, viz. in one day, Particularly, may be so fixed, and made constant in the Fire, that, without being burnt, it may be able to endure the strongest Fire, the which is handled more at large, in my Three Principles of Metals. From hence it follows, that no imperfect Metal can be transmuted, with Profit, into a Perfect, before it be free’d from its combustible Sulphur, which may be done several ways. Now, he who hath a mind to get any good out of the imperfect Metals, must learn how to separate their unprofitable Sulphur, either by one means or other, as I have sufficiently taught. For in this, viz. in the Separation of the combustible Sulphur, from the incombustible, consists the whole Art; which every one ought to attend without other thoughts. Now after we have understood out of this Theory, in what the Melioration of the Metals consists, or how it must be effected, it is necessary to know the exact Practice, or Process, as the Operations succeed one another: For to this work belongs, not only Distillation and Rectification, to separate the pure from the impure, but also the most subtil and clean parts, after they are separated from their Feces, must be made fixed, subtiler, and constant, viz., so constant, that the Corroding ♄, may not overcome them, but against his Will, leave them constant upon the Cupel. This is one of the greatest Secrets in Alchymy, yet taken notice of but by few, and therefore few there are who reap any Profit. For the greatest part of Operators are persuaded, that if they had but Red Metallick Tinctures, that they could immediately tinge with them, but in the end they have understood, that more than unfixed Tinctures are required. It is an easie Matter, to make Red Tinctures out of Stones and Metals: But these are not permanent on the Cupel, without true Fixation, which the Philosophers call Perpetuation in the Fire. Nothing in the World can tinge, so that the tinged Metal can endure the Cupel, as long as the Tincture is still Metallick. For whatsoever is made out of Metals, and by a strong Fire may again be reduced into a Metal, cannot be called a true Tincture, for whatsoever yet contains a combustible Sulphur, perisheth upon the Cupel with Saturn, and nothing abides, but what is totally deprived of that. For even the Saturn contains much combustible Sulphur, therefore he so readily acts upon Sulphureous Metals, and draws them with himself in to the Cupel, which he cannot do to Gold and Silver. But because we also know this, that when by the help of common fixed Gold, a combustible and fugacious Sulphur is well united and fixed, that the combustible Sulphur adheres so closely to the fixed Gold, that it also remains fixed with it, and can never be separated from it. Now, if the weight and proportion be well adjusted, then the fixed Sulphur enters with the Gold into Lune, and Tingeth it into constant Gold. But if the conjunction of the Sulphur and Gold, be not well made, or too much of the Sulphur be put to the Gold, it takes away the Ingress of the Gold, so that it remains with the Saturn, and cannot enter the Silver. It is also to be observed, that if the Sulphur of ♂, ♀ or ♁ be legitimately united with ☉, and yet be not kept long enough together, it will produce no good; and therefore the Transmutation of Metals is not so easie a thing, as many imagine; it is not enough to make a Tincture; to fix it, is more; and to give an Ingress, is hardest of all. And these three things ought to be well known, if one would effect any good in the Transmutation of Metals.

