THE THIRD PART OF THE Mineral Work. (continued 2)

It’s also here said, Sacrifice the fat Vervein (or Sulphur). ’Tis full well known, that the superfluous Sulphur in metals that are imperfect, is the cause of their baseness, and this fire is able to burn it up, but ’tis impossible that all should know it; there’s need of use and diligence, if you desire Icarus, flying with his Father Dædalus, and approaching too nigh the Sun (whereby his wings being burnt, he tumbled down into the Sea) should be drowned in the waters. The which let suffice, for there’s enough spoken unto a wise man; let us therefore proceed.

What is to be determined concerning the Coagulation of ☿.

’Tis not at all expedient to kill ☿, to coagulate him, and then reduce him into ☽, and to weary him with many sublimations and other things, for this is but the destruction of the Sun and Moon that is in him. There’s another more compendious way, whereby ☿ is made ☽, of small cost and charge, without any labour of coagulation: Every man reads in the Writings of the Alchymists, such Arts as are mean and vile, and easily preparable, whereby in a short time he might make abundance of ☉ and ☽, and are tired and vexed with the Writings of such as do not teach them clearly and plainly, and would willingly hear this, viz. Do so and so, and thou shalt have good ☽ and ☉ to inrich thee.

But good Sir stay a while, and wait till the Secret be plainly opened to thee in positive words without any labour; so as to enable thee (in as ’twere a moment of time) to take ♄, ☿, and ♃, and make Sol and Luna thereof. The Art will never be so easily known, how short and facile soever it be in it self.

Glaub.] Paracelsus goes on, and saith, That ’tis not needful to coagulate ☿, that ☉ and ☽ may be thence made, and that it is to be done with a most easie labour, and therefore few words are best. And here Paracelsus is to be compared to that Rich man, who having heard that many perished with famine, ’tis said that he should answer, That before he would be tormented with hunger, he would rather feed on rusty Bacon and Pease, believing that all abounded with this fare; the which they despising by reason of their daintiness, deservedly perished. In like manner the good Paracelsus believed, that all Chymists were his equals, as to the knowledge of Metals, not dreaming of the many poor Colliers that torment ☿ by their solutions, precipitations, sublimations, resuscitations, fixations, and other labours; when as they are ignorant of what it is, what abounds or is wanting therein, and so for want of knowledge, toil and labour to no purpose: ☿ is a subject of wonder, and is frequently wont to deceive the Alchymists, whom (viz. ☿) if you would on the other side deceive, when you pursue him, give him a little breathing (because by force he’s not to be compell’d) that he may a little wander about, but trust him not too much, lest flying away, he leaves behind him an empty Nest. For which Work the first Furnace, with its many Glasses, very well fitted and united, will serve excellently well. But in few words, ’Tis a subject of an inexhaustible wonder, the which I alwaies found the most stubborn of all the metals, that I have bestowed grievous pains about; but yet do believe, that he that knows rightly to deal with him, will reap a benefit from him not to be contemned. But who is there that discovers the Way? Wonders must alwaies remain unknown unto us, and albeit we know not all things, yet let us acknowledge the great Mercy of GOD, and give Thanks to Him for that which we do know.

The Receipts of Alchymy.

What shall we say of the many Receipts and the various Vessels, such as are the Furnaces, Glasses, Tests, Waters, Oils, Salts, Sulphurs, Antimonia, Magnesia, Salt Nitre, Alume, Vitriol, Tartar, Borax, Atramentum or Copperas, Orpiment, Spume of Glass, Arsenick, Calaminaris, Bole-Armoniack, Vermilion, Calx, Pitch, Wax, Lute of Wisdom, Powder’d Glass, Verdigrease, Salt Armoniack, Soot, Rosin of the Pitch-tree, Chalk, Mans-fat, Hairs, Egg-shells, Lac Virginis, Ceruse, Minium, Cinnabar, Vinegar, Aqua-fortis, Crocus Martis, Elixir, Lazure, (ultro-Marine) Soap, Tutia, Havergold, Crystals. What likewise shall we say to their preparations, putrefactions, digestions, probations, sublimations, calcinations, solutions, cementations, fixations, reverberations, coagulations, graduations, rectifications, amalgamations, and purgations. Most Books are fully stufft with these Alchymical things, as also what things are to be done by the benefit of Herbs, Roots, Seeds, Woods, Stones, Animals, Worms, Bone-Ashes, Cockle-shells, Muscles, &c.

All these things are the Labyrinths of Alchymy, and are great and but vain Labours. Moreover, although ☉ and ☽ might be made by the means of these things, yet by reason of the multitudes of them, the Work is rather hindred than advanced; and therefore it cannot be truly learned from the aforesaid things, how to make ☉ and ☽. But all such things are to be omitted, as operate not with the five imperfect Metals, for the production of ☉ and ☽.

What therefore is the true Way, and the short Path void of all difficulties, that leads to the speedy making of good Sol and Luna? How long will it be ere thou revealest it? I believe that thou understandest nothing of this matter, may somebody say, but dost only mock us with these Riddles. For answer: It hath been already spoken of, and is evidently enough discovered in the Seven Rules; He that understands not, let him blame himself. Besides, let no body be so mad, as to perswade himself, that the Art is most easie to be understood, and to be perfectly known by the vulgar; that is neither so, nor must it so be; but it will be better understood in an occult and hidden Sence.

This is the Art, viz. If you make the Heaven or Sphere of ♄ to flow with life in the Earth, put in all the Planets, or which you please of them, but let there be of Luna least of all; let it flow so long, until the Heaven of ♄ doth wholly disappear, and the Planets remain alone dead with their own corruptible Bodies, and have assumed a new, perfect, uncorruptible body, that body is the Spirit of Heaven, by which the Planets become again corporeal and alive; as afore, Take out that new Body from the Life, and out of the Earth, and keep it, for it is Sol and Luna. And thus hast thou the Art plainly uncovered and intire; if thou dost not yet understand and apprehend it, ’tis well, for so it must be; nor must it be publickly divulged.

