Novum Lumen Chymicum: OR A NEW CHYMICAL LIGHT.

Being a Revelation of a certain new invented secret, never before manifested to the World.

Whereby a clear and unextinguishable light is set before the Eyes of the blind World, and, as it were, palpably demonstrated, that good Gold may be found and attained with profit, every where throughout the whole World, as well in cold as in hot Regions, so that in all those places, where Sand and Stones are found, a Man cannot set his Foot, where, not onely Gold, but also the true matter of the Stone of Philosophers is afforded.

READER,

I will now address my self to the discovering of the wonders of God, not hitherto heard of; to wit, that throughout the whole Earth, no less in cold than in hot Countries, where there are Sand and Stones to be had, good Gold may be extracted from thence with profit. Because a Man cannot set his foot in any place where Gold doth not exist. Nevertheless Chalk, or Lime-Stones, are to be thence excepted; because they onely seldom or never contain any thing of Gold, otherwise all sandy and rocky Stones, all Flints of what colour soever, as also all Sand, fine and course, all sandy Stones upon high Mountains, in deep Valleys, in the bowels of the Earth, in Ponds and Rivers, and lastly, all the Sand on the Sea-shore, none excepted, although it hath as yet obtained no colour, but be white and clear. The which indeed will seem incredible to very many, but is asserted by me as a sincere truth, which I never found, by reading or hearsay, but have proved by many and various experiments. Some of which I will here set down for the confirming and demonstrating the truth of my Writings, that by those, all Men of a sound mind may be able to discern, that my Assertion is no Dream, nor fabulous trifle, but sufficiently founded upon experience in the light of nature.

Therefore I would not have thee judge of those things which thou understandest not, nor canst not at present apprehend, but remember that the wonders of God triumph with magnificence and power. But search out those things in every part before thou presumest to interpose thy immature judgment. And although in the proof thou shouldst be mistaken as may easily happen to one making tryal, yet do not impute the errour to my Writings, but rather to thy own unready Wit. For I will here write nothing but what I have oftentimes performed, and can yet perform at any time. Consult other searchers after this matter, among which I think all cannot err, in a matter so easie, that even a Boy of ten years of Age may apprehend it, for what belongs to the possibility of it, but it will be evident to many of them with me, That there is Gold in all Sand and Stones, through all places of the World. But there is no need that I should here shew the way of extracting it from them, in a great quantity or large use, but rather I shall beware, that I put not so sharp a Dart into the hands of my Adversaries, to wound my self, for I have published this to gratifie candid Friends, not Counterfeits, but least of all the Compilers of notorious Libels, in which opinion, I will remain and acquiesce.

We will now proceed to the Trial whether those things which I have here written be true, and are able to abide the Examen of the Cupel, to wit, that in all Sand, there is good Gold.

The first Specimen of Probation.

Recipe one Ounce of white Sand or Flint, which you esteem to be altogether void of Gold, with which mix three parts of Minium, or of any other Ashes of Saturn. Put this mixture into a Wind Furnace, or to the Bellows, let it flow well together for an hour, and it will turn to a yellow glass; suffer it not to stand too long lest the glass of Saturn perforate the Crucible, and run out into the Ashes. Pour out the glass and powder it, and mix it with half its weight of Sal Alcali or Pot ashes, put this mixture into an Iron Crucible, into which you have first put some bits of Iron, or old Nails; give fire and cause the matter to flow, and the glass of Saturn will be continually reduced by the Mars, and at length return into Lead: Pour it out into a Cone, and the Regulus of Saturn will sink to the bottom, and the Sand or Flint will be uppermost as a dross. After all is cold, take out the Regulus of Saturn, which hath drawn to it self so great a roughness and blackness from the Iron, that it cannot easily be cupellated: which you may remedy thus: put this black Regulus of Saturn into a Crucible in a Wind Furnace, cause it to flow well; and if there be of that one Ounce, cast upon it a Drachm or somewhat more of Salt-peter, and make them flow together, then the Salt-peter will attract the roughness from the Saturn and turn it into Scoria. Which being poured out and the Regulus of Saturn separated from the Scoria, it will be white and tractable, and easily runneth upon the Cupel. This I call washing. But if thou knowest not how to perform this Lotion, which yet in it self consisteth in an easie labour, put thy black and rough Regulus of Saturn into such an Instrument (as they call Treib Scherbe) or, a close Cupel, under a covering [or Muffle,] and suffer it so to be defecated for the space of half or at least a quarter of an hour, pour it out and separate the Scoria from the Regulus; which will be white and tractable. But the Lotion by Salt-peter is much the better.

Of this Regulus of Saturn, and of that same Lead of which the Ashes of Saturn were made, take equally the same weight, exactly weighed with the lesser weights, put each of them apart upon a dephlegmed Cupel, suffer them to run; compare one with the other, and you shall find, that Saturn which was blown off with the Sand or Flint to leave behind it a grain of Gold, but on the contrary, the common Saturn will onely leave a grain of Silver. Who now can deny, but that the grain of Gold proceedeth from the white Sand or Flint? For no Gold could come from the Salts. This Specimen of Probation is a palpable Argument, that Gold is contained in all Sand and Flints of what Colour soever. But that there is no difference between one Sand or Flint, and another, so that there is no more Gold in one than another, I do not assert, for (in that respect) they greatly differ. Also that the Sand of hot Regions containeth more Gold than that of cold Countreys, is in no wise to be doubted, as every prudent Man will easily think. For we have let down this Specimen of Probation, onely to the end that you may find Gold to be in all the Sand and Flints of the whole World.

The second Specimen of Probation.

Recipe one part of white Flint or Sand, with which mix three or four times as much Salt of Tartar, or of any other Alcaly, which mixture put into a Crucible, so that it be not above a third part full, because this mixture in the melting might rise up and run over the Crucible; let it stand half an hour, that it may be well melted, and it will be turned into a white transparent glass. Pour it out and dissolve it in water, or rather in a Lixivium, and the Sand or Flint will be dissolved, and converted into a thick Liquor. In this Liquor digest for the space of an hour or two, half an Ounce of Filings or Raspings or rather thin shavings of Lead, and the Lead will extract the spiritual Gold from the Water of Flints, and will thence grow yellow: Which being taken out of the Water dry, cupel it, and you shall find a grain of Gold. Also cupel another half Ounce of the same Lead, and you shall find a grain of Silver, as is commonly wont to be had from all Lead, from which you may be certain that white Flints and Sand, contain spiritual Gold, which becometh corporeal with Metals.

A Third Specimen of Probation.

Dissolve Saturn in Áqua Fortis, and pour into the solution Salt water, and all the Lead will fall from the Water like a white Powder: mix three parts of this edulcorated and dryed Calx of Saturn with one part of Sand, to which add half so much of the Salt of a Lixivium or other Alcaly; which mixture put into an Iron Crucible, into which you have first put some bits of Iron, which being covered, suffer it to melt for the space of full half an hour, untill the sharp Spirits of Salt which were in the Lead be mortified by the Iron, for then the Saturn is reduced and rendered corporeal, which being poured out into a Cone, the Regulus of Saturn falleth to the bottom, which you may wash with Salt-peter as we have taught above, or purge it from the Fæces on the Treib Scherbe [or Muffle] weigh it exactly by the lesser Probatory Weights, weigh also as much of any other common Lead, which is not melted with Sand, cupel each by it self, and that Lead which was melted with the Sand, will leave a grain of Gold in the Cupel, but the other common Lead leaveth onely a grain of Silver. Which sufficiently proveth that there is Gold in all Sand, none excepted. But I do not assert that all Sand containeth so much Gold as that it may be thence extracted with profit. Because some Sand is poor, other rich, another richer. Therefore whosoever intendeth any profit by this ought before hand to know the difference of Sand and Stones, that he may not lose his labour. The which may easily be found out by experience, to wit, if you do nothing in great Quantities, before you have made trial in lesser, that is, such as may be performed by the lesser Specimens of Probation.

A Legitimate and Infallible way and manner of finding out and proving every Flint, Stone, and Sand, whether it containeth much or little Gold.

Recipe four ounces of Sand, Flint, or other Stones or Rocks, which you have a mind to prove; heat them red hot in a Crucible, and cast them so into cold Water, where they will become tractable, and may easily be brought to fine Powder, to those four ounces of powdered Flints, Sand or Stones, put into a small Glass Cucurbit, pour two ounces of Aq. Regis, that the Sand may be well moistned; set the Cucurbit upon warm Sand for half an hour, and the Aqua Regis will attract to it self the Gold which is contained in the Sand or Flint. To which if two ounces of hot Water be poured into the Cucurbit, and mixed by a strong shaking it together, and filtred through a brown Paper, the Water with the Gold goeth through the filter, and the Sand will remain in the Paper, to which if you pour a little common Water, and let it run through it will take out the residue of the Gold, which yet adhereth to the Sand, which is to be added to the first. Upon this Solution if you pour a Lixivium, but rather Spirit of Urine; that Lixivium or Spirit of Urine, mortifieth the Aqua Regis and precipitateth the Gold which is in it in form of a yellow Powder, from which the Water is to be poured off, and the Sol to be edulcorated with fresh Water, and dryed, and that very warily, because Gold of this sort, when it groweth hot, fulminateth, so that it is shattered into minute parts. To this fulminating Gold if you add a little common Sulphur, and make it red hot in a Crucible, it doth not fulminate. If you reduce such a Calx of Gold mixed with Borax in a clean Crucible, you will find how much Gold that four Ounces of Sand or Flint contained. N. B. Except the Sand or Flint should happen also to be impregnated with Iron, which would render the Sol brittle and pale. For in that case, the Sol precipitated from the Aqua Regia, and burned with Sulphur would not flow with Borax, because the Iron being mixed with it, would adulterate the Probation: But if you cupel such Gold partaking of Iron, with Saturn, the Iron may be separated from the Sol, and the proof will be void of errour. N. B. That Sand and Flints, may indeed be proved another way, but seeing this which we have here prescribed, is easie to be practised, we will rest in that.

