The works of the highly experienced and famous chymist, John Rudolph Glauber

To The Honoured, and Truly Learned, Edmond Dickenson, M. D. Physician to the KING ’S Person and Family.

he Art of Chymistry, (Honoured Sir) although in its Speculations most Noble and Delectable to a Philosophick Mind, and in its Practice highly Inservient, and Beneficial to Mankind; yet hath it not escaped the Obloquies, and false Imputations of Detractors, and Calumniators, who either through Ignorance, Idleness, or Envy (or all of them conjoin’d) have made a false Representation of this most Noble Art to the World, and endeavoured to set Mankind at the greatest distance from that which is its highest interest to court. For which cause, such Writings as Promulge, and offer at the advancing of the Chymical Art, stand in need of such a Patron as is able to defend them against all the Cavils of Pride, Envy, and Ignorance.

And if the Exquisite Parts, and Profound Learning in the more Abstruse Philosophy, together with a Long, and Indefatigable Scrutiny and Labour in the Chymical Art, accompanied with a happy Practice in the Honourable Faculty of Physick, be fit Accomplishments to Entitle one a Mecænas of this Art; then are those Excellencies all met and Concentred in your self, as is evident to the whole World by your Curious and Learned Epistle to Mundanus, and his Answer to it, which answer will be a Lasting Testimony of your great Worth and Merit.

For certainly, Sir, it is no small evidence of your Worth and Abilities in the Pyrotechnick Art, that a Philosopher who had been more than forty years an Adept, in all that time should not find three Persons, besides your self, whom he thought worthy to make certain of the truth of what they sought, and aspired after; and yet gave you an Ocular Satisfaction and Certitude of that which Thousands have desired to see, but could not: And further seriously professing, that if he had had the same liberty from his Master, that some Adepts enjoy, that he would have revealed to you the whole Secret.

These things have induced me humbly to offer this Book to your Patronage, not doubting but under your Name and Protection, it will be able to overcome many Difficulties, and obtain a free passage in this our English World, to the benefit and advantage of many well-disposed persons, who seek after Honest, Profitable, and Commendable Arts, which I am fully perswaded was the chief end of the Author in Writing; and I am sure is mine in Translating his Works. You are throughly acquainted with Glauber’s Writings, you know his Menstruums, and his Medicines, and are able to attest the truth of what others may account false and impossible. As for such of them as concern the higher Classes of Chymistry, I shall say nothing (being yet but ad Corinthum vergens) but commit them to your Mature Judgment, and Protection, humbly craving your pardon for this my presumption, and for what Errors or Oversights I may have committed in this Work; and desiring your Favourable Acceptance of these my poor Endeavours. I take leave to conclude with a passage of the abovementioned Excellent Mundanus. I am fully perswaded, that by the Blessing of God upon your Sagacious Labours, you will at length obtain that which will abundantly Compensate your Pains and Cost. To which I adjoin my own hearty Wishes; and that after you have been as happy in this World, as true Philosophy can make a Man, you may be Eternally Happy in that which is to come.I am

THE PREFACE TO THE READER .

That the Art of Chymistry is very useful and highly serviceable in Physick, Chyrurgery, Husbandry, and Mechanick Arts, is long since evinced by the Excellent Mr. Boyl (the Honour both of our Age and Country) in his Experimental Philosophy, or Philosophick Essays; who in Essay I. and II. shews that the Examination of the Juices of Human Bodies, by the Art of Chymistry, may illustrate their Use and Nature. And that by it may be Explicated the Nature of our several Digestions, and their Aberrations. And afterwards Cap. VIII. pag 194. speaking of the advantages that Chymistry affords to the Therapeutick or Curative part of Physick, (which is the chief and principal), and to which all the other parts are subservient) is pleased to express himself thus: I cannot but think that if Chymistry did no more than assist us, by the resolution of Bodies, to extricate their more active parts, and partly by such Resolutions, and partly by associating Bodies together, to alter the former Texture of Natures productions, or present us with new Concretes of new Textures; by this very means, if Men want not Curiosity and Industry, to vary and prosecute Experiments, there must necessarily arise such a store of new and active Medicines, that in all probability, many of them will be found endow’d with such vertue as have not been (at least in that degree) met with, in the usual Medicines, whether Simple or Compound, to be bought in Apothecarys Shops; and consequently, even without any notable discovery, or improvement of Principles, Chymists (even as Matters now stand with them) may considerably add to the Pharmaceutical part of Physick. But if the Operations of Chymistry were seriously enquired into, and throughly understood, I make little doubt, but by a skilful Application of them, and especially by a series of them, in a Rational and Orderly way succeeding one another, there may be found out a great many preparations of Remedies, both very different from the common Ones, and far more Noble than they. And presently after he adds. That if we had but a few Potent Menstruums to dissolve and unlock Bodies with, I scarce know what might not be done in Chymistry. Then further in that Essay where he treats of the usefulness of Chymistry to the Empire of Man over the Inferiour Works of Nature; he proceeds to shew that Chymistry is very serviceable to Husbandry in all its parts, and to other professions that serve to provide Men with Food or Raiment, or do otherwise minister to the Necessities or Accomodations of Life, as Bakers, Brewers, Dyers, &c.

Thus far this Learned Philosopher: To which I shall only add this, That if when he wrote those Essays, Chymists were able to contribute so much to the Necessities and Conveniences of Mankind, when Chymistry was but young in England, and but few Chymists who were accurate in their Operations, and perhaps, fewer who had any competency of Learning, or so much as lightly Tincted with the Hermetick Philosophy; if, I say, that it discovered so great a light when it had but newly ascended our Horizon, and was, as I may say, but in its Infancy, what assistance may now be had from it, when (notwithstanding all the Obstacles, and unkind usage it hath met withal) it is grown to a more virile Age and Vigour: But although Chymistry be much enlarged, and advanced in England, in respect of the Numbers, and Qualifications of the Lovers, and professors of it; yet are not Chymists free from pressing Disadvantages, not having the freedom of administring their own Medicines, how powerful and salutiferous soever, and otherwise adapted to the Necessities of the Sick, than the common Apparatus of Physick. So, that as the Case now stands, the help and Succour which the Sick and Diseased receive from Chymical Physick, is but very small to what they might have, if knowing Chymists had the freedom of exercising that Art in all its parts, which with much Industry, Labour, and Costs, they have been sollicitous to attain. But when this disincouragement of ingenuity and Obstacle of the publick good, shall become more apparent to those in whose power it is to redress it, I do not doubt but it will meet with a Remedy.