Now that we may farther hear, which way Tinctures may be drawn out of the Red Metals, fixed, and made constant in the Fire, and how to give them an Ingress, I have undertaken to Reveal to the Lovers of Art. And none needs to doubt, but what I here Write are my own Inventions, which I have not only once or twice, but many times experimented, and always found good, although in small quantities, provided no accident hath hindered me. If a Glass break in the labour, or a Crucible runs out, by which one suffers loss, that is not to be accounted a loss, because it comes by accident and not from the Art, and therefore not to be imputed to the Art. If an Art be never so well described, and an Unskilful Workman intermeddle with it, the Work may be easily spoiled, and therefore the fault cannot justly be charged upon the Art, as it is too often done. I shall here acquit my self of this unjust charge, if out of a good Intention I here discover the Art, as I have often done, without concealing any Manual Operation, and hereafter shall not care what Ill Men say or judge of it, if any one, through his want of Skill, should lose his labour. I here Write nothing, but what I have often done my self, and found good; for what should move me to publish any false thing, that might seduce others to labour in vain, even when I am ready to dye? I never sought any Profit by any of my Writings, no, not when I was young, and might have occasion for it. And now, when both my Feet are in a manner in the Grave, and I am certain not to live much longer, although I am heart-whole, nor find I any dolour about me, yet my Limbs being weak, I am forced to keep in my Bed, where I Write this. I say, Why should I, so near my end, write any thing hurtful to my Soul? I write this for my farewel, to do good to the World, even as the Swan, when she is near her death, sings a pleasant Song, and such I would that every one should take these my last Writings to be. But if it shall please God, I hope this will not be the last; which is only a small Work, to shew the probability and verity of the Transmutation of Metals, and to help Skilful Chymists to great Riches. But if God shall yet spare my Life, I shall write of higher matters, and shew such a light to the blind World, as hath not yet been revealed by any Man. In the mean time, I desire the Ingenious very well to consider this particular, and to try his Fortune, every thing is easie to be done, and needs no beating of the Brain, for all the labour is clearly laid down, without any reserve, therefore I would have none be so arrogant, as to impute the fault to me, if he miss his Intention, but rather to himself, through his own unskilfulness or negligence. Yet this is also to be considered, That sometimes a true skilful and diligent Operator cannot imitate an easie thing, being hindered by the Almighty, who for certain Reasons keeps his Hand over it, and will not let every Man grow Rich.

Now follows the Fundamental Process, how to make good Gold out if Silver, with profit, and how to separate, after a particular manner, good Gold and Silver, out of Iron, Copper, Tin and Lead.

℞. A pound of Steel Wier, more or less, according as you will begin your Work in a greater or lesser quantity, dissolve it in Spirit of Salt, filter the Dissolution, and abstract the Phlegm from the Solution, in Sand, for in the Abstraction there will come over no acidity, (because the Mars holds it after a Magnetick manner) but yet this is not without virtue, for it carries over with it self a very subtle Martial Spirit, of which a little put into ones Mouth, penetrates the Tongue, so that the taste thereof remains long after. And this penetrating taste and smell, is nothing else but the most subtle Narcotick Sulphur of Mars, which is set at liberty in the Solution, and carried over with the sweet Water, in the deflegming. It doth wonders in Internal Obstructions; and Externally it easeth all Pains, because it is Narcotick and Stupefactive; It serveth for Physicians and Chyrurgeons in many cases, but because I have already written of this, I need not here repeat it. And this you ought to note, that you draw not off the Phlegm to dryness, but the Solution of ♂ must remain in form of an Oyl. This sweet Oyl of ♂ is the Opake Tree of Virgil, from which he hath taught us to pluck its Golden Branches, and how this is to be done, he hath also obscurely hinted, but I here publish it plainly. Virgil saith, that those Golden Branches are the gift of Proserpina, but what was to be understood by this Proserpina, which the Heathens have said to be the Wife of Pluto, is not here expressed, but only this, that this Golden Branch was Consecrated to the Goddess Juno. He that will have the foundation of those Heathenish Gods, cannot better accomplish his Desire, than by Reading the last Edition of the Dictionary of Eight Languages, written by Ambrosius Callepine, for there he will find many curious secrets of the Ancient Poets illustrated. Now concerning Proserpina, many Philosophers and Chymists understand the Corrosive Oyl or Butter of Antimony, of which I have already made mention, although obscurely, in my Treatise De Sale Philosophorum, but shall here give it you more plainly. Now, it according to a due weight, you put some of this Proserpina to the Solution of Mars, and unite them well together, and then distil this mixture by a Glass Retort well Coated, there first comes over a certain unprofitable Humidity, then a white Oyl of Antimony, which is to be kept by it self, and when you see yellow drops begin to fall, you must then change your Receiver, then give a stronger Fire, and the Proserpina brings over with it self the Tincture of Mars, as red as Blood. This Blood-red Oyl of Mars and Antimony is the Golden Branch, plucked from the obscure Tree, which may easily be fixed into a particular Tincture, as we shall hear anon. Now when you have pulled one Golden Branch, you may also pluck a second and third, for they will easily follow. As for the manner of plucking more such Golden Branches, it is thus: You must dissolve the remaining ♂ with Spirit of Salt, and there will remain many Feces, but the Solution will be clearer and better than the first, although less in quantity: Now, after (as I told you before) you have put to it the due quantity of Butter of Antimony, for which purpose that which came over in the first Distillation will well serve, and when you have driven this over by a Retort as before, the Proserpina again brings over more of the Tincture in a Blood-red Oyl, which may as the first, be fixed into a Tincture. After this manner you may pluck many Branches, one after another, but it is not convenient, because the Solution of Mars is diminished by every Distillation, and at length your Branches would be very small, therefore it is better when you have plucked the first Branch, so go to another Tree, and thereto pluck a Golden Branch, for the Tree is not so precious, and you may collect the Trees from which you have pulled the Branches, and dissolve them in Spirit of Salt, and then pluck from them more Branches. Proserpina hath learned this spoiling and bearing away, of her Husband Pluto, for he stole Proserpina from her Parents, and carried her with him into Hell, and made her his Wife. N. B. Pluto carried Proserpina into Hell, but Proserpina doth the contrary, carrying the dead Bodies and Souls out of Hell. For she hath her Original only from the Spirit and Salt of the World, which Spirit and Salt of the World have power to carry the Souls of the dead Bodies out of Hell, as you may see in the Books of Philosophers which say.