But this one thing is also necessary to be known, viz. It is indeed true, that in all Sand and Flints there is Gold, as the above mentioned proofs do witness; nevertheless know that there is a difference between native, corporeal, and solid Gold, and the volatile spiritual first Ens of Gold. For the corporeal Gold is easily extracted by the help of corrosive Waters or Salts; but the spiritual not so. And because corporeal Gold is always elicited by the benefit of the above mentioned Probation it may thence happen, that although in white Sand there should plainly be no corporeal Gold, nevertheless by the help of the aforesaid Probations it would be thence elicited, indeed not much, nor no more than what the Lead which was used for the proof, did contain of Silver: because the Lune in the melting or dissolving hath attracted to it self the spiritual Gold, from the Flint or Sand, so that it is thence tincted and transmuted into Gold. Which is manifest in that the grain of Sol doth not exceed the magnitude of the grain of Silver, which is gotten from other common Lead. But if besides the spiritual, there be also corporeal Gold in the Sand, the grain of Sol will necessarily exceed that of Luna, for the Silver which was contained in the Saturn doth not vanish into Air but remaineth and because it doth not remain the same Silver but passeth into Gold, that change is ascribed to the notable Operation of the first Ens of Gold or spiritual Gold in the Sand. Wherefore who soever intendeth to extract Gold from Sand, Flint or Stones with profit, ought to know certainly before by smaller experiments, that besides spiritual, they also contain corporal Gold. For I have written this Book onely upon the account of extracting from them corporal Gold, leaving the spiritual Gold to Philosophers that of it they may make their Stone. But necessity required that I should lightly touch at those few things. For if according to my prescribed Probations, any one in working should have found a grain of Gold of equal quantity with the grain of Silver, he might wonder in his mind, which way the Silver had made its escape, seeing that he had found Gold instead of Silver. Wherefore I thought it necessary to shew the reason of that, for the taking away all scruple from every ignorant mind. Wherefore whosoever seeketh Gold from Sand or Stones, let him chuse such, from which corporal Gold may be extracted with profit. For they will afford him such profitable fruit, as the white Sand denieth. But that for the performing my Specimens of Probation, I have taught to take white Sand, I have done it for this reason, that I might make it evident to every one that there is Gold in all Sand, but that it cannot be extracted from all with gain. For white Sand or Flint is very often void of corporal Gold, but never of spiritual, by which Silver may be converted into good Gold. I might have passed by this admonition with silence, seeing that those things are not necessary to be known by the vulgar, in asmuch as corporal Gold will abundantly satisfy their desire; but a Philosopher neither wanteth, nor seeketh corporal Gold, but onely spiritual, to prepare of it a Tincture. Add, that to him it is sufficiently known, in what subjects the first Ens of Gold is plentifully contained. Hence, although the first Ens of Gold be also in white Sand, as is manifest by the foregoing proofs, he useth not that, but rather seeketh such Stones for his work, as contain much Tincture. Neither also doth any true Philosopher so tie himself to this or that subject onely, that he will not elicit his Tincture from any other, inasmuch as it is evident to him that the first Ens of Gold may be found in all things in the whole World. For wheresoever there is Sulphur, there may also be had the first Ens of Gold, whence a Tincture may be prepared. But it is evident that in all Vegetables, Animals and Minerals there is Sulphur. For the matter of the Stone of Philosophers, every where offereth it self, so that the poor as well as the rich may attain it without cost, according to that saying of the Philosopher; That their matter is every where obvious, and prepared without money, trod under foot and thrown to Dunghils. So the true Philosophers speak and write. But Sophisters, who falsly assume the name of Philosophers, wandring up and down from Court to Court, where they offer their service for the acquiring the Philosophers Stone, by their lying Fables, perswade credulous Noble men, that the matter of the Stone is to be sought in this or that place or mountain, as in Hungary, Transylvania, the Forrest of Hercynia, Thuringia or Bohemia, or in the Rocks of Sueden or Norway, and elsewhere. Others again perswade credulous Persons, that the Stone of Philosophers, can be made of nothing but common Gold, and therefore require of their Patrons not onely some ounces, but some pounds of Gold, for their own greater profit. One of those Pseudo-philosophers was lately here at Amsterdam, who by perswading certain Merchants, trickt them out of two and twenty Marks of Gold, thence to make the Philosophers Stone. He indeed put the Gold into the Vessel according to his own manner, before those Merchants, giving to it a continuall Fire. But after much time being elapsed, when they expected to reap the Fruit, he, who had plaid the Philosopher, privately withdrew himself into I know not what Countrey, and would not return to take out the two and twenty marks of gold. Therefore the Merchants themselves being about to take them out, found those solar Birds were flown, and had left onely the empty nest. Which empty nest as yet lies in a place in this City, nor doth any one know how to convert it to his own use. But if the Merchant had given to that impostor in hand, onely two, or at the most three ounces of gold, they had not received so great a loss. But as they unadvisedly credited his fine Clothes, and his finer words, so they were intollerably deceived.

A true Philosopher wanteth not so much gold for his Medicine, inasmuch as if he bringeth but one half ounce to perfection, it may suffice for his whole life, and may be in his own power to do the same again as often as necessity shall require, so that he will have no need to run up and down from one to another who are greedy of gold, to blemish the noble art of Chymistry, and bring it into hatred with the whole World.

Some years since, when I had written of the Prosperity of Germany, and from a good intention had taught how Wine and Corn might be concentrated, and in case of necessity, might be commodiously carried from one Countrey to another, and there safely kept in Garrisons or Fortresses for future use; fearing that at sometime while the Shepherd slept, that most ravenous Wolf the Turk might break into the German Fold, and cut the throats of what Sheep he could not carry away. Against which, Farner with his accomplices, hath set forth notorious Libels, and hath every where traduced me for a false Prophet: Whose Calumnies I have not opposed, because he hath sheltred himself under the protection of Princes. Moreover, this Farner, with a consort of ruiners of fame, or good name, have reproachfully wounded my Honour, by falsely accusing my Writings, and traducing them for Lyes: And seeing that almost all of them abide in great Men’s Courts, and have not put their names to their invective Papers, I have not indeed been able to reach them. But yet at length those Men of darkness, who have concealed their names, that they might give the greater reputation to their slanderous Papers, do come to be more and more known to me. Besides at last the event hath shewed those things to be true, which I had predicted should happen; to wit, that the depraved Christians should be chastised by the Turks and Tartars. But it is to be pitied that also Men of better note, should be ensnared and captivated by the common judgment, by reason of that Company of the Devils attendants. For the unerring truth declareth, that the righteous scourge of God, will not be taken away from us, before such spoils of a Man’s good name be restrained by the Magistrate.

Now, to return to our purpose, to demonstrate, that not onely Gold, but also somewhat more rare; to wit, a true Tincture is hidden in Stones, and by the help of Art may be extracted from them, which the Ancients have hinted at in these words: Auro quid Melius? Jaspis, &c. And that there is much Tincture contained in the Jasper, I have long since inculcated in other places of my Writings. Paracelsus highly commendeth Red Talck, Granates, Antimony, and Lapis Lazuli, adding that Tinctures or the first Ens of Gold, may be gotten from them by the help of sublimation. Moreover the first Ens of Gold, may also be found in other Stones, especially in the Hematitis, Scythis, Magnesia of Piedmont, Smiris, and others of that kind, in which it is so fixed, that there is nothing wanting to obtain it but onely the way of extracting, and giving it ingress by Sol. On the contrary, the first Ens of Gold is indeed in Vegetable, Animal, and Mineral Sulphur, Marcasites, and Antimony, and that abundantly, but so volatile that Stones are to be preferred to them.