But now, to give some account of my present undertaking. I have at length (by God’s help, and the assistance of my Subscribers) finished my Translation of Glauber’s Works, and here present it to the Reader, in the English Tongue. How well I have performed it, I must submit to the judgments of others: I could have been very glad to have seen it done by some abler hand; but when I have heretofore proposed the doing but of some parts of it to those whom I knew might easily have accommodated English Artists therein; telling them that I wondered so Excellent an Author, should be so long extant, and that none should unveil him of his Latin and German Coverings, and put him into an English Dress. I have had for answer, That this Age was not worthy of it; so that it seems to me, that the Providence of God had reserved it for fitter times, although to be done by one of the meanest of the Sons of Pyrotechny. But this I can say, that I have acquitted my self in this matter, as well as the slenderness of my Parts, weakness of Body, and the necessary Affairs of my Laboratory would permit me; but

I desire the Lovers of Chymistry to accept my Labours, with the same good will that I have undergone them, having no other end but to serve my Country. And I hereby return thanks to all those generous spirited Gentlemen and others, who have Subscribed to, and promoted this Work, without whose assistance (the Charge being very great, as well as the labour (to me) almost insupportable) it must yet have remained hid and unserviceable to the English Reader. But I am in an especial manner obliged to that publick spirited Gentleman (whom I ought to name, were it lawful to do it without his leave) who freely offered me and put into my hands a not inconsiderable part of the Materials for this Work, which part also had been more considerable than it was, had not the Spirit of some, (who unjustly hinder’d it) been as Mean and Sordid, as his was Generous. But that Loss was, in part, made up to me, by a well-minded Artist, to whom I also return Thanks.

I have Printed this Book upon far better and larger Paper than I proposed to do it in; for at the time of setting forth my first Proposals, I had not the German Pieces, but when they came to my hands, upon a more accurate computation of the matter, I found that if I should go on to do the Work upon the Paper I had proposed, the Book would swell to too great a thickness for its breadth and length, and not be only ill shaped, but inconvenient to be read. By this means my Subscribers have a much better Book than I promised them, although the Charge hath also been Considerably greater to me, than I at first expected.

The Reader hath all here in one Volumn which Glauber ever Printed, as far as I can find upon diligent Enquiry at Amsterdam, where all his Writings were Printed, and where I purchased the Original Copper Plates belonging to them. But whereas, as ’tis said in the Explication of Miraculum Mundi, page 177. That the Cut there described was not Printed in the Latin Copies, nor to be found among the Original Plates; yet notwithstanding, I was unwilling that the Work should go without the Figure of so useful a Furnace as that is, for the Torrefying, or Calcining of Ores, and separating, and depurating their Metals, for which reason I have caused it to be Delineated and Printed with others before the Continuation of Miraculum Mundi, after page 188. I have also procured from the hand of another Friend, who is a Lover of Art, the Draught of the Refrigeratory, Furnace, or Instrument, which serves for the making the Mercury of Wine, purifying, and fixing of Argent-vive, Antimony, Sulphur, &c. and many other uses which an Ingenious Artist will find out. This Furnace the Author always endeavoured to conceal, but describes it in some part in the beginning of the sixth part of the Spagyrical Dispensatory, to which Description I have added the Figure. The Figures of the several Vessels and Instruments belonging to the Fifth Part of the Furnaces, are referr’d to at the beginning of the Fourth Part, but since, for the better orders sake I have placed them before the said Fifth Part.

These Twelve following Treatises were never Printed in Latin, but in the German Tongue only, viz. The Third, Fourth, and Fifth Centuries; the Second and Third Appendixes to the Seventh Part of the Spagyrical Dispensatory. The Book of Fires. Proserpine. Elias the Artist. The three Fire-stones. The Purgatory of Philosophers. De Lapide Animali. The Secret Fire of Philosophers. All which I have caused to be Translated (my self being ignorant of the German Tongue) by a person well skill’d both in the High Dutch, and also in Chymistry, whereby I hope this Book will not be altogether unserviceable nor unacceptable even to the Learned; besides, all the Works of this Author that are in Latin are very difficultly (if at all) to be met with at any Book-sellers Shop in London, and those that are, at a dear rate: For when I had entered upon this Translation, I was forced to send to Amsterdam to have all the Latin pieces compleat.

The Author in many places refers to his Opus Saturni, Opus Vegetabile, and the Concentration of Heaven and Earth, which Treatises, I am assured, were never printed (at least under those Titles) which also seems to be manifest from his Epistle to the First Century, or General Appendix, wherein he inculcates, that for want of time, he had inserted the sum of them all in that Treatise. He also mentions a Seventh part of the Prosperity of Germany, in the Preface to the Second Part of Pharmacopœia Spagyrica, which was never Printed under that Title, but I am induced to believe it is the Novum Lumen Chymicum, as partly appears by comparing it with the foresaid Preface. And it is evident that in some parts of his Writings he hath mentioned a Treatise by one Name, and afterwards Printed it by another, as, The Testimonium Veritatis, which was afterwards Printed by the Name of Explicatio Miraculi Mundi. As for the Opus Saturni, I have heard that there are some Manuscript Copies of it, and had hopes of obtaining it from two several hands, but both failed me. I have been also informed, that there are Five Centuries in Manuscript more than I have Printed, but could never understand in what hands they were, except one of them, viz. the sixth, the proprietor of which would not be so kind as to let me have it to print.

I have (by the advice of an Honourable Person) left out the Author’s Religious and Moral Digressions, where I could do it without prejudice to the matter; as also his Apologetical Writings, except his Apology against Farnner, which I have printed, for as much as it is intermixt with many profitable Secrets, which perhaps, he would not have published, at least not at that time if they had not been, as it were, extorted from him by the ill Treatment of that Ungrateful Man.

I could not place the several Treatises in that order which the Author published them, without breaking the order of the several parts, as of the Miraculum Mundi, Spagyrical Pharmacopœa, and Prosperity of Germany; for being many years in publishing, they were done promiscuously, but how they succeeded one another so far as the Nature of Salts, the Reader may satisfie himself in the Preface to that Treatise. And as his Writings were published by piecemeal, so are the principal Secrets he teacheth, scattered up and down in divers parts of them, in one place he treateth of a thing obscurely, or but in part; in another place of the same thing openly in that part which he had veiled in the other. Sometimes he declares a Process very openly, omitting only some small Circumstances, or Manual Operation, which would seem to many either impertinent, or not necessary to be done, when notwithstanding, the business will not succeed without it. An instance of this may be given in his Sal Mirabilis, whose preparation he teacheth obscurely in the Nature of Salts, but more openly in the Second Part of Miraculum Mundi. In the Nature of Salts, and in the Sixth Part of the Pharmacopœia Spagyrica, he teacheth how to Dissolve Gold therewith, and thence to make a kind of Aurum Potabile, but wholly omits the adding of a certain Vegetable Sulphur, without which, the work will not answer the Description; this Defect he supplys in the Second Century, after a twofold manner, the one not obvious to every Man’s Apprehension, I mean the intent of the Author, viz. in those Processes where he shews the making of a Vegetable Sulphur; but the other sheweth the necessary Manual Operation in plain and open words. And this he hath done with all his Secrets on set purpose, that they should be found out by none but the Industrious.