Glaub.] In this Chapter Paracelsus teacheth, That there’s no need of so many ridiculous species, for the transmutation of Metals, but that there’s virtue enough in the metals to operate upon, and to better one another, if they are rightly conjoined amongst themselves; yet in some Labours we cannot be without Salts and Minerals, because they are useful to mollifie hard Metals, and to dispose them to assume a melioration. But ’tis to be observed, that Corrosives are to be omitted, and such Salts only to be used as are friendly to Metals. Likewise other Minerals and Fossiles may be fruitfully used in fusion, (Seigerungh) separation, and other metalline Operations, as additaments (als Susans). The which thing Paracelsus denies not, but only rejects, and that deservedly, those ridiculous Compositions of the unskilful Alchymists, which they making in their use Sol. He dehorts the studious Artist, and endeavours to bring him into the right way.

Furthermore, he teacheth but in an occult sence, how good Sol and Luna, such as will endure all trials, is to be extracted out of imperfect Metals; but ’tis so obscurely done, that no body can thereby understand the thing; and such only as aforehand know somewhat, and have had the like Labours under their hands, are able to understand his meaning.

Doubtless this Process hath found many an one work enough, who have at last attained to nothing; but yet some have by chance lighted thereon, and so perceived the Truth of his Words, most of which Inventions do casually happen; and whilst that one thing is sought after, and by accident lost, something is oftentimes found more excellent than that which was intended.

In like manner, most things unsought after have happened to me; and also my Labours have manifested to me the greatest part of Paracelsus’s Arts, and not his Writings. And who will certainly and plainly teach what lies under that Covering? Many Archers there are, but few hit the mark. Neither seems it so necessary to take nothing else but the aforesaid Metals; the which thing Paracelsus also in his forementioned Process doth hint at, saying, When thou makest the Heaven, or Sphere of ♄, to flow with Life in the Earth, sow in all the Planets, or such as you please of them; but let not the Moons part be biggest, but let it be the least of all. By which words ’tis easily conjectured, that the greatest part must be of Saturn, whereby the other metals are to be washed and purified, and the least part of the Moon. But some body may ask, What reason is there for the Moon being here, she being already pure, for the washing of whom there’s no need? Why this hath been already elsewhere answered thus, viz. That she may attract, defend, and make corporeal, the washed, purified, and tender Sun, which would otherwise remain in the Scoria: Notwithstanding this separation may be made without the Luna, but then ’tis not so gainful. Neither also is it necessary to conjoin the Metals, and so make but one work in washing them with Saturn; each of them may be taken apart, and so cleansed, unless a man knew how to contrive the composition, then indeed the Work would be facilitated, and more Sol gotten; the which is to be well observed, if either none, or very little Luna be taken. But if you take not ☽, then ♀ is to be added, as being of nearest affinity to ☉ and ☽, in its malleability, and so that will attract the volatile and immature ☉ out of the imperfect Metals, and defend it in the fire, but much weaker than ☽. Tin and Iron being most impure and sharp metals, may be washed with Lead, but with much difficulty, and may be deprived of their spiritual and occult ☉, but with far greater charges and cost, than if you took in ☽, or at least wise ♀. Now knowing this, Why do we not give to every one its proper additament, for the expedition and enriching of the Operation? ’Tis worth the while to be able to make a good mixtion of Metals, and with profit to wash them with ♄, in which mixture none believes how much there’s placed, nor my self neither, had I not with Loss learned the same. For, when in former years I sought after somewhat in this kind of operation, as washing and separation, and had sometimes found out a good Proba; I have gone to repeat the same labour again, and have egregiously erred. And although I have for many years wrought hard in this kind of labour, and spent much (which I repent not of) yet I dare not boast of catching the best prey, but am content with a piece of Bread, but yet I do not dispair, Good things come slowly on, and the thorny prickly Budds spring forth before the Roses come. Now, if thou learnest the weights the Work will be safe, and thou needest not to doubt of doing the same in a great quantity. Paracelsus goes on, and bids you to let the Planets which you have put in, to flow so long with the Heaven of ♄, until the Heaven of ♄ vanish, the Planets will remain, having received a new body, which is to be taken out of the Life and the Earth, which will be ☉ and ☽. And these words are variously interpreted by sundry men, especially what the Heaven of ♄ is, and are perswaded, that if that were known, the residue of the Process they could state well enough. Many understand hereby the common separation made by a peculiar ♄, taking the Regulus Stellate of ♁, which is stampt with a Cœlestial Star, the which they blow on and melt with the Life, (which they interpret to be the fire) in the Earth (a Cupel or Test treibscherben) the bodies being left upon the Test, like mortified Metals, the which reducing by a fusing addition, and melting with Lead, (angesotten) and promising themselves Gold and Silver, they find themselves to be in an errour, and accuse Paracelsus of Sophistry and Deceit, because they can’t make good quantities of ☉ and ☽, by means of his Writings.