And although my intention in this Book extendeth no farther than the extracting of Gold out of Stones, Sand, and Flints, yet nothing hinders but that in a few words, I may also shew, that in Stones, there is not onely fixed Gold, but also volatile, whence a true Tincture may be perfected. Which Tincture I have not as yet made, but nevertheless I am certainly perswaded that it is in no wise impossible to be done. For whosoever can render the first Ens of Gold, in Stones, volatile, and draw it out by Distillation, he will continually obtain a gradatory water, whereby he may coagulate every running Mercury into good Gold. But he that knoweth how to joyn this volatile Gold with corporal Sol, to unite them and procure ingress, may thence expect a far greater good. For the first Ens of Gold is more conducible for the preparing Tinctures, than corporal Gold, as one of the Philosophers hath signified in the following words: Thou canst not make Gold or Silver, except thou shalt obtain their first Ens. The first Ens of Gold, which is hidden in all Vegetables and Animals, coagulateth Mercury also into a yellowness, but not constant; but if it shall be fixed, it also coagulateth and fixeth with constancy, but not before. Therefore it is most certainly true, that where Sulphur is, there is also the first Ens of Gold; and where there is the first Ens of Gold, there is also Tincture. Therefore seeing that Sulphur may be found, in all things in the World, even in the smallest Herb, it followeth that also from every Herb, Wood, Stone, or Bone, a true Tincture may be prepared. Whosoever will believe, let him, it matters little to me whether it be believed or not, I think my self satisfied in that I have not put that light which I have received under a Bushel, but have exhibited it to the World for information. For the light conduceth nothing to him who is blind, and resolveth to remain so. You shall find more in my third Century, as also in the sixth part of my Pharmacopœa Spagyrica.

How it may be known whether Sand, Flints, and the like Stones, being pregnant with Gold, contain much Gold, or but little.

White Sand and Flint, contain the least Gold of all; which Sand indeed is never without Gold, although it cannot be extracted from it with profit. In the white and red, there is more Gold than in the white, nevertheless not always so much as will pay the cost. In the yellow, brown, or black, there is commonly much Gold contained, whensoever veins of white or yellow Sand run through them, and especially when such Sand shineth with abundance of small golden sparks, closely adhering to each other. In like manner that Sand is rich in Sol, which is like to Talck, or when Stones are found in it, in which there is red or brown Talck, even as Sol is contained almost in every Talck, nevertheless in some more, in other less.

All River Pebbles (which although outwardly they appear white, yet when heated red hot and broken, are stained with yellowness, and contain Sol) are in extracting sufficiently rich in Gold.

Green, yellow, or blue Stones, being transparent like horn [called in the German Tongue Hornstein] are also for the most part fruitfull in Gold. Also all red, dark-coloured and black Flints contain Gold, with which Iron is frequently admixed, which in the extraction is drawn out with the Sol, and weakneth the Menstruum, and rendereth it unprofitable.

All Quarries or rocky Stones, whether they be found in the Earth after the manner of Ducts, or whether they lie in the open Air, when they are coloured, contain Gold. Every Hæmatites, and that which is a kin to it, the Smiris, the Granate, and Lapis Lazuli, all contain Gold, nevertheless always one more than another, so that some of them are rich in Gold.

All Granates contain Gold, and besides Gold, also the first Ens of gold; but they are endowed with so hard a body, that Aqua Fortis cannot exercise its power upon them. But there may be a remedy found, by whose help their extraction may be instituted.

In every golden Stone called Chrysocolla, Saphyr, Ruby, Amethyst, and Hiacynth, there is gold, but difficult to be extracted. All Fluors or things fluxing, which are applied to the Mines of Sol and Lune, for the bringing their Oars to a flux or melting, whether they be of a violet colour, or purple, yellow, red, or green) are all endowed with unripe and volatile gold. Which if you shall make red hot, the colour evaporateth like a green, yellow, or red smoke, leaving the Stones white. But if any Man shall know how to intercept, and detain such fugacious Sol, he may therewith coagulate Mercury into gold. In like manner from all Stones, in which is the first Ens of gold, a green-water may be extracted by the help of Distillation, in which Mercury coagulateth it self into gold. The Ancient Philosophers have called such a green-water, their Green Lyon, which devoureth gold, and of it prepareth a Tincture for Lune and Mercury.

Concerning this matter, I could indeed say somewhat more, did not the avarice and improbity of Men, who seek nothing but the damage of their Neighbour, restrain me. Hence all those in which any light of God shall arise, ought diligently to beware that they communicate nothing of it to wicked Men, although they put on the shape of an Angel. For Faith is now no where kept among Men, as these following words of a golden Alphabet do witness.

If many years ago, I had known those things which I now do, it would have profited me much in being aware of the dissembled sanctity of impostours. But what is past cannot be recalled: Let these things at this time suffice to be spoken of the knowledge of Sand and Stones, every Man may look further for himself, and search out and learn more. If any Man findeth any good from what I have written in this Book, let him give God thanks, and be mindfull of the Poor; if not, let him look upon himself as unworthy to be partaker of it. For I have here written more perspicuously, than any Philosopher hath done before me, in which I rest. It now remains that we should say something concerning the easie way, and incomparable invention, by whose benefit Sol may be extracted from Sand and Stones, in great quantity and with a considerable gain. Which invention hath been hitherto unknown to the World, and it is almost impossible that a better should be found. But that the searcher into Art may see that this new invention of mine, is of all the most easie for the extracting of Gold from Sand or Flints, and that the World hath never known the like, I have thought fit to shew in what this Compendium consists, and it is thus. It is sufficiently known with what labour and costs the ancient Workers in Metals, and even those at this day, have extracted, and do extract Gold from Sand and Stones, viz. when first they burn the Oars or Stones, then grind it in peculiar Mills accommodated to that purpose, with Argent-vive and water, where the Argent-vive draweth to it self the Sol, and the Stone goeth away in the washing, and the greatest part of the Argent-vive is strain’d from the gold through Leather, which may again serve for the same use. Then in Iron Retorts they drive out the residue of the Argent-vive, which yet adhered to the Sol, which is saved; then they melt the Sol. In which operation they lose much of the Argent-vive, which in the grinding and washing goeth away: so that often times the charge of the Mercury is no less than the gain of the gold. Therefore by this way nothing can be gotten from a poor Mine. But this is the easiest way they have to separate Sol from its Oar or Stones.

Another way is, when they mix the washed Oar (which the Germans call Schlicht) with its weight of Litharge, and melt it with Bellows, then cupel the Regulus of Saturn, and so they obtain the Sol which was in the Oar. Which way of melting, is also dear, because much of the Lead is lost: But yet they are obliged to follow this way, who know no better. Now I will compare my way with this, that it may be evident which of them is the most easie and profitable. As for my method of extracting, it chiefly depends upon four singular Compendiums, by which the operation is rendred easie. The first of which is a water of small cost, which may be copiously prepared, without Distillation.

The second is a singular Metal, of which the Kettles or Pans are made, in which the Stones or Sand is boiled with the water of small cost, and yet are not corroded nor consumed. And when the water shall have dissolved and imbibed the Sol in the Sand, the Oar, Sand, or Stones, with the water are to be taken out of the boiling Vessel, and put into another Vessel adapted to this use, with a bottom all over perforated with small holes [like a Colender] and first covered with inside, with a thin Matt, then the water will drop down through the Sand and Matt into another Vessel placed under it; moreover more hot water is to be poured upon the same Sand, and let to run through it, which water will also extract the gold which as yet remained in the Sand. And after this Elixiviation, the Sand, (which is now of no use) is to be taken out of the filtering Vessel, and this labour to be continued so long, untill no more Sand is to be extracted.

The third Compendium is this, when the Lixivium of Gold, is collected to a just quantity, a singular Water of small cost, is poured into the Solution of Gold, whence all the Sol is precipitated from the Solvent, the Solvent by inclination is decanted from the Calx of Sol, and may again be used for the like extraction, seeing that it still retaineth its strength, being nothing weakened by the precipitation. Therefore we may use this Solvent a long time. And that which is lost by pouring too and again, is of small charge, because it may be recruited again by the like cheap Water. But if one should mortifie that dissolvent with other contrary Lixiviums, to precipitate the Sol, as otherwise is wont to be done, and I have taught above, about the proving of Sand, what a loss should we undergo, if at every time we should destroy our Solvent? Besides such an extraction is costly and laborious, when made in glass or earthen Cucurbits.

But this extraction is almost of no charge, seeing that it may be perfected in great Kettles, and the Gold thence precipitated without loss of the Water. This extraction of Gold is like the extraction of Salt-peter from Earth, where the Workmen also elixiviate one part of the Earth, by the help of Water, which Earth they then throw away, and in room of that put other Earth into the Vessel, which they also elixiviate or wash, and that so often till they have elixiviated all their Earth impregnated with Salt peter. And by the same reason we elicit our Gold from Sand, as they make their Salt-peter.

The fourth Compendium is this, that the precipitated Calx of Sol, after the Water is filtred from it, is taken out of the filter and dried, and by the benefit of a certain singular good flux, not at all costly, is reduced, so that in the melting nothing of the Gold is lost.

In those four Compendiums the whole work of our extraction consisteth, as a building standing upon four Pillars, one of which failing, the whole structure is ruined. He that knoweth those four Compendiums may boldly enter upon the work, to extract Sol from Sand and Stones: for then it will be a work of profit to him, otherwise not, which I have declared for the information of every man.

But that I have made none of those four Compendiums manifest, let no man wonder, because I have been sufficiently hurt by the slanderous Forgeries of cavelling Detractours. For when by reason of their dull apprehension, they could not understand nor perform those things which I had written openly and plain enough, they falsly traduced my Writings, as abounding with lies.