And this hath given occasion to many, who have not taken pains to read him with diligence, or not being experienced in Operating, to reproach him for an obscure, yea, even for a false Writer, because they have made two or three Superficial, or Unskilful Trials of his Processes, which have not succeeded according to their Expectations; when indeed, the fault was in themselves, either in not perceiving the Author’s intention, or their own want of skill in rightly managing the Operation: And I know some Persons that sometime since said Glauber had been too dark in his Writings, who now think he hath wrote too plain.

But having mentioned this, I will here (for the sake of those Country Gentlemen, who have subscribed to this Work) a little Elucidate the Author’s Process about the inversion of Common Salt, with Lime, for the enriching of Poor and Barren Land. He indeed speaks of several Saline Preparations, which greatly promote the fertility of the Earth, but this with Common Salt, and Lime, is the cheapest of all, and also is most easie to be done, for any Plowman, or Labourer, having but once seen it done, may be presently able to manage it. The sum of it is, that Common Salt be turn’d from its sharpness, into an Alcalizate Nature (which is hot and fat) which then by its Magnetick force will attract from the Air a Vivyfying, Fructifying, Salt-nitrous power, and long retain it in the Earth, which is the cause of all Growth and Vegetation, as the Author sheweth in the Continuation of Miraculum Mundi, and many other places; but gives the Process of the preparation in plain and open words in the Appendix to the Fifth Part of the Prosperity of Germany, page 416.

Neither is the practice of preparing either the Land, or the Seed, in order to the better Crop, altogether Novel, as may partly be seen in Virgil, Georgic Lib. 1. where he saith,

The Lime must be spread upon the ground, where no Rain can come to it, till it slake it self by the Air, and fall into a Powder; of this Powder you are to take four hundred weight to one hundred weight of any common foul Salt, which is too impure for the use of the Kitchen, where such may be had, otherwise clean Salt, (for that will be cheaper than Dung) the Salt and Lime are to be well mixed, and then moistened with such a quantity of Water, (or rather Urine where it may be had) as will bring the Lime and Salt mixed, to the Consistency of a stiff Mortar. Of this Mass Balls are to be made about the bigness of ones Fist, and laid under a Shead, or Hovel to dry; being dried, they are to be burnt in a Kiln as Lime is, so that the Balls may be red hot for an hour at least; or where no Lime-Kiln is near, they may be burnt by building a Pile in the Field, first with a Lay of Wood, then a Lay of Balls, then Wood again, and so till all the Balls are placed fit for burning. When the Balls are burnt, they are to be again placed upon a Floor under a Shead, or Hovel, where they may be exposed to the Air, but kept free from the Rain, and if you break them with a Clod-beater presently, the Air will the sooner act upon them, and cause them again to fall into a Powder; which Powder may then be carried out and spread, or rather sowed out of a Seedlet, thicker or thinner as the Land shall require. Provided this be done in the beginning of Summer about the time of Fallow, for that being many Months before the Seed is to be sowed, the fieryness of this rich Compost will be Contemperated by the Air and the Earth, and changed into a Nitrous fatness, which joining it self with the Earth, is again Magnetically attracted by the Seed when it is sown, whose growth it thereby swiftly promoted, and its Multiplication much augmented. But if any should cast this Matter upon his Land soon after it is burnt, and presently after that should sow his Seed, instead of having a greater Crop than he used to have, he would have a less, or perhaps none, that Year, but the next Year, and soon for many Years, the same Land would bring forth plentifully. Therefore it is necessary, that this Matter should lie six or seven Months spread upon a Floor, and now and then turn’d with a Shovel, as you turn Malt, that it may be Contempered, and Animated by the Air; or be cast upon the Land so long before the Seed be sown. The reason is the very same as with Dung, for none takes fresh Dung and spreads it upon his Land when he is about to sow his Seed, for if he should, his Seed would be burnt up; but the Husbandman lets his Dung lie some time to rot, as he calls it, after which he lays it on his Land, and lets it lie spread some time before he Plows it in, and all this is but to Contemper the heat of the Animal Salt contain’d in the Dung, and turn it into a Nitrous Nature. Thus much I thought good to say about this Matter in the plainest words, least any, not throughly understanding the Author’s Intention, should erre in the first Experiment, and so unjustly blame the Author, and forbear themseldes and deterr others from prosecuting that easie Practice, which I am confident, if rightly managed, will bring much profit to many persons in this Nation. This must also of necessity be a profitable Work to those who will undertake it upon the account of making of Salt-petre; especially to such as understand the Nature and Generation of that Excellent salt, which is of such incomparable use in the Preparation of Medicines, separating of Metals, and in many Mechanick Arts.

Now for as much as in this Work Sal Mirabilis, Spirit of Nitre, and Spirit of Salt, are recommended to very many uses, and every one that hath a mind to make Experiments with them, may not have the knowledge, or the conveniency of preparing them, I hereby signifie, that I intend (God willing) to prepare and keep by me the Author’s Sal Mirabilis of both sorts, that peculiar Spirit of Salt, which he commends against the Scurvy and other Diseases, and also to keep Beer from sowring in the Summer, in the Consolation of Navigators. His Panacea of Antimony, and Golden Panacea, spoken of in the Second Part of the Pharmacopœia Spagyr. the Explication of Miraculum Mundi, and divers other places. His Aurum Diaphoreticum, also the Tincture of Gold, or Aurum Potabile, are described to be made of the Irreducible Blood of the Lyon, in the Sixth part of the Spagyrical Pharmacopœia, Chap. 22. These I purpose constantly to keep by me for the accommodating of Physicians, and others, who shall have occasion to buy them. Those are Excellent Medicines, and such as a Physician may have some confidence in; and indeed, this Book contains a great variety of such Medicines as will get a Physician Honour, which (I hope) will be tryed by all those who delight to do good, and be brought into use for the general Help and Comfort of the sick. For I freely confess, that if I have any thing in Medicine, beyond what is commonly known, I have had the Foundations of it from this Author; and if God shall please to grant me life to a fit time, I doubt not but I shall from those Foundations be able to raise such a Superstructure as shall testifie the truth of his Writings, and powerfully evince the Worth and Excellency of Chymical Medicines, and that demonstratively in matter of Fact, viz. by the Curing of both Acute and Chronick Diseases.