And now, what this Sphere of Saturn is, may be variously explained: It may not unfitly be taken for common ♄, because being fused, it shines, and is turned round: or it may be taken for its Glass, which being melted in the fire, shines like the Sun: or it may be the Stellar Regulus of ♁, because its Stria represents Stars when ’tis broken. But what benefit is it to know the Heaven of ♄ and to be ignorant of the true requisite Life, and the reduction of the dead and reducible bodies. Common Fire is not the Life that Paracelsus mentions, but it may be stirred up thereby; and so he saith; The fire with its heat, is the Nativity to this motion: If by the Elemental Fire he should mean the Life, and by the separation of ♄, or blowing of the Regulus of ♁, (the flowing which Paracelsus mentions) then it must necessarily follow, that the destroyed bodies which remain, should be made more perfect, and the Spirit of Heaven should yet remain with them; for thus he writes, viz. The Planets by it do become corporeal and living, as they were before; but in these kind of separation, scorification, or blowing off, it is not found so to be; but in these Operations their Bodies remain like Scoria, in which is neither spirit or life, much less ☉ and ☽ to be found, though never so diligently sought after. Paracelsus saith expressly, viz. That Body (viz., of the slain or kill’d bodies) is the Spirit of Heaven, by which the Planets do again become corporeal and alive as before; from whence ’tis to be understood, that those bodies are spiritual, & not only corporeal and resuscitated, but such as may give life even to slain or destroyed bodies, the which can’t be said of them, for a spirit must be penetrative and vivifying, and they are not such. For if (according to Paracelsus’s mind) the dead bodies ought to be reduced to Corporality and Life, ’tis necessary that they have some hidden power; (which every one knows not) whereby they may demonstrate most speedily their embodying and vivification in a spiritual manner, without the addition of any peregrine Flux, or else they are deservedly to be rejected. But if any one should now imagine, that metals being by the red fire deprived of life, made spiritual and again corporeal and living, should forthwith be all ☉ and ☽; he promiseth more to himself than is right, and is deceived (for Paracelsus saith, that That new body is to be taken out of the Life and Earth and kept, for ’tis ☉ and ☽) for ’tis impossible even for the Philosophers Stone, to convert the whole bodies of Metals into ☉ and ☽, for out of nothing, nothing can be made, as the Philosophers say; and Experience testifies, none but God only made any thing out of nothing; but that thing which is, may by Art be reduced into nothing, and that again reduced into something. Seeing therefore that the greatest part of metal is an unprofitable, combustible noxious Sulphur, which never was a metal, but adhering only outwardly unto them, and being combust, reduceth their humidium Radicale into Scoria; which Humidum Radicale only (after its destruction) and not the whole mass of Metal or superfluous Sulphur, is reduced by the spirit of the Saturnine Heaven, out of nothing unto something, viz. a Body and Life; the Sulphur which before the corruption was nothing, remains still a Nothing; and if thou throughly observe the thing, the Case stands clearly thus; viz. If in this operation there must be a separation of the imperfect metals, and a gathering together of the more pure, and a dispersing of the more impure parts; these separated parts must therefore necessarily be much unlike one another; and by how much ☉ and ☽ is more pure, if compared with imperfect metals, from which ’tis separated: And these separated parts are not of the same Goodness and Nature; as if ten duckets were divided into two parts, each part would have 5 of the same goodness and weight. Now, if from one of these halfs you take two or three parts, and put them to the other half, it only makes the one bigger, and the other less: And if there be nine parts on the one side, and but one left on the other side, yet cannot the major part boast of its excelling the other in quality, but only in quantity: As to Goodness, they are both equal. But now, if you take a Mineral or Metal commixt with stones, and by measure divide it into two equal parts, and then pound them, and by pouring water thereon, separate the lighter parts after the accustomed manner, and the heavy Metal will settle to the bottom: Now the dross and metal will fill the former measure, but will very much differ in their goodness.

Or if any one take two measures of Wine, and by the heat of Fire, separate the more excellent Spirit by destilling in a Glass Alembick, and leave the other measure in the Cucurbit: These two parts, though equal in quantity, yet they do much differ in goodness; the one part will be more noble than Wine, and the other worser; and as the other residence is no more Wine, being deprived of Spirit, Life, Soul, and Strength, and is thereby unable to defend it self from death, but tends to putrefaction; so on the other hand, the Spirit is not subject to putrefaction, but preserves other things therefrom.

The like is to be understood of this metalline separation, for the remainder, from which ☉ is separated, can no more be made Tin, Copper, or Iron, but is a gross earthy Sulphur, by the reason of the ☉ taken thence; whereas before it was ♃, ♀, ♂, or ♄. And by how much the Spirit of Wine is more excellent than common Wine, and ☉ than an imperfect Metal, by so much also will the Spirit of Wine and ☉ excel, if they are again separated, and new fæces segregated therefrom. But this is not so necessary in this place; ’tis sufficient to have declared the way and reason of this metalline separation, about which we have even now treated, viz. That the whole metal, nor the ½ or ¼ part thereof, will become Sol, and the rest remain a metal; but the separation of the pure is very small in quantity, in comparison of the much impurity whence ’tis separated. Nor let any one think he hath not attained the Art, and so will not rest here, if all things become not ☉; ’tis sufficient if there be some gotten, and that all the Labour is not bestowed in vain.

By what means Crystals are to be Conjured, and all things to be seen in them.

To Conjure is no other thing, than well to observe a thing, to know and understand what it is: Crystal is a Figure of the Air, in which is to be seen whatsoever is moveable in the air or unmoveable. The like appears in a Looking-glass, in Crystal, and in the Waters, for the Air, Water, and Crystals, are all one to Sight; like a Glass wherein an Object is to be seen, as it were, reverted.

Glaub.] I do not fully know what Paracelsus intends by this Conjuration of Crystals, because it appertains not to the metalline Arts; but yet it seems not to be here added without good reason, somewhat he would intimate hereby. We read of the Ancient Pagan Philosophers, that they conjured Crystals, and beheld in them many wonderful things; the which, whether it be true or no, I leave as I find it, because in my Judgment, such an Art seems not natural, but belongs to Diabolical Magick, which I have nothing to do with.

Paracelsus also hath elsewhere written of wondrous Looking-glasses of the same, and hath taught how to compose them of Metals, melted together in a certain Time and Constellation; the which many have attempted to do, but not one (as far as I know) hath attained the Mystery. It seems very probable, that he intends by this Conjuration of Crystals, that the Metals are to be made like to pellucid Crystals, Air, or Water, wherein the soul of the Metal may shine, if you would spiritualize them, and make them yield their ☉ and ☽. And in this Sence it agrees with the aforesaid Chapters.

It likewise seems, that the mentioning of this thing is necessary for the sake of those, who practising on a separation with ♄, have experienced, the Metals are to be first reduced into Transparent Crystals, before they part with their occult Sol: Which I have elsewhere spoken more largely of, about Amausa, and therefore will here end.

Of the Heat of Mercury.

They that believe that Mercury is of a moist and cold nature, must lay down the Bucklers, for ’tis not so, but it abounds with a great heat and moisture, which being naturally planted therein, keeps it alwaies fluid: For, were it of a cold and moist Nature, it would alwaies remain rigid and hard, like to congealed Water, and were to be melted like other metals, by the heat of the fire, which it (viz. ☿) hath no need of, because it hath already a fluidity from heat, whereby it flows, and is alwaies constrained to live, and not to die, grow stiff, congeal, or be fixed. But this is singularly to be noted, that the Spirits of the seven Metals, or of as many of them as are conjoyned in the Fire, are wonderfully provoked and stirred up, and Mercury chiefly, and they emit, and send out their forces amongst each other, for a mutual Victory and Transmutation; the one takes away the Virtue, Life, and Form from the other, communicating a new Nature and Form; so the Spirits or Vapours of Metals are stirred up by heat and mutual action and passion, and are transmuted from one Virtue to another, and at last to Perfection and Purity. But what else is to be done with ☿, that so his heat and moisture being taken away, he may catch a great Cold, and be congealed, stand still, and die; do as you hear in the following Figment.