Let these things suffice to be written at this time, concerning the extraction of Gold out of Stones, Sand or Flints: which I doubt not but will be of use hereafter to many indigent Persons. For although all men should apply themselves to that extraction, yet they would in no wise incommode one another, seeing there are Sand and Stones every where obvious to all. And also the Salts for extracting are so plentifully afforded, that nothing is wanting but a man to put his hand to the work. But some one may here object and say: I do indeed believe Glauber, that in the Sand and Stones of the East and West Indies, Africa, Spain, Italy, France, and other hot Countries, much Gold may be found, but who will remove his dwelling thither to extract it? There is no need that any should go dwell in Africa, or either Indies, thence to fetch us Gold, seeing that it may be had sufficiently in Europe, and may be found in all cold places. It is well known, that in many parts of Germany, Gold is elicited from the Sand as well of small, as great Rivers and Lakes. But that more Gold may not be had in Germany, which is temperate, than in cold Norway, or Sweden, and less in Germany than in France or Spain, I will not deny. Therefore we need no Commerce with thirsty Africa, or America, as that with great peril of body and mind, we should seek Gold thence, seeing that we have it in every Countrey of Europe, and that not onely under ground in the Veins of the Earth, whence it is to be digged out with great trouble, cost and labour; but it is also every where manifest upon the Earth, where it is much more largely and easily acquired. The most famous Monarch of Philosophers, Paracelsus, in his Book of the Vexations of Alchymists saith: That more Gold and Silver may be found above the Earth, than in its profundity, and that oftentimes a Countreyman throweth a Stone at a Cow, which is of greater value than the Price of the Cow. Which thing indeed is certainly true, nevertheless whosoever will not with Glauber believe it, let him remain in his unbelief. In Esdras, we reade these words: There is much Earth of which Potters make their Vessels, but a small quantity of Powder or Dust of which Gold is made. Which words are commonly thus interpreted, that, by the words powder or dust of which Gold is made, the Writer hath understood the Stone of Philosophers. The which is very agreeable to truth, but yet no Earth is found void of metals, nevertheless all are not so rich, as to afford any profit in the extracting. On the contrary all Stones and Sand (although every of them doth not contain corporal Sol so largely, as to be thence extracted with gain) rejoyce in the first Ens of Gold, or such a Calx by whose benefit Gold may be made. Which powder, if we know how to extract from them, we may make it better than Gold it self. But seeing such an Aurifick Calx is very largely diffused in Sand or Stones, and cannot be thence hammered out, but is extracted by Art alone, therefore the blind Covetours of Gold, with the Ignorant, will not believe it, because they know not how to perfect it. Hence an Art of this kind was by the Philosophers kept most secret, where Paracelsus speaking of the first Ens of Gold, saith that it may be elicited by sublimation. Basilius writeth that the preparation of the universal Tincture, may be compared to the distillation of a burning Spirit from the Lees of Wine. A comparison sufficiently perspicuous! For even as in a great quantity of Wine or Beer, there is hidden but a small quantity of good Spirit, and the residue is nothing but an unprofitable mud, but nevertheless that little Spirit, by the help of distillation is always extracted from the great quantity of unprofitable mud, with gain, and is concentrated into a very subtile penetrating Spirit, of which one spoonfull is more to be esteemed than a whole pail full of Lees. By such means the Philosophers would have us extract by Art, that first Ens or form of Gold being very far dispersed in Sand and Stones, and concentrate or bring it into a small compass, of which, but asmuch as the magnitude of a Pease, is of greater worth than a huge Mountain of unprofitable Earth. Moreover, this I will not conceal, that throughout all Germany, in and about the Rivers may be found Stones, which are sufficiently rich in Gold and Silver, and moreover if you break them into pieces, you shall find within them little Holes and Caverns, which abound with a yellow or brown Powder, which if any one shall take out, and melt it together with Borax, he will acquire Sol mixed with Silver. But as yet, I never saw any man, who knew this sort of stones, and much less that golden Calx which is hidden in them. Which thing without doubt they have passed by, by reason of their negligence, not loving or seeking to know the physical Magnalia of God. I have found many the like stones in the sandy Hills about Utrecht, and in other Sand-pits of this Belgick Nation, but more about the Banks of the Rhine, and the Isle, as also the Coast of the Southern Sea, some of which stones I have yet by me. Also in the rough places of Walavia you may find much Sand and Stones, which contain corporal Gold. But there is no man knoweth any thing of them. And this might be of great use to Children, if they were placed for a time in the Shop or Workhouse of some Artist, of whom they might learn, whence in any case of necessity they might be able to sustain themselves. But the rich, relying upon their own fortunes, think that they have Wealth enough for their Children, but if any adverse fortune shall chance to befall them, as their Houses to be burnt, or their Ships robbed by Pyrates of their rich Merchandizes, or be cast away by Tempests, or their Debtours break and run away in their Debts, then they know not which way to turn themselves; and because they have learned no Art, whereby to get their living, they commonly degenerate into men of a desperate life. For one leaveth his Wife and Children, and goeth into the Indies, where not a few have become a Prey to wild Beasts or Cannibals. Another, for a small stipend or pay, selleth his Freedom to fight by Sea and Land, untill like a mad Dog he is miserably slain. [I have heard that it is a Custom in Germany, that a man may play away, pawn, or sell his Liberty or Freedom, which being once gone, he becomes a Vassal or Slave to the publick Service of the Prince or State, during his Life.] Others, (after they have consumed and wasted all their substance, and have learned nothing that is gainfull in their youth, whence they might honestly maintain themselves and Families) betake themselves to a vitious kind of life, till they perish in it. To have truely learned Mechanick Arts, indeed helpeth much in fortunate times; but when the times happen to be troublesome and difficult, and many men in the same City exercise one and the same Art, one often hurts another, by eating the Bread out of his mouth, and reduceth him to straits. But if a Physician knoweth somewhat besides the Profession of Physick, by which he may obtain a Living, he will have no need to make so many Visits to the Sick out of a pressing desire and expectation of getting mony for his diligent attendance. Therefore Hermetick Philosophy and Medicine, with their Cousen German natural Alchymy, are the most excellent of all Arts, and will so remain to the End of the World.

Seeing therefore that such great Treasures (as we have heard) are hidden in the despised Earth, and in such subjects as are every where trampled under foot, wherefore should we not extract them, for an honest maintenance, and defence against the injury of the times? Why should we not leave India to the Indians, and have regard to our own Europe, which abundantly affordeth whatsoever we need for the sustentation of Life? I cannot but say again and again, that were I but ten years younger than I am, I would not cease, but for the good of the publick, would publickly teach, and demonstrate to the Eye, true Philosophy, Medicine, and Alchymy. But my glass being almost run, I must commit the care of this labour to others who are younger and have greater strength of Body. Therefore in the mean time, whatsoever good I can do my Neighbour by wholsome Writings, I will not omit. I intend shortly (God favouring my design) to publish many secrets, hitherto unheard of. Nothing now remains but to close this little Treatise with,

The End. Glory be to God alone.

An Admonition to the READER.

Whatsoever I have written in this little Book of the compendious extracting of Gold, out of Sand and Stones, is so true, that nothing at all is to be doubted concerning it: Nevertheless after this Treatise was gone to the Press, another way, and that much better came into my mind, by the benefit of which, Gold may be extracted with a much greater expedition, than by the help of the former. Because for the operation of this last way, there is no need of any Kettles or Pans made of a certain singular Metal, but the extraction may be made in quantity without any boyling, in such Vessels as are every where in hand, and may be had, so that one man in one day, may by an easie business perform the extraction of a thousand Pounds weight of Sand. Which method is indeed much to be preferred to the former. Wherefore I could not but also notifie this way of extraction. What seekest thou? If I shall find that those my profitable inventions are gratefully received, I will not neglect officiously to serve the publick, in this present evil Age, and in the worser to come, by publishing the same. With which, benevolent Reader, I commit thee to the Divine Care and Protection. Dated at Amsterdam the 26th. Day of July 1664.

A Spagyrical Pharmacopœa: OR DISPENSATORY.

Being an exact description by what means, profitable, efficacious, and penetrating Medicines may be made, and prepared out of Vegetables, Animals, and Minerals; after an unwonted and easie method.

PART I.

To the well minded Reader.