And now by way of Conclusion, I have only one thing more to add; and that is a Request to all the Ingenious Lovers of Chymistry, that they would not occasion this Work which I have undergone with so much labour, and loss of time from my private Concerns, meerly for the good of others, to redound to my own hurt; my meaning is, That I might not be put to the charge and trouble of Letters about Curious Enquiries, wherein I am to have not the least profit: This I mention, because I have had divers such Letters come to my hands since I have been about it, and that sometimes two or three very long ones with many Queries, in one Week. Now should this continue, and I endeavour to satisfie all the Doubts, and gratifie all the Curiosities of all such non-considering persons, truly I should have no time besides what this would take up, to provide for my self and Family. But notwithstanding what I have said, if any Ingenious Person shall stand in need of my Assistance, in preparing of any thing for him, or otherwise, wherein I may have a reasonable recompence for my Time and Trouble, I will be ready to give him the best assistance I can. For I am now but just ready to receive a Writ of Ease from three Years daily labour and care about this Work, and I would be willing to enjoy it some time, that I might again with diligence apply my self to my Laboratory, the effects of which, if God shall see good, may at one time, or other, shew themselves to the World. In the mean time, I wish all Honest and Ingenious Lovers of the Spagyrick Art, good success in their Studies and Labours, that thence the Penuries and Miseries of Mankind, especially of the sick, may be effectually remedied; that they may Cooperate as Instruments with the great ends and providences of the Almighty, to bring about that time, in which God shall be Glorified all the World over, and Men live in a more serene and tranquil condition than yet they have done, which shall always be the Desire and Prayers of him that is a Lover of Pyrotechny, and Honourer of all true Artists.

A CATALOGUE OF THE Subscribers NAMES .

THE FIRST PART OF Philosophical Furnaces. — A Preface to the Courteous Reader. — The EXPLICATION of the Figures of the first Furnace in all its parts.

Containing a new Art of making Spirits, Oyls, Flowers, and other Medicaments, by the help of the first of those Furnaces, after a very easie and peculiar manner out of Vegetables, Animals and Minerals: With their Chymical and Medicinal use.

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I have hitherto reserved to my self as Secrets, some peculiar Furnaces and compendious Ways of Distilling, which with diligent study and speculation I found out some few years since, by which many excellent Works, impossible to be done by the vulgar Art, may be performed; but now at last I have, considering with my self how advantageous it may be to the World, determined to conceal this Art no longer, but for the good of my Neighbour to publish it, by giving to Chymists a perfect and fundamental information of this new-invented Art, that they may no longer for the future spend their Time and Money in long tedious Operations, but may after a more easie way, by the help of my Furnaces, be able to effect many excellent things. Now this Book shall be divided into Five Parts, the first whereof shall teach how to build a Furnace, in which incombustible things are distilled and sublimed, and indeed such things which cannot be done by Retort or any other Vessels, and how the Spirits, Flowers, and Oyls of Minerals, and Metals may by the help thereof be prepared, as also what their Use and Vertues are.

In the Second Part shall be shewed another Furnace, in which combustible things, as Vegetables, Animals, and Minerals are distilled and most perfectly subtilized: by help whereof many most excellent Medicaments for the cure of most grievous and otherwise incurable diseases may be prepared.

In the Third shall be taught a certain new invention hitherto unknown, of distilling Burning Spirits, as of Wine, Corn, Fruits, Flowers, Herbs and Roots; as also the Waters of Vegetables and Animals, and that in a great quantity, in a short time, and without much costs; as also of boyling Beer, Mead, Wine, and other things, which otherwise are made in Copper or Iron Vessels; and all this by the help of Wooden Vessels, and benefit of a certain small Copper, or Iron instrument of two or three pound weight, and that after a certain easie manner without Furnaces. This newly-invented Art doth also teach divers Chymical Operations, as Putrefactions, Digestions, Circulations, Extractions, Abstractions, Cohobations, Fixations, &c. And this invention is very necessary and profitable for young beginners in this Art, for they need not in the making of burning Spirits, Waters of Vegetables, Extracts, and other Medicaments so many Furnaces, and so many Copper, Iron, Tin, Earthen and Glass Vessels, for it is here taught how all the aforesaid Operations may be done onely by the help of a certain small Copper or Iron Instrument in Wooden Vessels as well as by Alembicks and other great Copper Vessels, by which means a great deal of Costs is saved.

In the Fourth Part shall be taught another certain, and hitherto unknown Furnace, in which all Chymical Operations may most easily be done: being most profitable for the trying of the Natures of Minerals and Metals; as also for the proving, examining, melting, cupelling, and separating of Metals, that nothing may be lost of them, and that after a compendious and easie way, and also to great advantage.

In the Fifth shall be taught how to make and prepare Iron, Earthen, Glass, and other kind of Instruments necessary for the aforesaid four Furnaces, as also other necessary, and most profitable Manuals.

And in the First Part, the Fabrick of the first Furnace being delineated, I shall also shew how by the help thereof may be made Spirits, Oyls, Flowers, and other most profitable Medicaments, also their Vertues and Use, and that as faithfully as I may, and without fraud. And truly I do not doubt but those of understanding will approve of this Work, but ignorant Zoilus’s will contemn it: For it is said according to the Proverb, He that builds by the highway, will hear many things from them that find fault, and especially from the vulgar, &c. But it would be well if those Thrasoes would put forth something more excellent, before they find fault with and carp at other Mens pains and labours.

Wherefore let no one rashly judge of this Work, untill he be throughly informed concerning the same, and then I do not doubt but the Authour shall be by him commended.

And if haply all things shall not presently succeed well, to his mind, with him that shall build this Furnace, and operate therewith, let him think with himself that perhaps he hath erred in some part, (for it is a new and unknown work, in which any one may easily err) and not presently therefore murmur against the Authour, blaming him, because he hath not wrote clear enough, but let him ascribe it to his own ignorance, and let him study to understand the Authour’s meaning, and still be practising upon it, and then I do not doubt, but he will have better success, which I pray every one may have. Amen.