℞ a most pure Silver Vessel, in which shut up Mercury, then fill a Pot with molten Lead, in the midst of which put in the Vessel with the Mercury; let it flow a whole day, and the hidden heat will be taken away from Mercury, and the external heat will communicate to it the internal cold of the Lead and ☽, being both of a cold nature, by which Mercury will grow stiff, rigid, and become hard.

Note, The Cold which Mercury hath need of for its hardening and death, is not outwardly perceptible, like Snow or Ice, but is rather hot. Nor is the heat by which Mercury flows, felt by the hands, but ’tis rather cold. Hence Sophisters (that is men speaking without knowledge) pronounce him cold and moist, and study how to coagulate him with hot things, and thereby rather liquifie than harden him. Which thing Experience it self testifieth. True Alchymy, which by one only Art teacheth to make ☉ and ☽ out of the Five Imperfect Metals, useth no other Receipts, than only from Metals, out of Metals, by Metals, and with Metals, are Perfect Metals made; for with other things it is Luna; for in Metals it is Sol.

Glaub.] Here Paracelsus demonstrates their Judgment to be false, who say that Mercury (in it self a meer Fire) is by nature Cold, and returns to speaking of Spiritual Metals, the which being stirred up by great heat of Fire, do operate upon one another, meliorate, change, and advance to perfection, as hath been taught in the foregoing Chapters. Then he adds a Fable or Story, how to coagulate or fix Mercury; but it must not be taken in the literal sence, but of the spiritual ☽, whereby Mercury is to be promoted to Coagulation, in a moist way, and not in a dry, as the other Metals are, which Process I never yet attempted. Then he finisheth with an universal Rule of Transmutation, saying, Perfect metals are made from metals, out of metals by metals, and with metals, and that out of some ☽, out of others ☉ is made. He adviseth to take no strange thing, and only metalline subjects are to be taken for this Work out of some Luna only; out of others Sol only, or ☉ and ☽, both are to be extracted, which I have often tried; as in ♄, which of it self gives only ☽, Tin, ♀, and ♂, by themselves give only Luna, and pure Sol; but commixt with other Metals in a due proportion, they give only ☉, and very little or no ☽: Which maturation is to be ascribed only to the labour and mixtion, which is deservedly to be admired.

What Matter and Instruments are needful in Alchymy.

There is no special need of any thing, excepting a Fire-place, Coals, Bellows, Tongs, Hammer, Crucibles, Test, (treib scherben) and Cupels made of good Beech-ashes. Then put in ♄, ♃, ♂, ☉, Copper, ☿, and Luna. Proceed to the end of ♄. ’Tis very difficult and uncertain to find out Metals and Minerals in the Earth and Stones; yet because all Metals are to be first sought after and digged out of the Earth, this Labour is not to be contemned, but is Praise-worthy. Nor will this lust and desire in digging in Mines sooner cease, than the love of young Men to Maids will fail; and as the Bees are greedy of extracting Honey and Wax out of the Rose, so prone and forward should a Man be, to find out the Minerals in the bowels of the Earth, but without Covetousness; he that is overmuch greedy, receives least, for God doth not fill all men with gold and silver, but with want, dung, dirt, misery, and scarcity. Some men also God bestows a peculiar Intellect upon, and a piercing knowledge of Minerals and Metals; so that they know a far more compendious way of making Sol and Luna without digging in the Mine-pits, and without the Examen or Trying, and Fusion of Minerals. So that ’tis not so altogether necessary to dig in the Earth for native Sol and Luna, but by a certain knowledge it might be made of five Species, (but of Minerals become Metals, which are Imperfect Metals, and are so called) viz. ☿, ♃, ♄, Mars, and Copper: Of some more easily, of othersome more difficultly is Sol and Luna to be had.

Note also, That out of Argent Vive, Lead, ♃, Gold and Silver is easily made; out of ♂ and ☿ difficultly. Nevertheless ’tis possible, but in the beginning and access of Sol and Luna.

Out of Magnesia and Lead comes Luna.

Out of ☿ and Cinnabar ariseth pure Sol.

Likewise an Ingenious man (as I well remember) is able by due attention and preparation so to handle a Metal, as to be able by his ingenuity to do more in the Transmutation of Metals to perfection, and to guide the same better than all the Signs and Planets of Heaven can do. ’Tis also needless to observe the Twelve Signs, and to calculate the motions and Regiment of the Planets, and to observe a time, a day, the hour of this or that luckey or unluckey Planet; such things neither promote nor hinder any thing; they neither hurt nor profit ought in the natural Art of Alchymy: But if thou rightly understandest the art and possibility thereof, then go to work and labour when thou seest it most convenient; but if thou want’st the knowledge and practice thereof, then all the Planets, Stars, and Signs will wholly fail thee. It also comes to pass, that metals lying long in the Earth, are not only changed into Rust, but by a longer staying in the Earth, they return into their Native Stone, of which sort are many found, albeit they are not observed, for there are found stony pieces of Money, of the Gentiles, which were Metal heretofore, and by Corruption were transformed into Stone.