Let this suffice concerning the bringing over the Metallick Souls or Tinctures, which is done by Proserpina. But there is yet other ways to draw out the Tinctures of Metals out of Red Bodies, and they are chiefly to be had by means of our secret Sal Armoniack in a far greater quantity, than by the help of Proserpina, which is somewhat troublesome, but yet these are more easily and perfectly acquired by our Alcahest. Now, after we have heard how to draw Tinctures out of Metals and Minerals by the help of Proserpina, it is further necessary to know how to fix those Volatile Tinctures, so that they may not only endure the strongest Fire, to which they may easily be brought, but that is not enough, they must be made so fixed, that the Corroding Saturn may not have power to injure them upon the Cupel; if that be not done, these Tinctures can profit nothing to Metals. I have seen very many who very well know, how to Extract Tinctures out of Mars, Venus, Vitriol and Antimony, but they wanted the Fixation, the perpetuation upon the Cupel, and also Ingress, and therefore they could do nothing with them. These following ancient Verses are read by many, but understood by few, viz.

If thou dissolve that which is fixed, and render it Volatile,

And again fix the Volatile, thou shalt not want.

We have proceeded according to this Verse, in making the fixed Iron Volatile, although we have not yet again rendered the Volatile fixed and constant upon the Cupel. The Fixation requires but little Art, so that it may abide the Fire, but to make it abide the Cupel is a great Art, and cannot be done by idle talking, but by a fundamental knowledge, without which all is in vain.

Now concerning the Fixation of those Volatile Tinctures, so as to abide the Cupel, I have (thanks to God) often experimented, and have already communicated to some who are Curious, out of kindness, whose success I do not yet know. This Fixation cannot be effected without Common Gold, for when Gold in a liquid form according to a due proportion, is mixed and radically conjoyned with the Tincture, and cast into Hell to Pluto, and Pluto finds his dear Consort deeply in love with the Anima of Mars, or this Beautiful Hermaphroditical Youth, he burns with Jealousie, so that he bends them so close together, as they can never afterwards be parted by Saturn. But wheresoever one of these three goeth, draweth the other two with it. And because they are also constantly together, as if it were one Spirit and Tincture united to the fixed Body of Gold, therefore they have an easie admittance into the Chamber of the Queen Diana; for Diana doth by no means shut out her dearest King Apollo, but willingly admits him, and therefore she is recompensed with all the Treasures which he hath received from his true and Warlike Servant, Mars: And of this, by Neptunes help, she hath made her self a glorious and constant Red Garment, which neither Water nor Fire, nor the old and envious Saturn can spoil her of. Here I have Fundamentally described the Fixation of the Martial and Antimonial Tincture, clearly without any reservation, yet somewhat enigmatically, according to the manner of the Poets. He that doth but a little consider, cannot fail, but must comprehend it, if he hath but a moderate Capacity, except God shall prohibite him.