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FIG. I.  E. The first Subliming-Pot, which is set into the upper hole of the Furnace. D. The upper hole of the Furnace. F. The second Pot. G. The third. H. The fourth.

FIG. II.  A. The Ash-hole, with the wideness of the Furnace. B. The middle hole, by which the Coals and Matter to be distilled, are cast in. C. A Stopper of Stone, which is to stop the said hole after casting in the matter. D. The upper hole with a certain false bottom, which is to be filled with Sand. E. The Cover of the upper hole, which is put on after the putting in the Coals and Materials. F. A Pipe going out of the Receiver, and joyned to the first Pot. G. The first Receiver. H. The second. I. The third. K. A Stool on which the first Receiver stands, having a hole in the middle, through which the Neck of the first Pot, to which a Dish is annexed, passeth. L. The Dish through the Pipe whereof the refrigerated Spirits distill. M. A Receiver into which the Spirits collected in the Dish do flow. N. A Screw to be raised higher at pleasure for the better joyning the Receiver to the Pipe, and it goeth through a Stool. O. The place of the Pipe for the Distilling of Spirit of Vitriol and Allom. P. A Grate consisting of two strong cross Iron Barrs, fastned in the Furnace, and four or five more less, that are moveable, for the better cleansing of the Furnace.

FIG. III.  G. The first crooked Pipe fitted to the Pipe of the Furnace. F. The Pipe of the Furnace. H. A Receiver fitted to that Pipe, and set in a Tub of water, for accellerating the Operations: which Receiver hath a Cover with two holes, through the first whereof goeth a single crooked Pipe, and through the other two crooked Pipes, whereof one goeth into the Receiver, as did the single, and the other out of the Receiver H, into H. H. I. The Tub of Water. M. A third Pipe. By this way Flowers are sublimed, and Spirits distilled speedily, and in great quantity.

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Of the Structure of the First Furnace. — Of the Receivers. — Of the subliming Vessels. — The manner of Distilling. — How the Spirit of Salt is to be distilled. — Of the Use of the Spirit of Salt. — A distillation of Vegetable Oyles, whereby a greater quantity is acquired, than by that common way, by a Vesica. — The clear Oyle of Mastick, and Frankincense. — The Quintessence of all Vegetables. — The Quintessence of all Metals and Minerals. — A sweet and red Oyle, of Metals and Minerals. — The Oyle, or Liquor of Gold. — Oyle of Mars. — Oyle of Venus. — Oyle of Jupiter and Saturn. — Oyle of Mercury. — Oyle of Antimony. — The flowers of Antimony, White and Vomitive. — The flowers of Antimony diaphoretical. — Of the External use of the Corrosive Oyle of Antimony. — The Oyl of Arsenic and Auripigmentum . — Oyl of Lapis Calaminaris. — The use of the Oyl of Lapis Calaminaris. — Of the Extrinsecal use of the spirit of Salt in the Kitchen. — How an acid spirit, or vinegar may be distilled out of all vegetables, as hearbs, woods, roots, seeds , &c. — The spirit of paper and linnen cloath. — The spirit of silk. — The spirit of mans hair, and of other animals, as also of horns. — The spirit of vinegar, honey, and sugar. — How spirits may be made out of the salt of tartar, vitriolated tartar, the spirit of salt tartarizated, and of other such like fixed salts. — And so is the Lac Virginis, and the Philosophical Sanguis Draconis made. — The spirits, flowers, and salts of Minerals and stones. — How minerals, and metals may be reduced into flowers, and of their vertues. — Of Gold and Silver. — Flowers of Iron and Copper. — Flowers of Lead and Tin. — Of Mercury. — The flowers of Zinck. — The use. — Flowers of Antimony.

THE
FIRST PART
OF
Philosophical Furnaces.

As for the first Furnace, it may be built greater or lesser as you please, a regard being had of the quantity of the Matter to be distilled, and also either round or square; either of Bricks, or by a Potter with Potters Clay. Now when the Diameter is of one span, viz. withinside, the height must be of four, viz. one from the bottom to the grate, another from the grate to the hole made for putting in of Coals, and two from thence to the top of the Pipe, which must at least go forth out of the Furnace one span, lest the receivers should by the neerness of the Furnace be heated. The Pipe also must have on the fore part a Diameter, answering the third part of the intrinsecal Diameter of the Furnace; also a little larger on the hinder part than the forepart. Let the grate be such an one, as may be taken out at your pleasure and made clean, being stopt by the Matter that is cast in and distilled: for it is easily stopt in distilling of Salts melted with the coals, whereby the aire is kept from coming to the fire, and the distillation by consequence hindred: Or let there be put into the Furnace cross-wise two strong iron bars, upon which lay four or five lesser, distant the one from the other the breadth of a finger, going a little out of the Furnace, by which when they are stopt, you may take them out with a pair of Tongs, and cleanse them from the burnt Matter, and then again put them into their own places: wherefore also the Furnace must on the fore part be open under the grate, that you may the better order the grate.

Also the grate must have above, a covering of Iron or Stone, with a hole in the middle thereof with a certain distinction, which is to be filled with sand, that the cover may the better and more fitly shut the hole, and prevent the exhaling of the spirits which by this means will, being forced, go forth thorow the Pipe into the receivers, after you have cast in the matter which is to be distilled.

Let the Receivers be made of glass, or of strong earth, which may retain the spirits, and such is the Waldburgick, Hassiack, Frechheimensian, Siburgic earth, &c. They are better that are made of glass, if they are to be had, and those especially which are made of strong and firm glass, which may be smoothed about the joints with a Smiris stone, and so fitted that they may the better be joyned together, and then they need not luteing (but how they shall be smoothed with the Smiris stone, and be fitted, shall be taught in the Fifth part, which treats of Manuals) because by this means they are joyned so close, that no spirits can go through the joynts: otherwise you must close the joynts with the best Lute, such as will not let the spirits exhale, which shall be taught in the Book treating of Manuals. The form of the recipient you may see in the delineation thereof. As for the quantity thereof, know that by how much the greater they are, so much the better they are, for then you need the fewer, but the more, by how much the lesser they are. Let the superiour orifice be larger than the inferiour, so that alwaies another receiver may with its inferiour orifice be joyned to it, and let the inferiour orifice have a Diameter of three fingers breadth, or thereabouts; I mean in case the Diameter of the Furnace be of one span. For a greater Furnace requires greater holes, as also orifices of the receivers, by which means a sufficient and due proportion of air may be given to the fire: or if the Diameter of the Furnace be more than a span, it must also have two or three pipes (which being considered together, should have a wideness answering the wideness of the third part of the Furnace, for so great a wideness, and so much air is required, if the fire burn freely and do its office) to which vessels of the aforesaid proportion must be applyed, that the fire be not choaked.