Glaub.] Here we are, in the first place, taught, that for the making of ☉ and ☽ there needs not many Instruments nor Species, but the metals are only to be conjoined, but not by the common separation or washing: For if you should wash all the metals with Lead, yet would there remain no more ☉ and ☽ than was taken at the beginning; the rest will descend with the Lead into the Cupel, and will lie at the top thereof like Scoria; therefore he doth again direct to a spiritual Commixtion and Philosophical Separation. Also he adds, That ’tis an honest, good, and necessary thing to dig up Metals, but that the other is the more excellent, and that deservedly, for it separates Gold and Silver by Art from the more vile metals; for all such as apply their minds to metals, do well know with what dangers, costs, labours, and Cares, they are to be gotten out; but yet ’tis not therefore to be abstained from, especially since we labour by this Rule, of having a fore-known and certain end of our pains and work; the which cannot indeed be done in metallick Mineings, for we are frequently drawn by vain hopes to bestow all our Estates on the Mines; and having spent all in vain labour, we are at last compelled to desist from the Work; but yet if it succeeds well, they yield the more plentiful Returns; and many Chronicles of Metals do testifie, That many Poor men have, by the Benefit of a rich Mine-pit, grown most Rich and Wealthy in a few years space. The finding out of Mines therefore doth wholly consist in Chance and Casualty, where Profit and Loss are equally and alike to be expected: The Work is likewise very chargeable, and can’t be set upon by every body, and therefore ’tis not for ordinary People, who have but little to lose, but for rich Men, who, though they lose much, are notwithstanding able to live, unless happily a Poor man lights upon some Earth or Sand that is very rich in ☉ and ☽, and other Metals, by the washing whereof he may get a livelihood; or else finding a rich Mine, and so betakes himself to a Rich man for his Copartner, such a one as is able to bear the Charges of digging it forth; and this is often done. But yet be it as it will, the thing is full of uncertainty. Whereas this Metallurgy, or Work on Metals, which Paracelsus makes mention of, is to be preferred far before the other, if any one (by the Grace of GOD) attaineth the Art, whereby he may with profit extract the ☉ or ☽ out of the already-digged-up Imperfect metals, which are every where to be sold.

But to return to the business in hand, viz. To illustrate the Writings of Paracelsus, who deserved much of his Country. He names some metals, out of which Gold and Silver may easily be extracted, and others, out of which ’tis difficult to get it, but in both Sol and Luna, is to be added; for ’tis profitable, yea, necessary (the which I have frequently exhorted to) in the extraction of Gold and Silver out of imperfect metals, and is volatile, and may the more commodiously make it corporeal and fixt. Then he adds, That Metals, by a longer stay in the Earth, do die, and return into stones and earth, from whence they had their original. The like happens to Man, and all Creatures; nor is there any thing in the World, how glorious soever it be, but is vain, empty, and perishing, but the Knowledge, Love, and Fear of GOD alone.

What thing Alchymy is.

Alchymy is an intention, imagination, and studying, or considering how or whereby the Species of Metals are transmuted from one degree and nature into another. Let therefore every ingenious and understanding man throughly consider the good Art of Alchymy, for he that speculates and well studies, will the sooner attain the Art and find out the Truth.

Note, That very much is to be attributed to the Stars and Stones, for the Stars are the framers of all Stones. And all the Cœlestial Constellations, the Sun and Moon, are in themselves nothing but stones, from which the Terrestrial do arise, being as it were their burnt part, Coal, Ashes, Outcast, Excrement, Expurgation, from which the Cœlestial Stones separating themselves, become clear and transparent by their proper brightness: And the whole Globe of the Earth is nothing else but a dejected, slidden down, commixt, broken, recocted Rubbish, and blown as ’twere into one Mass, having obtained Rest and Constancy in the middle Circle of the Firmament. ’Tis also to be noted, that Gemms (the names whereof I shall presently mention) together with the other Stones, came down into the Earth from the Celestial Stones or Stars, to which they are nearest in all perfection of Purity, Fairness, Brightness, Virtue, and Constancy, or Fixity, and Incorruptibility in the fire, and are in a manner like to the Celestial stones and constellations, being parts of them, and of the Nature derived from them, and are found by men in an impure gross vessel, and are supposed by the vulgar (who judge rashly of all things) to have been there born or generated; such as are found are polished, and are carried throughout the World to be sold, and are accounted as great Riches, because of their form, colour, and other Virtues, of which I am now going to Treat.

Of Gemms.

The Emerald is a green Transparent stone; it helps the Eyes, succours the Memory, defends Chastity; the which being violated, it self, viz. the stone, is hurt.

The Adamant or Diamond is a black Crystal; ’tis called Evax, because it produceth Joy: ’Tis obscure, and of an Iron colour, most hard, is dissolved with Goats blood, and exceeds not the bigness of a Filberd Nut.

The Magnet is a stone of Iron, because it attracts Iron.

The Margarite is a Pearl, and not a Stone; ’tis generated in shells, and is white; for whatsoever is generated in Animals, in a Man or Fish, is not properly a Stone, but only in the opinion of the vulgar: It is properly a depraved (or a transmuted) Nature on a Perfect Work.

The Jacynth is a yellow pellucid stone; ’tis also a Flower, the which the Poets fain to have been a Man.

The Sapphire is a Skie-colour stone, of a Celestial nature.

The Ruby is a stone deeply red.

The Carbuncle is a stone of the Sun, emits light and splendour, like to the Sun in his own nature.

Coral also is like to a stone, all red, it grows in the sea, on wood or a shrub, of the nature of the Water and Air; ’tis presently changed by the Air, and turns to a stone, grows red, is incombustible in the Fire, and therefore may be esteemed a Stone.

The Chalcedony is a stone with bright and obscure colours, with mixt and cloudy fluidities and colours, ruddy, like to a Liver, the vilest of all the Gemms, shining with every colour.

The Topas is a stone, shining also in the night; ’tis found in either rocks or stones.

The Amethist is a stone of a red and yellow; it shines.

The Crysopassus is a stone fiery in the Night, and in the day it appears Golden coloured.

The Crystal is a white transparent stone, like to Water congealed by the Air, and cold, (or of the Air and Cold) it is sublimated, extracted, or (as they say) washed out of other Rocks.