Now let us further see, what may be further done with our Red Oyl of ♂, and ♁, in Physick and Alchymy. When we powr upon this Oyl our Alcahest, and again draw off the Liquor by a Retort with a gentle heat, and at length give a stronger Fire, the most subtle and cleanest part of the Tincture will come over, and the grossest part will remain behind, which is an Universal Purge. The subtle part, may yet be made purer and nobler by Rectification, and this you may afterwards dulcify from its Salt, and dry the Anima Martis and Antimonij, then put it into a Glass, and with an easie Sand-Fire melt it into a Red Stone, for this Stone melts as easily as Wax, and hath as easie Ingress into all Metals, as Oyl hath into dry Leather. This Stone hath not its equal, for it is better than the Fire-Stone of Basilius, it is better than Butlers Stone, to which Helmont hath ascribed such Wonders. Of this Stone and its incredible Virtues, which it shews in Physick, I shall treat at large in the following Treatise. This Treatise shall Discourse of three unknown Fires, and Stones: First of the secret Fire of the ancient Philosophers, which is called the Fire of Artephius, by Virtue of which secret fire, is generated the vegetable, Animal and Mineral stone of Philosophers, and also particularly out of all Vegetables, Animals, and Minerals, their Quintessence, or highest Power, without the help of any common Fire, without Furnace, Glasses, or any other known Chymical Instruments, is to be obtained in a few hours, without any Labour or Cost: And also things incredible and unheard of are by it brought to pass; of which great Secret, no Philosopher hath hitherto made the least mention; as the before cited Treatise will sufficiently testifie. The second Fire is like to it, viz. the same with which the Israelites in old time did set fire to their Sacrifices, which their Priests, when they were to go into the Babylonish Captivity, did hide in a dry hole in the Earth; and many years after, when they were released from their Captivity, and returned, they found not a Fire, but instead of it a Viscous water, which they poured upon their Sacrifice, and it kindled it, as well as if it had been done by the secret heavenly fire, of which you may read more in the Maccabeus. This secret fire of the Ancient Caldeans is also comparable to the Æthereal fire, of which Meteors, Thunder and Lightning are generated, and also the Thunderbolts themselves, which are cast down upon the Earth, to the great astonishment of Mankind. Hermes hath very well said, that what is above is also below, which is proved by the secret Fire of the Caldeans. For by a light, plain and cheap Art, one may easily produce the same Lightning fire, together with the Thunder, here upon Earth; of which the following Book shall treat more fully. And therefore to that I refer the Reader. I could not but here touch a little at these three Principal Fires, by which are generated the three chief Jewels of the World, that the Enquirer after the Wisdom of God may know, what great Mysteries of God are to be imparted hereafter to the ungrateful World, before I publish this Book of Fires and Stones. Now to return to our particular, and see by what means our Red Oyl of Mars and Antimony may be Coagulated, after a nearer way, into a tinging Stone, with which Silver particularly, with all other inferiour Metals, may be Meliorated, that out of them may be had good Gold and Silver with profit. And also, how by it the Tinctures of Stones, both noble and ignoble, may be drawn out of them, and after the Tincture is drawn out, to incorporate it with Silver, and Colour it. And also, all precious Stones exalted in their natural Colour, and if their Colour be too high, it may be diminished, and the Stone rendred more precious, and how this is to be done, the following Practice will reveal. The second and easier way, how to bring our tinging Red Oyl of Mars and Antimony into an hard, sweet, and not Corrosive Stone, is this.