Now, the Figure that is annexed will teach the conjunction of the Receivers, as also their application to the Furnace. And, in the first place, the Receiver stands in a three-foot stool bored thorow in the middle, that the neck of the first Receiver may pass thorow, to which is applyed a dish with a pipe receiving the dropping Spirits: To the first there is joyned a Second, and to that a third, and so consequently (viz. near unto a wall or ladder) so many as you please. Let the upper Receiver, and indeed all the rest, be left open: To the lower as hath been said, is joyned a dish with a pipe, by which the distilled Spirits run down into another certain glass vessel added thereunto, which being filled, is taken away, and another is set in the place of it, because that is set under it without luting, and therefore may easily be changed. And if you please to distil any thing else, you may take away that dish with a pipe, and make it clean, and then joyn it close again (that no spirit may breath forth) to the neck of the lower receiver. And if that dish cannot be so closely joyned, that nothing exhale, pour in a spoonful of Water, for that doth astringe, neither doth it hurt the spirits, because in the rectifying it is separated.

These you need not make of glass, or of such earth as may retain the spirits, as hath been above mentioned; it is sufficient, if so be they be made of good common Potters earth, and be well glazed within, viz. of such a form and figure, as appears by the annexed delineation.

Yet you must chuse good earth that will endure the fire, for the lower pots are so heated by the fire, that they would be broken if they should not be made of good earth.

Now I will shew you in general the manner it self of distilling; as also, the manual necessaries in every distillation.

In the first place, let there be some burning Coals put in, which afterwards must be covered with more until the Furnace be full almost to the pipe, which being done, let not the uppermost cover be laid over its hole (that the heat and smoak may pass that way, and not thorow the pipe, and receivers, which will thereby be red hot; and this will be a hindrance to the distillation) until the fire be sufficiently kindled, and the Furnace be throughly hot; then cast in, with an Iron ladle, of the matter prepared for distillation as much as will cover the Coals, which being done, stop the Furnace very close, by pressing down strongly the upper cover upon its hole or sand, which is put in the lower part of the hole, being a place made for that purpose. Now let him that casts in any thing thorow the middle hole, presently stop it with a stopple of stone, and that very close, for by this means all those things which were cast in, will be forced, after the manner of a thick Cloud, to break forth through the pipe into the receivers, and there to condense themselves into an acid spirit or oyl, and thence to distil into the dish set under, through the pipe whereof they do yet distil down further into another glass receiver. The Coals being burnt out, and all the spirits being come forth, you must cast in more Coals, and more materials, until you have got a sufficient quantity of Spirits. In this way of distilling, you may at your pleasure cease, and begin again without any danger.

When you will make clean the Furnace, you need do nothing else, then draw out the Iron bars that lye on the cross bar, that the Caput Mortuum may fall down, which afterwards may be taken away with a Fire-shovel, which being done, you must put in the bars again, and lay them on the cross-bars as before, upon which you must cast burning Coals, and upon them others, until there be enough, then on them all, being well kindled, cast your materials.

When you go to make clean the receivers, and to begin to distil another thing, you need not remove them, but only pour pure Water into them, viz. by their upper receiver, by the descending whereof the other are purified.

And by this way, not only out of Vegetables, and volatile Minerals (incombustible) but also out of fixed Metals and Stones, spirits, oyls, and flowers, are drawn forth wonderfully, easily, and in good quantity, which otherwise could never have been done by the vulgar art of distilling.

Now, in this Furnace are distilled only such materials, which being distilled, yield an incombustible humidity, as common Salt, Vitriol, Allom, and other Minerals and Metals, each of which doth yet require their peculiar manuals, if operated upon.

Now, because this Furnace doth not serve for every matter, because the materials to be distilled are cast upon burning Coals, which are things Combustible, I have determined in the second part to give another, viz. a lesser, unlike to this, yet convenient to distil all combustible things that are endued with volatile spirits, as Tartar, Harts-horn, Amber, Sal Armoniack, Urine, &c. There are, by the help hereof, made most subtile, volatile, sulphureous spirits of Salts, and Minerals, as of common Salt, Vitriol, Allom, Nitre, Antimony, and of all other Minerals and Metals, which otherwise, without this Furnace, could not have been made, with which spirits, wonderful things are performed in Medicine and Alchymy, as in the Second Part shall be demonstrated more largely.

Now I will shew you a way to make other Receivers belonging to the first Furnace, and indeed, such as are more fit for some Operations, as the former were more fit for others: wherefore let him that will operate, chuse these, or the other, as he pleaseth.

As therefore the former being erected upwards by a wall, or ladder, by which means the spirit might ascend from one into another so long, until being refrigerated and condensed might again drop downward into the dish that is annexed thereto: so these are a contrary way set and placed collateral in a vessel filled with cold Water to condense the spirits, by which means you need not so many receivers; also they must not be fashioned like the former, as to be open above, and below, but only above like pots that serve for boyling: but this you must observe, that by how much the deeper and larger they are, by so much the better they are.

Also you must joyn them together by the help of earthen pipes, being so distinct, that the spirits may be kept back, being yet hot (and not refrigerated) from passing out of one into the other, but being forced through the middle of the separation of the pipes, may go to the bottom of every receiver, and thence arise by another pipe into another receiver that hath a double cover like the former, where again descending to the cold bottom, remain refrigerated and condensed. Now three or four of these are enough (whereas of other, thirteen or fifteen are required) a regard being had of their Greatness.

You may see the figure of these receivers, as also their joyning together by the annexed delineation. Now, for the most part, one is sufficient for him that distils a few things, especially if the matter be not pretious, and then let one crooked earthen pipe at least be joyned, one arm with the pipe that goeth forth of the Furnace, the other with the Receiver, but so that it go into the receiver downwards, even to the middle thereof, and then you need not shut the orifice of the receivers, for it is no great matter if somewhat evaporate, viz. if the matter to be distilled be not pretious. And by this way may new spirits and new flowers be made every hour, with the help of one Furnace, and one recipient, but with this caution, that for every new distillation, the recipient be washed with Water before it be put to the pipe; which being put to, you may then cast your species into the Furnace; and this do till you have a sufficient quantity of spirits.

And this way of distillation serves especially for the trying of the natures and properties of many and divers Minerals, such as yield in the fire spirits and flowers. For it would be too tedious in every new distillation to apply a new and distinct receiver: as also many studious of the Chymical art would quit their study, being able to make by retort but one tryal in a day. And no wonder if expences, and loss of time should deter many.