And now, for a Conclusion, I will give you this most true farewel. If any one will use a right reason, sence, and cogitation towards Metals, what they are, and whence they come, let him know, that our metals are nothing else but the best portion of common stones; they are the Spirit of the stones, that is, the Marrow, Oyl, Pitch, and Fat of the stones; but it is not sincere, pure, and perfect, as long as ’tis mixt and hid in the stones; this therefore is to be sought for and found in stones, and to be known in them and extracted from them; and then it is no more a stone, but a well-wrought and perfect Metal, assimilated to the Cœlestial Stars, the which also are peculiar stones, distinct from these stones. Whoever therefore is willing to find out metals, let him firmly believe this, and thus account, That he must not be only intent on the common Metals, nor have his hope placed in the bowels of the Earth, that so he might get good Minerals from thence, for often times there is above or without the Earth in sight, which is not in the profundity and depth thereof, and oftentimes is better, and more rich.

Therefore all such stones as you meet with, whether great or small, as great whole stones or flints are to be most accurately search’d or look’d into, and to be considered of what Nature and Property they are; for oftentimes a most vile Flint is found to be more excellent than any Cow. For the Matrix or Rock, Abbruch, whence they are gotten, from whence such a stone did arise, is not alwaies to be earnestly sought after, that you may have more from thence, for these stones have no Rock, the Heaven is their Rock; oftentimes also the Abject Earth, Powder, and Sand, hath much gold and silver Dust, (Schlich) which observe.

Glaub.] Here Paracelsus declares what Alchymy is, whose words being perspicuous enough, need no illustration: Then he leads us to the birth of metals, the which are generated in the Earth, out of the Stars above: He attributes to Gemms the nearest place of Perfection, but does not intend that we should earnestly seek after them, to have gold and silver from thence, but that the metals should be made like them, as to their outward Aspect, and then afterwards the ☉ and ☽ is to be extracted, to which all the scope of the foregoing Chapters tend, which is to be observed and enquired into, what his meaning is: Nor are the bare Letters alwaies to be trusted to, here is nothing mentioned by him in vain. What affinity have Gems with the metals? None at all: And although sometimes the hidden ☉ and ☽ may be extracted, yet he doth not at all intend here that we should make that, but repeating the former Doctrine, he hints unto us, That the metals out of which the ☉ and ☽ is to be extracted with profit, are to be first reduced into soluble or insoluble Glass, most like to Gemms; a good Company of them he here reckons up, and adds to what use they serve; not that we might learn their Nature, Colour, and Properties, (as I suppose) but to teach us, that as they are found different in Colours and Virtues, even so may the metals be prepared into Colours like unto them. He that neither understands nor will believe, let him seek better things, and get help and assistance elsewhere.

Then at length, by way of addition, he concludes what Metals are, and that they are not alwaies to be gotten out of the profundity of the Earth, but are sometimes to be found most plentiful in most vile powder, sand, and stones; neither is it necessary to be earnest in seeking their rock or original, whereby more may be gotten, because the Heaven by its operation generates them every where: he reproves men for their blindness, because they alwaies gape after great Mines, lying deep, dangerous to be found, and chargeable to dig out. That which is laid before their feet, as it were, they disdain to acknowledge, peevishly affecting the dark, and stubbornly contemning the light exhibited to them by honest men, and by an innate malice they study to extinguish it. And thus is this Book ended, the which Paracelsus, a most experienced man, hath left behind him, written of Metallick things, and is most full of abstruse wisdom, although few believe it, to the Elucidation and explaining whereof, I have heretofore uttered my mind, nothing doubting, but that hereafter it will be in better esteem with All.

Indeed I could have written more openly, and explained his words more largely, and more exactly have discovered his occult sence, but time and want of leisure permits it not at present. But if I seem to any body to have written more obscurely, let him consult with my other Writings, for they illustrate one another.

Now follows the Praxis of the aforesaid Theory.

The afore-written Explanation of the Book (of Vexations) of Paracelsus, hath taught a most certain and undoubted Transmutation of Metals, and hath sufficiently advised by what means they are to be handled. But because this action requires a great experience in metallick affairs, I am willing to add some special waies of Proceeding, and that in perspicuous words; but ’tis impossible to write so plainly that none may erre; it would be too prolix, tedious, and unfit, and as if many Elements of the Physicks, and other subtile things, were read to a Child that is not capable of understanding them; the labour thus bestowed, would be wholly in vain: Nor do I undertake to instruct the Tyroes or Novices in Alchymy, but such as are skill’d in the metallick labour of fusion, washing, separation, and the like, of a subtile Intellect and experienced Judgment.

I would verily have written more clearly, did I not fear that the Art would become a Trade; some will think that I have written too openly, and will be angry that such Secrets are made known to the World: Who can satisfie all People? But be it as it will, ’twill be alwaies good to have done a profitable Work for my Neighbour.

This is the ART.

When thou hast put in the Heaven of ♄, and hast made it to flow with its Life in the Earth, then add the Imperfect Metals in a due Weight, viz. ♄, ♃, ♂, ♀, and a little ☽; let them flow so long with the Heaven, until with it they disappear, and having lost their nature and metalline form, are reduced into earth. This metallick earth being yet joined to the heaven of ♄, and compassed wholly round therewith, raise up by the spirit of Heaven, and make it corporeal, and it will receive its former metalline form; but although it be bettered, yet let it be killed three, or four, or five times, and raised up, that the melioration may be greater, and produce in the separation more Sol and Luna. There needs no Tyle, (Muffel) Cupel, Test, (treibs-scherben) Cucurbit, Aqua-fortis, and such like Vessels and Instruments necessary in other Metalline Labours, but ’tis perfectly finished in one only Crucible, in one Furnace, with one only Fire, and in the space of a few hours, from the beginning to the end. And to speak more plainly in this Process, the Sphere of ♄ is the Regulus of ♁, the Life is a whitening Salt, having its operation and motion from the Fire; the Earth is the Crucible. And thus hast thou the whole Process of the Work laid open, the which I have tried above an hundred times in a small quantity; but let the studious Artist, above all things, observe the Fire, of what original, nature, and virtue it is, and the other things will be the more easily understood; for the Wood, the Coals, and such-like burning things, are not the Fire properly, but only its habitation, in which the Fire being occultly dispersed in the Air, is made manifest, visible, and perceptible. Even as the Man is not the Life or Soul, but only the receptacle wherein the Life or Soul, being infused from above, doth lodge: Nor is the man any more a man, but a meer carcass when the soul expires. In like manner Gold ceaseth to be Gold when deprived of its soul, but is volatile, and a Mineral without colour. Whence ’tis evident, that the Goodness of metals consists not in their bodies, but in their souls: On this account ☽ is added to the Imperfect Metals, that it may receive that invisible soul which lies largely diffused throughout their bodies, that it may collect it, make it visible, perceptible, and corporeal, whereby the mixtion of both (viz. of the Luna and the Soul of the Imperfect Metals) being made, it gets the name of ☉. Some body may ask, Whether or no Gold will be produced, if no ☽ be added to the metalline mixture? For answer, There will be ☉ produced, but less in quantity than if Luna were added, because the most tender (and as it were incorporeal) golden soul of the imperfect bodies is not able to quit it self and get out by its own proper force, from so many impurities as ’tis invironed with, without some other help, nor make a new body; ’tis needful and good to administer and lend to it a body wherein it may be contracted, and thereto betake it self, for which the Luna is most fit; the which being by a vivifying Fire radically united with the unclean metals, and well subdued or exercised in the mutual ascension and descension, the purer particles of the Imperfect bodies do come together in this Circulation of the Luna, adhere thereto, are mixed, and become corporeal, the impure corruptible body being left, and a separation made of the good from the bad.