Some or other will perhaps wonder at, and fain know what the reason should be of my describing this Pharmacopœa Spagyrica, or Chymical Dispensatory, especially when they consider that there are not onely found various preparations of divers Chymical Remedies in my Books that I have published, but also many such innumerable Writings of such kind of businesses, are publick even from the days of old down to this very day, both profitable ones (of which the number is very small) and also unprofitable ones (of which there are a great multitude,) insomuch that it might seem altogether needless to commit to the Press any more matters of that kind. To satisfie such a one that thus enquires, I judge it well worth my while to demonstrate in this place, that it is not onely very profitable, but also highly necessary, well to distinguish between good and tried Medicines, and such as are not proved ones, not because you should neglect, correct, reject, and suppress other Mens Writings, and to esteem highly of mine. No such matter, for I well know that none can give more than he possesseth, and if any one doth (out of a candid mind) bring to light any thing for the profit and benefit of his Neighbour, how vile soever, and mean the thing be, yet is it to be most thankfully accepted of; and therefore let no body be so proud, as to presume upon the rejecting of the industry and labour of another Man, but rather extoll it with praises, though he himself could have done better. And so by what is here spoken, I would hint unto you that the very reason why I have published this small Treatise, is this, viz. that my inventions may reach out an helping hand to poor afflicted mankind, and that I may assist them in a Christian manner, according to the will and command of the most high. And although I have already described the preparation of many profitable Medicines, as well out of Vegetables and Animals, as out of Minerals, in my Philosophical Furnaces, by the use of which in case of necessity, every curable Disease may be sufficiently enough driven out and carried off; yet nevertheless it hath seemed expedient unto me, to set forth this little Work under three Parts, each of which parts shall contain singular Medicaments as for example. The first Part shall comprehend such Medicines, as proceed from Vegetables, the second Part, such as proceed from Animals, and the third Part, such as may be had out of Minerals. And this also is a primary reason why I have comprised each kind of Medicaments in a singular Work or Treatise, because of the envious know-littles, and foolish deriders, and despisers of Art, who reject all Mineral Medicaments, (but they know not their properties) as unsafe at all times, because not taken forsooth out of the wholsome Vegetables, (whose use and virtue [say they] hath been approved for many Ages) but out of the poisonous Minerals and Metals, whereto no trust is to be given, and the use of them too is to this day very rare, and their operation too vehement. Now that I may stop the mouths of these kind of Men, and that they may see and know, that I likewise am well versed in the virtues of Vegetables, and their true preparations, together with their purification and fundamental Anatomy, and with their reduction into most wholsome and most safe Medicaments, I have purposed with my self in my first part of my Spagyrical Dispensatory, to treat of no other things save onely such Medicaments as are made out of known Vegetable Simples, without the addition of any other things, (either Animal or Mineral) as for instance, out of Herbs, Flowers, Roots, Fruits, and Seeds, their separation by Art, and their reduction into a better form. In the second part, we will treat of such things onely as proceed from, and are prepared out of Man, and other Creatures, and such as live in the Air, and also such as live in the Waters. But in the third Part I shall not desist from defending those Medicaments of mine, which I published some years since, and were prepared of Minerals, and shall demonstrate unto you, that they are not at any rate to be shunned or neglected, if rightly prepared and applied, but are to be preferred far before those Medicaments that are prepared out of Vegetables and Animals. To them I will also adjoyn the use and preparations of several other things, which I never as yet made mention of. Nor do I doubt but that the eyes of the blind will sometime or other be opened, so as to see the truth, and confess it and love it, to the doing whereof, I pray God, that Eternal, Immutable, and durable Light, the Father and defender of the truth to help us. Amen.

THE SPAGYRICAL PHARMACOPOEA: OR DISPENSATORY.

What Vegetables are, or what is meant by the name of Vegetables?

You are in the first place to note, that under the name Vegetable, comes all that which hath its Food out of the Earth, which grows or is encreased, be they Herbs, Shrubs, or tall Trees with what appertains unto them, as the Root, Stalk, Leaves, Flowers, Seeds, and Fruits of them, as well cultivated as wild, both of our own Countrey, and Forreign, as well the known wholsomes one, as the unknown and hurtfull, whatsoever name they are called by, the kinds, shape, form, property, virtue, and power; of which, may be found described by many ancient and later Philosophers and Physicians, so that ’tis needless to make any farther rehearsal of them.

My purpose is onely to tell by what means, and by what most excelling way that innate virtue, operation, and efficacy, which God hath implanted into them, may, and indeed ought, by the dexterity and industry of Man, to be separated from their dead Fæces and Husks, and be concentrated and applied in a convenient form to Diseases, and be reduced into a most pleasant and acceptable Essence. But some may object and say, what good is here in bestowing such a deal of labour and care to extract the virtues out of Herbs, and concentrate them, and so at last administer them to the Sick? Will it not be all one, if any one know their natures, virtues and properties, (the which may abundantly enough be known by the large description given of them, in the Books both of the Ancient and Modern Physicians) and so make use of them, green and dryed, according as they are at hand, or else first steep them in Wine, Ale, Water, or any other drink used at Meals, or else boil them therein, or omit the decoction, and drink the infusion, and so administer help. Will not that perform the very same effect, that the well prepared, pure, subtile, sweet, and efficacious essence will? I answer that without question, there is extracted some kind of virtue out of the Herbs, by such a kind of infusion in Wine, Ale, or such other like drinks, and is together with the Wine carried into the Body, and effects no small things, if it meets not with too much matter that is to be turned out. But yet no body will deny but that their virtues being extracted and concentrated, and taken in a spoonfull of Wine or Ale, will operate more speedily, and be taken in more pleasantly, and display its virtues more effectually than the boiled Herbs, or its infusion; wherein by reason of the virtue of some few drops as it were lying hid in a whole handfull of Herbs, we are constrained to drink down together herewith such a deal of Wine or Ale, which too is rendred very unpleasant and ungratefull by the Herbs: This the Ancient Physicians well observed, and made an accurate search many Ages ago, by what means they might best of all prepare Herbs sundry ways, so as to be taken inwardly with delight, and be encreased in their virtues. Thence it came to pass that so many preparations are brought into the Dispensatories, which abide in use even to this very day: amongst which there are distilled Waters, Oils, Balsoms, Ointments, Juices, Electuaries, Conserves, and such like; the which I do not by any means reject, but onely mention how the virtues of Herbs may be administred to the Sick, in a far more pleasant form. It is all one to me, if the aforesaid and usual preparation of Herbs be still in best repute and so continue, for I neither sow there, nor expect to reap thence. And should I need their help (which God forbid) and that I had no better to supply my necessity, I would give God thanks, for his vouchsafing me a part of those prepared Herbs, lest I be constrained to make use of raw Herbs, in that manner that the Cows eat grass, but yet that I have better, no Body can blame me, if I rather use them, and am willing to communicate them out of love and duty to my Neighbour. Verily no Body is compelled to do otherwise than as pleaseth him, one useth Herbs in an infusion of Wine, another eats them with Vinegar, Salt, and Oil, another takes them green as they are, and cuts them small, mixeth them with Sugar, and assoon as they are come to a dryness, brings them into Powder, and takes them in some Broth; Another may thicken them with Honey, and Sugar, squeeze them in a Press, and so use them. And plainly ’tis no matter what way a Man takes in using them. Some there are that can’t abide any Powders, because they stick to their Gullet and will not pass down into the Stomach, others can’t endure Pills, and some you will meet with to whom all sweet things as Honey and Sugar are distastfull. And you will find many too that can’t endure Wine or Ale, wherein Herbs have been steeped but all night. Upon this account venerable Antiquity considered of so many preparations of Herbs, that if haply one way did not like them in administring them, the Physician might make use of another way, and so Men did year after year attempt more and more the preparation of sweet Medicaments, and so trimmed and adorned their Pharmacopœa’s daily by little and little, and brought it to a better state: And that is thus evident (I will now speak onely of the Vegetables,) viz. there are to be found almost in all well constituted Pharmacopœa’s, burning Spirits, which are produced (by distillation) out of fermented Herbs, as likewise Salts, which are extracted out of calcined Herbs and again coagulated; also extracts, and (by the mediation of the Spirit of Wine) thickned Juices are extracted; also distilled Oils, and some coagulated into Balsoms. And many more preparations of this kind, and better sorts there are, which have not been of any very long standing, but have been by little and little added by good and faithfull Physicians, all which things do perform as much as they ought (or may be expected in the rank in which they are) nor ought any one to throw them clear off. But now if any one knows how ingeniously to extract the virtue of an Herb, and to concentrate it in such a manner, as that one onely drop shall be of as much efficacy as a whole cupfull of distilled Water, or as a spoonfull of Powder, Juice, Syrrup, or Conserve. Why I pray, should not one drop be in all likelyhood more willingly taken than a full Cup, or a spoonfull? That which may be done by a few, needs not be done by a great many. But haply some other will say, how can I be certain that there is a greater virtue in some drops of some good Essence, than in a whole spoonfull of dryed and finely powdered Herbs, or of green Herbs condited and beaten with Sugar, or than a Potfull of distilled waters; now this may be known by the virtue, odour, and tast, and that on this wise. If a few drops be put into a potfull of pure fountain water, and be stirred with a Spatula, the said water doth then exactly resemble the odour of the Herb when whole, and doth as to its tast agree with that water which is drawn out of the green Herb by distillation. If therefore the odour and tast be there, the virtue cannot be far off, besides the use will easily shew it, if both of them are in the proof compared together. And this now cannot be contradicted by any probable argument, for it is clearly evident to every one, that such a kind of Essence is an hundred thousand times more efficacious (respect being had to the quality and quantity of the same) than the Herb either green or dryed: Besides there also ariseth this benefit, that such a kind of Essence doth not at all lose any thing of its virtues though kept a great many years, whereas the other preparations and especially the distilled waters will grow musty and putrifie. But an Essence will (if warily preserved) endure as efficacious above ten, yea an hundred years, as it was the very first day that it was made. Forasmuch therefore as these things are without controversie thus, we should rather mind the chusing of such things which being but small in quantity, are pleasanter and more efficacious than those that are of so great a bulk, which indeed are of little or no efficacy at all. There is no body will deny, but that the virtues of Herbs are widely dispersed and hidden in themselves, and for which virtues sake we are forced to take the whole Herb, that is, the dead body for that little virtue that lies hidden therein, just as if a Man instead of Bread should eat the crude wheat together with the stalk whereon it grows, which certainly would prove very hurtfull to the Stomach, and would together with its allaying our hunger corrupt the Stomach, and make it unfit for digestion. If therefore the Countrey-men who are the most sluggish and unaptest Men of all others, have by a long course of time arrived unto and experimented this Wisedom and Dexterity, viz. that the Corn is not just as it comes out of the ground in its husk and stalk, at all fit for the use of Man, and do likewise well know that it is far more profitable (if the grain be first threshed out of the Eare, then ground small in a Mill, the husky Bran be separated, and then the pure Meal mixed with a little water and Salt, or ferment Leaven, and so the Past suffered to ferment, and afterwards be baked) than to use the crude Corn just as it grows, why should we not use also the utmost of our endeavours to extract the most pure Essence out of medical Herbs, and so to administer them to the Sick; than to use the crude Herb as it comes out of the Earth? And this I instance onely for example sake, that it may appear that a legitimal preparation exalteth a thing into a far better state than it was before. And this may be demonstrated by sundry examples, if need required, but sure here is no body that is such an unwise Tatler as to dare to oppose it. Forasmuch then as the case stands thus, that an extracted, pure, and subtile Medicine, operates far more speedily and safely, than when prepared after the common manner, I judge it much amiss to conceal the way that leadeth thereunto, and not to give directions for the use and profit of ones Neighbour. Nor indeed can I say that this invention of preparing Essences of Herbs did proceed first of all from my self; for ’tis unknown to me what another may either have done, or is able to do. But this I know, that no body hath hitherto mentioned the same either in Writings or otherwise, and that this preparation is no where known or in use. Well be it as it will, whether or no others know it as well as I, or have known it before me, yet it ought to be accompted a good thing, that I bring it forth to light for the sake of so many sick People. And it would have been much more acceptable unto me, if any body else had published it before me, and had eased me of this labour. But that I may return to my purpose; I will begin a brief but very clear description of the way whereby the virtue of Herbs is to be extracted and concentrated, that so by this means they may be more effectually operative in Diseases, and be more commodiously administred than the crude and unprepared Herb, and it is to be done as followeth.