Now here there is no need of many Retorts, nor of luting them, nor of receivers, and such like superfluous things; neither is there here required the constant presence of the operator, the observation of the regiment of fire, the neglect whereof would otherwise endanger the loss of the retorts and receivers, and by consequence the loss of labour. These and such like tedious things are not here to be cared for, because it is sufficient only to cast the Matter upon the coals, and cover the Furnace, and then presently go forth the spirits, and flowers of the same kind with their mineral: of which when thou hast got a sufficient quantity, thou must draw out the Iron bars, upon which the coals lye, that they may fall down, and be taken away; and whilst the Furnace is yet hot, to put in the Iron bars again, and upon them to lay fresh coals, which then will of their own accord be kindled with the heat of the Furnace. In the mean time you must take away the receiver, and make it clean and set it to again, or if you had rather put another clean one, viz. for the new distillation of another Matter.

And by this way, divers things may be in the space of one hour distilled, and sublimed, viz. in a small quantity. But he that will distil, or sublime in a greater quantity, let him take three or four pots that the spirits may pass from one into another, that nothing thereof be lost. Here needs not (as I said before) the continual presence of the operator, for he may be gone, cease, or repeat as he please, because the work is without danger of breaking the retorts, and receivers.

He that knows the use of this Furnace, may do many things in a short time with little cost. For any one may do more by the help thereof in one hour, than in the common way in twenty four, by which way also there is a great saving of coals, because ten pound of coals will do more this way than a hundred the other. As for example, he that will try, shall make a pound of spirit of Salt in one hour with three, four, or five pounds of coals; whereas after the other way are required fifty of sixty pounds, and at least twenty or thirty hours time, viz. in the common way by the help of retorts: which is indeed very tedious.

Also by this way may be made the flowers or minerals, and metals, in a great quantity, very easily, and in a short time without great cost, so as that in one hours space, with three or four pound of coals may a pound of the flowers of Antimony be made. And this is no small help to the Physitian, and Chymist.

Moreover this furnace being once built, endures for many years, and being broken is easily repaired.

And by this way you shall need only materials to be distilled, no retorts and receivers are in danger, by which means much cost is saved.

Besides the aforesaid ways, I have yet another, and that more compendious, viz. of distilling, and subliming, and more easy, by which means in a very little time, an incredible quantity of spirits of Salts, and flowers of Minerals, and metals may be made; which I shall refer till another time, because for the present I have said enough.

Now I do not doubt, but diligent Chymists will follow my steps, and find out those things which are unknown to me. For it is easier to add to things found out, than to find out things unknown.

The construction therefore of the furnace being in my opinion clearly shewed, there now follows the manner of distilling, and subliming with it.

Although haply, and contrary to my hope any obscurity should be met withal, yet one process will explain another: and the diligent operator, and searcher of Nature shall without doubt, by his practise attain the effect after the same manner as I have prescribed: which together with the blessing of GOD, I heartily wish all pious Chymists, Amen.

The reason why I enter upon the spirit of salt, before I say any thing of the spirits of vegetables, is this, viz. because it is even the chiefest, which can be made in this furnace: for few exceed this in strength and vertues; wherefore I also have given it the preeminency. Neither is there any of the acid spirits, about which the Chymists hitherto have been more busied, than this, wherefore also it is of all, of greatest price, &c. for some have mixed salt with potters clay, and have made this mixture into little balls, which they have to get the spirit, forced by retort in a very strong fire: some have mixed salt with bole, some with the powder of tyles, others with burnt Allume, &c.

Others using a more compendious way have made salt to flow in a retort, which hath a pipe both in the upper, and hinder part; by the uper pipe of which they have dropped in cold water, to elevate the ponderous spirits of the salt, but by the hinder they have blown with Bellows, to force the spirits into the retort: and this way is not altogether to be slighted, yet it hath this inconveniency, that in process of time the retorts are broken that they can no longer retain the salt, and so the distillation is intercepted. Some have attempted it with Iron retorts, but by this means the spirits have been deaded, because they easily set upon the Iron, whence instead of spirit they have had flegme. And such, and other tedious wayes of distilling they have invented; and by the best of them indeed they could scarce distill one pound in 25. or 30. hours space with 50. 60. or 100 pound of coals; this being the reason, because the salt is very little wrought upon, and therefore it is that few ever had the spirit right and good, whence also the vertues thereof have been unknown.

And this therefore I was willing to make known, that it might appear, what price this spirit hath hitherto been of, and how easie, and abundantly, and with what little cost, it may after my new invented way be made.

It is said above, that the materials may in this way of distilling be immediately cast into the fire; yet this must be wisely understood. For although some of the species may without any preparation be immediately cast into the fire, yet it doth not follow that all and every one of them must: for in some of them we must use our discretion, as in the distilling of salt. For if the salt be immediately cast into the fire, it will not only yield no spirits, but will leap so long upon the coals, until it find a descent to the lowest part of the furnace: Now this may be prevented divers wayes; and first indeed after this manner: Dissolve salt in common water, then quench burning coals with this water, that they may be impregnated with the salt, which afterwards set on fire in the furnace: but you must first cast in other burning coals, upon which you must cast those that are impregnated with salt untill the furnace be full, as is above said: and while the coals burn, the salt is resolved by the force of the fire into spirit.

Now you must observe that he that distils spirit of salt after this manner, must make choice of glass receivers, because the spirit whilest it is hot, penetrates by reason of its wonderful subtilty, those that are earthen. And this spirit is of a most grateful taste. But in defect of glass receivers, I shall shew you another way wherein you may use those that be of earth.

Mix salt, and vitriol or allome together, grinding them very well in a Morter (for by how much the better they are ground, the more Spirit they yield.) Then cast this mixture into the fire with an Iron Ladle, viz. so much of it as will be sufficient to cover the coals, and then with a great fire the spirits come forth into the receivers, where being coagulated, they distill down into the dish, and thence into another receiver. And if thou knowest how to work aright, the spirits will like water continually run out thorow the pipe, the thickness of a straw; and thou mayest easily every hour make a pound of the spirit. Now the reason why thou shalt by this way have more spirits than by the other, is this, viz. because the vitriol and allome, which is mixed with the salt, makes it flow quickly, by which means it is prevented from falling down through the coals to the lower part of the furnace, but sticking to the coals is almost all of it turned into spirits. The Caput Mortuum, which is reddish, easily falls with the ashes through the grate, and can no more be distilled, but yields by excoction a white fixed salt, which serves for the flowing of metals; and being dissolved in warm water serves also for a glyster against the Worms, which it kills, and purgeth also the Bowels.