So then, I have now taught perspicuously the Art of extracting Sol and Luna out of all the Imperfect Metals, either apart, or conjoined with or without the addition of the Luna. If therefore thou attainest to the Art, I am glad; if not, thou hast no cause to complain of me, for I have candidly imparted unto thee the meer and naked Truth.

Another Separation of Sol and Luna out of the Imperfect Metals, by ♄.

First of all, melt ♄ well in a melting Vessel, (Scherben) add ♃, ♂, and ♀, mixt in due weight, melt them together, and forthwith the ♃ and ♂ will corrupt the Lead, being reduced into Scoria like to yellow Earth, and being reduced, they will in part restore their own Lead and Copper, but the ♃ and ♂ remain like black Scoria, which are to be kept: Let the Coppery Lead flow well again, and again add ♃ and ♂, and there will be again made Scoria, which are presently to be reduced. Let this Labour of Scorification and Reduction be repeated, until there remain scarce one or two pound of Lead out of an hundred to be washed, and you shall find ☉ and ☽ in part, which the Metals give out from themselves in this operation: But the Scoria which can’t be reduced, let lie well heated red hot, in a peculiar Furnace, for some daies, and be fixed, and they will give in the reduction a golden and silvery ♄ or Lead to be washed, that so the remaining ☉ and ☽ which the Scoria drank up, being extracted, may be of use unto us. This labour (which I never tried in great quantity, will doubtlessly (in my opinion) succeed in quantities; any one may try the thing, and exactly compute how much profit may be thence had every year.

Also the most Imperfect Metals may (by the benefit of Salts not corrosive) be truly and infallibly fixt and wash’d by a particular way, that they may give much ☉ and ☽, concerning which none need to doubt; the which I having oftentimes mentioned in my Writings, will not repeat it again.

Metals also being first reduced into a Calx, may be purged and wash’d by the glass of Lead, made by the addition of Flints, so as to yield much Sol, concerning which I have written heretofore: But there’s required much ♄, whereby the metals may be largely diffused, otherwise it will not let fall the fæces; nor can its more pure parts be gathered together into a body, and concentrated; I take in the Flints, that they may receive into themselves the fæces of the unclean Metals, and so make a separation of the pure from the impure. And like as we are wont to mix the whites of Eggs to Honey, Sugar, and other Vegetable Juices, in the purification of them by Water, that thereby the viscousness of the Juices may be attracted, and so be clarified. In like manner, the Flints do in this operation occupy the place of the whites of Eggs, and ♄ of the Water wherein ♂, ♀, or ♃ is to be dissolved; the Labour is most pleasant and speedy, exceeding gainful, if the Crucibles (perforated by the Litharge) would but hold the mixture, and not let it pass through so soon.

But whosoever shall be so happy as to find Vessels which can keep in the Glass of Lead for ten or twelve hours, he need not be solicitous or careful of other Arts to inrich himself by. For my own part, I could never be so happy hitherto, albeit I have carefully sought it for so many years. One only pound of Iron, ♀, or ♃, doth sometimes yield half, yea a whole lot of Sol, if the Work be rightly managed. And if you add a fix’d Salt, as of Tartar or bare Pot-ashes, it will then yield more, but the Crucibles will be the sooner perforated to our grief. I do believe that one or other will be a curious Searcher after this, and may in due time find how to make this Work succeed very well, both in Crucibles and in great Fires, or melting places; and will be thankful to GOD the Giver, and to me the Writer hereof. Heretofore I did set by this Labour very highly; and although I would not then communicate it to any body for a great price, yet now (being not permitted to make any further Progress therein) I freely bestow it, that others also may try their fortune.

Also imperfect metals are purged from their combustible and noxious sulphur, by the suddain fire of Nitre, of which we have formerly spoken about Mercury, the which is to be lookt on as the most speedy, and as it were a momentary Melioration of metals N. B. especially if they are reduced into a soluble salt without a Corrosive, for which thing ♂ and ♀ are most fit, exhibiting a Philosophical Vitriol, the which may be most commodiously purifyed to perfection. There’s a great secret lies here under, and haply greater than a particular work may require; let the Poetical fable of Venus and her son Cupid be considered of; what is there meant by Cupid, whether or no it be not ☉. Verily I could discover more good ways of producing ☉ and ☽ out of the more vile metals, but because there’s enough already spoken in the explication of the seven Canons or Rules, it seems good to me to forbear. He that doth not understand that nor can apprehend its drift or scope, will not be profited by the addition of more things. If the fundamentals are laid open, any one will conveniently administer his intent and labours: But yet I will add over and above, a most pleasant work, Parabolically, being the foundation and Basis of the whole Alchymical Art, under which is comprehended the radical solution of metals, Conjunction, Destillation, Sublimation, Ascention, Descension, Cohobation, Cementation, Calcination, Inceration, and Fixation, and so I will end the work of Transmutation.