The Preparation of the Essences of Vegetables.

Take of an Herb cleansed from the Earth, and its withered and putrified Leaves, both Root, Stalk, Leaves, Seed if they may be had, as much as you list, but however let it be at the least some fifty pounds weight, for the Fermentation will not succeed so well in a lesser quantity, as if taken in a due measure and plenty. Cut the Herb, &c. small, pour Water hereupon as much as is sufficient to fill your Copper Still, within an hands breadth of the top, urge your fire somewhat strong, and there will distill forth a clear and well smelling Water, together with a little Oil, which you must separate from the Water by a tritory or separating glass, and reserve it apart: then take out the Herbs remaining in the Still, put more of your Herbs in, and distil the Water and Oil as before, this repeat so long, until you have distilled all the Herbs, always separating the Oil from the Water, and keeping it apart. Now then all the Herbs being thus distilled, pour water on them again, and put thereto a spoonfull of good new Ale yeast, and let them ferment together in a woodden Vessel covered over for some three or four Days: Then when the Herb begins to leave off working, ’tis enough, and is fitted to send forth in a volatile manner by distillation its most pure parts, viz. Salt and Sulphur. Stir the matter well with a stick, that so both thick and thin may be well mixed together; fill your Still herewithal, give a fire by degrees, that the Herbs burn not too, and the Spirit tast of an Empyreume. Distill it with a Refrigatory so long as the water hath any savour, the which you may easily find by tasting it often, when the water comes forth insipid cease from the Distillation, keep what is distilled forth in glasses: Then empty your Still and fill it again with more fermented Herbs, even within an hands breadth of the top, distil thence the Spirit, the which so long repeat until there remains nothing of the Herb undistilled. Then having cleaned the Still and Refrigatory, pour hereinto all your distilled Spirits, and rectifie them, take onely the strong Spirits, pour out the insipid water left in the Still; rectifie the Spirit again in an Alembick in B. M. and it will again put off an insipid water; and if need be repeat this rectification yet once more in a glass Alembick, that so the Spirit being exalted by a farther operation may become very strong and subtil, and its internal Vertue may be concentrated. So then, now take the Herb from which the Oil and Spirits proceeded, make thereof small Balls which dry in the Sun or at the Fire, burn them unto Ashes, from which Ashes extract the Salt with the insipid water left in rectifying your Spirit, and coagulate it: This Salt you must again dissolve with more new water and filter, and coagulate it and then it is enough. To one part of this Salt, pour two parts of the rectified Spirit, and gently abstract it in a B. M. and so the Spirit will receive into it self asmuch as it needeth of the fixed Salt, and bring it over with it self by the Alembick: But the fixed Salt holds back the Phlegm, which as yet lurked in the Spirit. But now the Salt thus moist, if it be again fired (or calcined) is as good as it was before. To this Spirit thus concentrated even to the utmost, pour an half or a third part of the Oil you distilled before out of the said Herb, mix them together by shaking them well, and the concentrated and Alkalizated Spirit will in a moment devour his said proper Oil, and will all of it be converted into a clear efficacious and pleasant Essence. In which Essence the volatile Salt and Sulphur of that Herb are united with the fixed Salt, and are to be accompted of, as a pleasant, penetrative, efficacious Essence, and friendly to nature; the which may be mixed and profitably taken with any Liquor: A few drops of which have more Vertue than a whole handfull of the crude Herb. And this Essence being taken into the Body, doth not onely operate more efficaciously in those kinds of Diseases which the Herb served for before its being thus prepared, but doth also (by reason of its subtil purity) more speedily display its Vertues, and being externally applied, doth (by its Odour) corroborate the Heart and Brain beyond all other, how sweet and odoriferous soever thickened Oils, prepared with Civet, Musk and Ambergrese; all which it compared with this Essence, are to be esteemed of as a dead Body: For in this Essence, the volatile Salt which is conjoyned with the Oil, doth presently introduce (or lead it inwards) and make it subtil, even to Admiration. And so this Medicine serves as well for inward, as for outward Uses. And certain it is, that the sweet Odour of any Herb, such an one as by which the Heart might be comforted, as it were in a moment, doth sometimes effect more than another comforting Medicine taken into the Body. For the Heart of a Man lives of the Air, as a Fish doth in the Water, the which being pure, the Heart becomes also well thereby, and so on the contrary ill. Why should a Man love to smell a Flower, did not the sweet Odour comfort his Heart and Brain, and were not his Spirits refreshed thereby. If then the Flower and Herb effecteth thus much, where the sweet and comforting Spirits are as yet encompassed, involved, wildly diffused, and tied to their dead Body; what will the Spirit do, being separated from the Body, highly depurated and again concentrated. Besides the daily, and (to all) well known experience, that a pleasant Air refresheth the Heart, but a corrupt and infected Air (as is evident in the time of the Plague) doth (on the other hand) debilitate it, and plainly suffocate it; It might be an easie matter to produce Histories to prove and verifie the same, but that it would be too tedious. But yet I must needs set down here one or two memorable ones, for the better confirmations sake of my Opinion. Josephus de Acosta an acute and very expert Philosopher, of the Order of the Jesuits, wrote a Book of the Condition and Property of the Isles of the West Indies newly found out, and amongst other things in the third Book, and ninth Chapter, speaks of things no less incredible than true, concerning the nature of some Winds which (in some Provinces scituate beyond Chili) leap down as it were from the Tops of Mountains and Desarts, and saith of them, that these Winds, do (by reason of the notable piercing cold) not onely cast or throw down for dead, the Passengers passing that way, who not dreaming of any such thing are not well provided against it, but doth also wholly kill some meerly from that most subtile Cold, so contrary and extremely inimicitious to the Spirits and Life of Man. For even as a pleasant and temperate Air doth preserve and cherish our vital Spirit, and nourisheth it; so on the contrary an intemperate and cold Air, doth suffocate and kill it: The which thing is wont to happen to such as sail at Sea, for there the Air is infected by the motion of the salt Sea, and doth so affect and debilitate those that are unaccustomed thereunto, and especially their Brain, Heart, and Ventricle (as we said above concerning the cold Wind, in the Desarts about Chili) that it causeth men to vomit, their Head and Heart pains them, they loath both Meat and Drink, until they are accustomed to the Air, and can well brook it. Besides this story I will yet add another, to shew that an infected Air can bring more detriment to the life of a man, than any corporal Poyson. For a corporal Poyson invades the stomach onely, which by the help of Nature doth easily expel the same again, which is sufficiently witnessed by all well known Histories, viz. that a man casts out by vomit a Poyson that is drunk down inwardly, but that spiritual Poysons do hasten to the Heart, to suffocate the vital Spirit, unless a man be well armed, and this shall be instanced unto you by the following History.