There was a man (♄) who had two sons, (Bismuth or Tinglass, and ♃) the younger (♃) said to his Father (♄), give me my portion, (Note well, Bismuth and ♃ were always accounted Lead, as well by the Philosophers, as by the ancient workers on metals, the one viz. Bismuth, they called an ashy colour’d Lead, the other (♃) a white Lead, and this a black Lead,) and behaved himself stubbornly and unmannerly, that is, ascending or getting up; his Father gives it him, and he goes a wandring therewith, (Note well, when ♃ and Bismuth together with ♄ do feel the fire, the ♃ is separated from the ♄ and Bismuth, and ascending, takes some-what from ♄ with it, and becomes a Contumacious Scoria, and this is to go a wandring) and he enters into an Inn, where ♂ the Host, and ♀ the Hostess, had the sign of the World (♁) in a hanging Table, who having entertained him, dispoiled him of all his Fathers goods, (Solution) Then there grew such a great scarcity of Corn (with drought) that all men were even deformed by reason of the Famine (corruption), to prevent which he is enforced to keep hogs, (that is to dwell with fætid Nitre) and to feed on huskes, (that is Tartar) (inceration, imbibition) by which being humbled (Digestion, Circulation, Edulcoration, Putrefaction) he returns to his Father, (Incorporation) as a lost Son, (some thing is made nothing, and nothing is made something again) he brings forth a new Garment, (Argenteous) he puts a Gold Ring on his finger, (☽ impregnated with ☉) after which he remains constant with his Father, and becomes a good and thrifty Householder, that is, a fixt metal. And now that I thus compare this Transmutation of imperfect bodies, especially of ♃ to the parable of the lost Son let no body be therewith displeased, for I did it for the easier knowledge thereof. There lies under it a great secret, I never observed the like-changes in my whole Labours; for first of all, in the Solution appears a blackness, which haveing remained his time, there follows the tail of the Peacock, greenness and then whiteness; but whether or no a redness would follow, if it be detained longer in digestion, I am not certain, for I never arrived beyond the whiteness. It is a most pleasant Labour, greatly exhilerating the Artificers mind, of small charges and little difficulty; if they, find the weight and good vessels, it shews the way and opens the Door to higher Secrets, happy is he who attains the things, he’ll never be satisfyed with the sight thereof, nor admiration, how rich, generous, fair and glorious Nature is in her retirements. Note well, that every Metal may be washt apart with ♄ and Salts, so that being exalted, it may yield ☉ and ☽ in separation, and pass through all colours, but it will not be so profitable, as if they were all joined together, for then one operates spiritually upon the other, changeth and perfects him. And now having abundantly discovered, how ☉ and ☽ is to be extracted out of the imperfect metals, and because in that labour ☉ and ☽ is most an end jointly together, ’tis very necessary to know, by what Art they may be separated each from the other, that so each may be had by it self, which is to be done thus; If this mixture hath more ☉ than ☽, ’tis most profitably to be melted by Antimony and precipitated into a Regulus with Iron washed with Nitre and purifyed. This work you may find described in my former Books. N. B. If the Nitre in the separation of purification of the Reguli, prey upon some of the ☉ and ☽ and attract it to it self, let none grieve thereat and account his labour lost, but let him remember the saying of Paracelsus, Destruction or Corruption makes the good perfect; The Nitrous Scoria, in which the cleansed Reguli are, let be carefully kept and fixt, then by a strong flux let them be reduc’d and you shall receive the lost Son, much more elegant than he was before it’s being lost, so that hereby you lose not, but rather become a gainer. Here would be a fit place to speak of a certain profitable work if the drift of the thing would permit. Enough is spoken to a wise man, Fools will not profit by any thing: But if it contain more ☽ than ☉, let the mixture be at first of all granulated, and burnt with Sulphur, let it be precipitated, either with ♁ alone or without it, with lead and Salts; thus separating the ☉ from the ☽ into Reguli; then wash it with Nitre or with Lead, and let it be purifyed, the work being to be done in like manner. You are to note that if the precipitation be done with ♄, then the Caput mortuum (Halb Kopff) is to be added, whereby the work will be apparently hastned and bettered. N. B. If the Reguli of the maturated or fixt Metals be coppery or pale, they need not be washt, but ’twill suffice if being granulated, they are precipitated with Salts, and the Caput Mortuum (Halb Kopff,) all the ☉ and ☽ will come forth in peculiar Reguli, the Copper and the Lead will be scorifyed, and may in acute Furnaces (Stich ofen) be reduced, and be aplyed to other uses according to the rule of Art. I judge it inexpedient to heap up more things concerning Extraction (Seigeren) washing, and the separation of metals, being every where mentioned in my other writings. Also it will be needless to explain, by what manner metals may be more commodiously melted so as to yield more and better metals, as also how the poor and rough Minerals that abound with a preying and devouring Sulphur, whereby the metal in its fusion, is turned into Scoria, and affords so little profit, that being not able to quit cost, they remain unmanaged, the which Sulphur especially in the Minerals of Copper and Lead, may by a singular Cement or Gradatory fire, be inverted and changed, so that afterwards in their fusion, It’s so far from swallowing up the metal, and turning of it into Scoria, that it rather exalts it so as to give ☉ in the separation, the which could never have been done without this burning or roasting. No body doth throughly search after any help for this or that metal, either before the melting or in the melting of it, if the gross fire is not able to melt it down, but most frequently the best part remains in the Scoria without profit or use. ’Tis possible for an experienced Chymist, profitably to extract that ☉ and ☽ which the Scoria have swallowed up, what by fusion and by adhibiting suitable Menstruums. A work of this nature hath been hinted in my discourse of the Extraction of Flints, and more shall be likewise mentioned when I come to write of the felicity and hidden Treasures of Germany, which time let the Reader with patience expect. A nother benefit would arise to such as work on metals, if they had the perfect way of separating ☽ and separating the ☉ by precipitation, that lies therein, (Neider Schlagh) that it may not be so unworthily wasted with the ☽ by the Artificers.

And thus I conclude this Appendix or addition to the Mineral work, the which I have brought forth to light with a good will for my Neighbours sake, that so, being accepted with a serene mind, the Glory of God may be thereby advanced; for which end I wish with all my heart a divine benediction on the Labours of every honest and active searcher into the metalline affairs. Amen.