About some 30 years ago, there were two Mountebanks at Paris, that had their stations not much distant from one another, and they did each of them to their utmost commend their own Treacle which they sold to the Inhabitants, thereby to disparage each other, and each to allure the men to himself onely. But at last they came to a bargain betwixt themselves, which was this, each of them should defend himself with his own Treacle, against the Poyson the one should give unto the other, and thereby defend the excellency of his Medicine. Well, one of them takes a huge Toad, swallows down one half, gives the other half to his Companion to devour, the which he also swallowed and neither of them hurt. The next day following, the other invites his Adversary and used this Stratagem. He took a Viper, together with a Toad and put them into a Drum, adding hereto an handfull of Salt, and ordered the Drum to be beaten a while with Drum-sticks, with which unwonted noise both the Serpent and Toad being enraged, breathed forth their spiritual Venome, and filled all the Drum herewith: This done, he bid his guest put his nose to the hole of the Drum, which is usually about the middle of it, for the letting forth of the sound, who as soon as ever he had drawn in the spiritual Venome, fell backwards and died presently, not dreaming any such matter, nor understanding that the spirits either good or bad have as effectual operation upon the body, as a corporal Poyson hath.

I have not inserted these two stories, to fill the Paper up with words, but to shew, that Spirits being separated and freed from their bodies, are in there virtue and operation an hundred times stronger than the bodies themselves are, though conjoined with their Spirits. The which thing doth as well take place in such subjects that are wholsome and friendly to Man’s nature, as in these here rehearsed. It is abundantly known how many good and subtile Spirits I have described for the sake of the Sick, in my second part of Philosophical Furnaces; yet few are here to be found that set about the preparation of them. Amongst which Spirits, that of Sal Armoniack is not the meanest, which because of its penetrating and temperate heat, doth exhibit a most present operation, and is a Spirit worth all Men’s knowledge, and worthy every where to be had at the Apothecaries Shops. Yet I have not as yet seen it any where to be had, though I described a short easie way of preparing of it: But of this (if God will) more shall be spoken in the next part, where we treat of such Medicaments as are prepared out of Animals. Such as are their volatile Salts, and fixed ones, wherein a great virtue lieth hidden, and are (in some cases) to be far preferred before those Medicaments that are made out of Vegetables. But yet though it be thus, I cannot but admonish here that good and subtile Medicines are to be circumspectly used, and not to be administred to the Sick in a greater quantity than their nature will bear. Good and sound Wine is able to comfort, and conserve in health, the Heart, Brain, and whole Body of him that useth it aright. Whereas another that useth it immoderately, even the same Wine is able to inflame and infect his Lungs and Liver, to possess his Head, to bring a trembling into his Hands, and a Gout into his Feet, to weaken his Sight, and to fill his Reins and Bladder with the Stone; and for this end it was never given by God, nor gotten with so much labour, but was created onely to serve for the health of Man. O what curious secrets do lie hidden in the Wine onely (not to speak of Corn and other Fruits) all which the World neither knows nor cares to know, and I have determined with my self to publish, in my Vegetable Work, but yet it is at the pleasure of God, whether he will permit so to do or not. It is sufficiently manifest by Wine alone, that the abuse of a thing hurts not the abused subject, and the same may be said of other penetrating Medicines, whose operation is according as you use them. We do not suffer a Child or a Fool, neither of which are compos mentis, to meddle with a sharp Knife, for fear lest they should hurt both themselves and others too; but now a Wise Man useth it aright, and knows how to employ it both to his own and the use of other Men. If then one hurts another with a Knife, the fault lies not in the Smith that made it, because he gave it such a keen edge, but in him rather that used it amiss.

Thus much I judged it worth the while to advise you of, lest haply some of the Essences which I have described, should undergo a wrong censure, as if they were too hot, but if they should, it may be known what answer to give. For I confess that too much heat doth as well extinguish the Vital Spirit (seeing it is a temperate warmth that is its life and nutriment) as the cold, which is an enemy to nature: and therefore you are here taught not to drink down these fiery Essences as if they were your ordinary drink, but they must be wisely administred, viz. 1, 2, 3, or 4 drops at a time according as the Patient is, in a spoonfull of Ale, Wine, or other liquors. And so the Medicine penetrateth through the whole body, and performeth that effect which God hath given it. But this is to be known, that the force and essence of all good and wholsome Herbs consisteth of heat, the which by how much the more it is dilated and diffused throughout the body of that Herb, so much the less observable is it; and by how much it is contracted, by so much the more visibly and sensibly is it apprehended. Whatsoever yields a temperate heat, is acceptable and wholsome to nature; and contrarily, whatsoever refrigerateth too much, all that is inimicitious and deadly, and this even every one, to whom nature is in any small measure known, is enforced to acknowledge.

The death and destruction of the life of Man, is no other thing saving a dissimilitude and contrariety, whereby that which is alike and temperate is destroyed and dissipated, whether it be done by too much heat or too much cold, ’tis both on the same manner. Too much heat doth exhaust the strength out of a Man’s body, just as a great fire draws to its self a lesser. But a mighty cold drives the spirit and life of a Man to the heart, and is worse than the heat, but yet more insensible, and this is clearly evident in Wine, which being set in a Vessel at the fire, the Sun, or some warm place, the heat draws to it self the spirit and life of the Wine, and leaves behind an insipid or unsavory matter, because like covets its like, but if a Vessel filled with Wine, be set in an intense cold, that cold doth not attract the Spirit as the Fire did; but hates it as being unlike it, drives it into a little room into the center of the Vessel, so that having broken the Vessel and separated the Ice, the spirit will be found whole by it self, which otherwise, and in the heat did ascend and might be caught in a Receiver set hereto So then, the Spirit is constrained as well by too much cold, as by too much heat to forsake its Soul and Habitation and leave it to the power of Death.

And many things might be spoken both of the nature of heat and cold which are understood but by few. There lies hidden therein great Arcanums which is not at all fit for the contemners to be acquainted withall. An hot and temperate Air, and the light of the day being dispersed widely or a far of, are the graces and virtue of God. But the concentrated hot Air and Light of the Day, what can they be else but God himself, the Habitation of pure Spirits. The darksome and cold night is nothing else, but the emitted and widely dispersed or dilated curse and wrath of God. But the concentrated and dark night is nothing else but the eternally mortifying power and center of all evil, and Habitation of evil Spirits, where is howling and gnashing of Teeth. Do but a little consider, what is it that a little concentrated handfull as it were of the Sun will not do? will not the heat kindle Wood, as it were in a moment, and melt Lead and Tin? what would not the Sun do if intercepted the breadth of three or four paces? without doubt it would suffice to melt Iron and Copper. But it exceeds all understanding to guess if the shining Sun were concentrated a miles breadth what would it then do. But yet it is likely that it would burn up the whole World in a moment, and make it vanish away in smoak, should the Sun shine on it in this wise. This may be demonstrated by the contact and union of the Sun’s beams in Concave one a burning Glass. And if we are unable to behold the light of the Sun, when a little collected by some instrument because the brightness thereof is such, as to hurt the Sight; who is able to stand before the Sun it self, (and yet he is but as an egress or out-gone virtue of God) much less before God himself who is the Center of light. And could the darkness be so concentrated as the light is, what an incomprehensible and dreadfull monster (such as Death, the Devil, and the infernal Pit are) should we see, which God in mercy prevent. For by how much the fairer, excellenter, and more unutterable the concentrated light is, as being the divine presence and clarity, by so much must the concentrated darkness be the more horrible and more dreadfull, for these two are contraries. I may haply have made too wide a digression, but yet these things are well worth your consideration, that so it may even from hence appear how little the nature of man is able to abide the extreams and centers of either heat or cold, for either of these is a death and poison, but their temperature is the life of a man. Forasmuch therefore as a Physician ought to be a Philosopher and Spagyrist, and such an one who hath nature in his hand and power, it is not difficult for him to find out a true temperature, which may give to nature that which she desires and stands in need of. Thus now it is hereby proved, that my Vegetable Essences are not to be therefore shunned, because they are in themselves hot, for then we might upon the same account shun God too, who in himself is a consuming Fire; but it lies in the Physicians hands to temperate and moderate these kinds of Essences with proper and suitable vehicles, according as best conduceth to the help of the Sick.

Moreover the external use of those Essences is very notable in the cold affects of the members, in which case they are a present help: for the volatile Spirit is as it were a leading vehicle to the Oil and volatile Salt, and the use of them is pleasant, if a little Cotton be herewith impregnated, and so put to the Nostrils and smelt to. It doth most notably vivifie (in time of infected Air) and comfort the Spirits, preserves the heart from the corrupt Air and contageous Vapours. It doth also correct and refresh the pent up Air in Parlors and Chambers, &c. if the Glass wherein they be, be opened and exposed to the Air, from whence the subtile Essence may be without ceasing diffused into the Air, and make the room smell sweet. So that whosoever is already in the room, or goeth hereinto will be refreshed with the friendliness of the Odour. Nor are they very dear neither to him that knows how rightly to prepare them, and is not to seek in manual operations.

But now this method (which I have spoken of) serves for such Herbs onely as may be had fresh and plenty, and not so well for forreign Herbs, dried Spices, Woods, Seeds, and Roots, for they require another way which is as followeth.

Process for Spices, &c.

Forasmuch as that extraneous well smelling Vegetables are not every where to be had, as our home-grown Herbs are, we must deal more sparingly with them, and that on this wise. They must be powdered, and to every pound must be put five or six pounds of common water, and be macerated some three or four days in a warm place (whether it be Root, Wood, Herb, Seed, or the like) then put them into a Still and by Distillation draw according to Art some part of the water, and there will come forth together herewithall an Oil of that Herb or Fruit, which you must separate from the waters and keep by it self, untill you get the Spirit and volatile Salt also, the which are to be joyned with the Oil and be converted into a sweet Essence. Then take out the water that remains together with the Vegetable out of the Still, put it in a wooden Vessel, and add hereto the water you distilled and put thereto so many pounds of Sugar as the Vegetable weighed. When your Sugar is dissolved in the Water, mix therewith new Ale-yest, and let it stand in a warmish place, and the Spice will ferment as if it were a new Herb; when it hath done working, put it into your Still, and it will yield a Spirit, like as the new fresh Herbs did, and such an one as will both tast and smell strong of that Seed or Wood you distilled, the which you ought to rectifie as is said before: the residue is to be burnt into ashes, the Salt is to be extracted, and the Spirit to be thence distilled, with which the Oil is to be conjoyned according to the before prescribed weight.

N. B. Now forasmuch as the outlandish Spices can scarce be distilled in quantity enough at one time onely, so as to yield Salt enough out of the remainder thereof, it will be well enough, to use the Salt of another Herb, instead of its own, or in defect of that too, you may use highly depurated Salt of Tartar as a substitute, but yet it is better to use its own proper Salt, provided it may be had.

This is the true and genuine description, how the Essences both of our own home-grown Vegetables, and likewise of forreign and dry Vegetables are to be prepared. Now remains that we describe the virtue and efficacy of the prepared Essences; and this I could do, would it not be too tedious, viz. to describe the virtues and efficacy of the several Herbs. But seeing there are already Books that are full thereof, I look upon it as superfluous to repeat the same, but refer the well minded Reader, to those kind of Herbals which treat of the virtues of the said Herbs. For whatsoever virtues the Herb either green or dry abounds withall, its Essence possesseth the same much more excellently, as being what is brought into a small compass, and so multiplied: whereas otherwise a good part of the Herb goes to the said contained vertues; especially of our Herbs here in Germany, in which the vertue is widely dispersed, and it is therefore far more advisedly done to collect them into a narrower room, that they may be the more commodiously administred. This moreover is well worth the noting; viz. that we can search out the Vertues of all Vegetables by their Signature, far better than by reading those Books that are composed of scraps from one, and scraps from another &c. Neither is it so well always to acquiesce in the Writings of the Ancients, who also remained ignorant of such things as God taught them not, by nature. Pray what Master is there of knowledge that never erred from the truth? and who is it that you can in all things safely trust?

O! I could wish, that we could but reade, and understand the Writings and Signs of the said Herbs, by which it speaketh with us, we should not need so many seducing Books. Who I pray exalted Moses, Daniel, Joseph, Solomon, and many other Philosophers, to such an height of Wisedom and Art? It was onely God, who yet lives and can at any time easily doe whatever he formerly could: who can doubt as touching him, when God minds the enlightning or blessing of any one with his Gifts, he makes no use of any Books, for this purpose, and so instruct out of them, nor doth he dispute or controvert with him. We should seek unto this Master and learn from him, and not out of the elegantly written Arabian, Græcian and Latine Books. But now the world is come to such an height of pride and errour, that it can neither believe nor comprehend that any one can learn ought but in the Schools, and yet the most expert and most famous men that ever lived in the world, arrived to that famous light of nature without making use of the Schools, and the things that they wrote, they did not publish them in a strange Language, but in their own Mother Tongue, as is sufficiently evident. And this is the saying to this very day, viz. Whence hath this man his understanding, and was never bred up in the Schools? I knew him from his youth, and that he had nothing in him. Alas good Sir, you are very wise. Brought you with you into the World more than I did? Were not you born a naked Infant as well as I, and that skill which any one hath, received it he from his Parents, hereditary? Is it not the gift of God, whether it be much or little? Art doth not consist in the variety of strange Languages, but in experience. It is one Art to understand and speak several Tongues, it is another Art to calculate the Course of the Sun, Moon and Stars, and to predict from them the Changes of Times and Seasons. Again, it is another Art to prepare and purifie the Nature, Properties, Vertue and Efficacy of all the Vegetables, partly for the conservation of the Life of Man, and partly for diverting accidental Diseases, and to know how to use them as need requires. Besides it is another Art, to get out of the Earth those many rare kinds of the wonderfull Creatures of God, and those Fruits of the Earth as the Minerals and Metals, for Man’s use, (which is the End they were created for, and which we cannot want) and to depurate them by the Fire, to transmute them out of one form into another better form, and to have the knowledge, understanding and experience of them all.

As concerning the signature of Herbs, by which God teacheth us their hidden Vertues, many things might be said, and it were to be wish’d, that such a knowledge were earnestly desired, and sought after by all those that deal in Physick, and do thencefrom get their food, there would not then be so much need of troubling ones Brains with so many forreign and domestick Writings, where you shall find one gainsaying another, and so leave they as doubtfull what party we were best addict our selves unto and believe; but now we may easily find out the certainty and truth by their signature, and distinguish what is erroneous, and proceed on with more safety in all the practise, yea and in time too (by God’s permission) come into a far better State. And here you are to remember, that the signature of Herbs, do shew a Physician their Vertues as well as Books do, for indeed they rather trace by-paths, than walk in the way of truth. And here would be a very convenient place to treat of the signatures of Vegetables, but forasmuch as I have written a peculiar Book concerning them (which God willing) shall suddenly come abroad, let the friendly Reader have a little patience and expect it, wherein he shall find things wonderfull and unheard of.

But that there may appear some footsteps thereof in this first part, viz. by what means you are to meet with Diseases by the Essences which I have described above, I could not omit the reckoning up of some specifical ones, which I have proved by most certain experience to be good against some principal and well known Diseases: That is to say, in the Gout, there is Hellebore but especially Helleboraster (which is a kind of Ellebore) the German’s Tobacco, and the Tobacco of the West Indies are a singular specifick and most notable asswager and helper in all Podagrical griefs. Now the Physician should know and understand, what the reason is that Ellebore and Tobacco ought to be used in such kinds of Diseases. Then for the stone, I commend the Essence of the seed of the Ash [or Ash-keys] before all other stone-breaking Diuretick Medicines. For verily very many men have (by that same Medicine) been freed and restored to health, who have lain sick of it many years, insomuch that after their death there hath not been found (in anatomizing them) not so much as the least footstep thereof either in their Reins or Bladder: And yet before they used this Medicine, they were almost every day pained with the same. This specifick is made of the seed of Ash, which is usually ripe in Autumn, the seed you are first of all to bruise well, and then mixing water therewith distil it into your Still, and separate the Oil from the Water, and reduce it into small Morsels or Troches with Sugar, for your daily use. But a whole sack full, and as much as a man can carry, will scarce yield you an Ounce or two of Oil: and one Ounce of this Oil will suffice for two pounds of Sugar, for a greater quantity makes the Sugar too unpleasant; for the Oil of the Ash-keys is very unpleasant and nauseous, insomuch that it will provoke to vomit, if too much of it be taken, otherwise it performs wonderfull effects in this case. But now if out of what remains behind, you do (by the means of fermentation) distil its Spirit, and after its concentration extract the fixed Salt out of the Ashes, and unite it with the Oil, then will you have a perfect Medicine, and most high specifick in the stone. And seeing that we treat onely of Vegetables in this part, it will not be expedient to mix herewith the Animal and Mineral medicaments, but in the second part somewhat shall be mentioned of Animals, which doth efficaciously bring forth stony and gouty Humours. Insomuch that the Urine of such a sick Person, doth (after the use of this Medicine) being heated at the fire, coagulate (like Cheese or Cows Milk) in the manner of natural Calx vive that is made out of stones. There is likewise amongst the Minerals, one of them that efficaciously drives out the stone and gouty Humours, which also we shall speak of, in its due place, viz. in the third part. In some internal affects of the Liver and Spleen, and in all concreted Blood be it from a blow, fall, or any other accident, the Essence of St. John’s wort bears the chiefest note: For it banisheth away all pains, resolveth congeal’d Blood, and healeth an hurt (or wounded) affect provided the evil be not too inveterate. As for the Uterine affects of Women, when the Womb hath taken Cold and is moved out of its place, or otherwise hurt, the which produceth to Women many difficult and chronical Diseases; the Essences of Tobacco, Henbane, (of all sorts) being applied by means of a Spunge in a Uterine Instrument, are a most certain lenative and sure Medicine: they restore the Matrix to its place and quietude, and heal all other infirmities. In weak decrepid and decayed men, what will not the true Essence of Roses and Cinamon do? if often taken, it comforts the Heart and Brain above all other Medicaments: But this Essence must be prepared, and concentrated into a narrow room, that so one or two drops, whether put on the Tongue, or put to the Nose, may corroborate the whole Body by its vertue, and the stander by may have enough to do to admire its sweet Odour.