Thou wilt object, that the spirit made after this manner, is not the true spirit of salt by reason of the mixture of vitriol and allome, but mixed, and compounded. I answer; There can by this way distil no spirit of vitriol, or allome, being that which I often tryed, casting vitriol or allome into the furnace, where I received no spirit at all; the reason of this is, because these spirits are far more heavy than the spirit of salt, neither can they ascend so great a heighth, viz. of three spans, but are burnt, whence unless the flegme, nothing distils. Wherefore the spirit of salt that is made after this manner is not mixed, but pure and meer spirit of salt, of the same tast and vertue as that is of, that is made by it self; because in this furnace the spirit of allome and vitriol, cannot be made unless a pipe go out of the furnace neer the grate, as you may see by the delineation of the furnace, for otherwise it cannot be made; besides, these spirit are better, and more truly taught in the second part. And if it be granted that somewhat together with the spirit of salt comes forth (which is yet impossible) what hurt I pray you comes from thence either in the solution of metals, or medicine? wherefore the spirit made after this way is not to be suspected. Yet I will satisfie the incredulous, and will shew him another way without the addition of allome or vitriol, for the distilling of that spirit, but that will be in the second part of this Book, where I will teach you the furnace, by which is made spirit of Nitre, Aquafortis, and amongst combustibles, the Oyles of vegetables, and Fats of animals and other things which cannot be made by this: and by this way I will satisfie those, who are not pleased with the former.

Now for want of glass receivers, we are forced to use earthen, but these cannot retain the spirit of salt made after the aforesaid wayes, in which case I could indeed discover a certain little manual, by vertue of which the aforesaid spirit may be received even in a great quantity in earthen recipients: but for certain causes I shall here be silent, and shall refer it till the edition of the second part. Let it suffice therefore that I mentioned such a thing, wherefore omitting that, I shall proceed to shew you the vertues, and use of this spirit, as well in Alchymy, as in Medicine, and other Mechanical Arts.

It is worth while, to speak of the power, and vertues of this excellent spirit; what other Authors have clearly described, I shall here pass over, and refer the Reader to the Writings of those Authors; touching only on some few of which they said nothing.

The Spirit of salt is by most accounted a most excellent medicine, and safely to be used, as well inwardly as outwardly: It extinguisheth a preternatural thirst in hot diseases, abstergeth and consumeth flegmatick humours in the Stomack, exciteth the Appetite, is good for them that are hydropical, have the Stone, and Gout, &c. It is a menstruum dissolving metals, excelling all other therein: For it dissolveth all metals and minerals (excepting silver) and almost all stones (being rightly prepared) and reduceth them into excellent medicaments. It doth also many excellent things in mechanical arts.

Neither is it to be slighted in the kitchen, for with the help thereof are prepared divers pleasant meats for the sick as well as for those that are in health, yea and better than with Vinegar, and other acid things: and it doth more in a small quantity, than Vinegar in a great. But especially, it serves for those Countries that have no Vinegar. It is used also instead of Verjuice, and the juice of Lymons. For being prepared after this way, it is bought at a cheaper rate than Vinegar or juice of Lymons. Neither is it corruptible as expressed juices are, but is bettered by age. Being mixed with Sugar it is an excellent sauce for roast meat. It preserves also divers kinds of Fruits for many years. It makes also Raisins, and dryed Grapes to swell, so as to acquire their former magnitude again, which are good to refresh a weak Stomach in many diseases, and serves for the preparing of divers kinds of meats of Flesh and Fish; but you must mix some water with the spirit, or else the Raisins will contract too much acidity. This spirit doth especially serve for making meats delightfully acid; for whatsoever things are prepared with it, as Chickens, Pigeons, Veale, &c. are of a more pleasant taste than those which are prepared with Vinegar. Beef being macerated with it, becomes in a few dayes so tender, as if it had been a long time macerated with Vinegar. Such, and many more things can the Spirit of Salt do.

As many Distillers as hitherto have been, have been ignorant of a better way to distill Oyles of Spices, Woods, and Seeds, than by a vesica or alembick, with a great quantity of water. And altho’ they may also be made by retort, yet there is a great deal of care required, or else they contract an Empyreuma; wherefore that way, by a still, is alwayes accounted the better, which way indeed is not to be slighted, if you distill Vegetables of a low price, and such as be oleaginous; but not so in the distillation of Spices, and of other things that are of a greater value, as are Cinnamon, Mace, Saffron, &c. which cannot be distilled in a gourd still without loss, because then there is required a great quantity of water, and by consequence great, and large vessels, to which something adheres, wherefore we lose almost half, which is not to be so much valued in vegetables that are oleaginous, as in Annisseed, Fennel, and Caryoway-seed, &c. But the loss made in the distilling of dryer and dearer vegetables, as of Cinnamon, Lignum Rhodii, Cassia, is evident enough, and by consequence not to be slighted. Neither can it be, that all things can be distilled that way, for a good quantity by coction acquireth a gummy tenaciousness, which cannot ascend with the water. But that this way for the future may be prevented, I will shew another way to distill the Oyles of Spices, and other precious things, which is done with spirit of salt, whereby all the Oyle is drawn forth without any loss, the process whereof is this, viz. Fill a gourd with Cinnamon or any other Wood, or Seed, upon which pour so much of the spirit of salt, as will be sufficient to cover the wood, then place it with its Alembick in Sand, and give it fire by degrees that the spirit of salt may boyl, and all the Oyle will distill off with a little flegme; for the spirit of salt doth with its acrimony penetrate the wood, and freeth the Oyle that it may distill off the better and easier. And by this way the Oyle is not lost by the addition of that great quantity of water in those great and large vessels, but is drawn in lesser glass vessels with the addition of a little moysture. Distillation being finished the spirit is poured off by inclination from the wood, being again useful for the same work. And if it hath contracted any impurity from the wood, it may be rectified: but the residue of the spirit which remains in the wood ye may recover, if that wood be cast into the aforesaid furnace upon burning coals, by which means it may come forth again pure, and clear: and by this means we lose none of the spirit of Salt. And after this way by help of the spirit of Salt, are drawn forth Oyls of dearer Vegetables together with their Fruit, which cannot be done by a still.

There are made also by means thereof Oyles of Gumms and Rosins, clear, and perspicuous.

Take of Frankincense or Mastick powdered small, as much as will serve to fill the third part of a Retort (which must be coated) upon which pour a sufficient quantity of spirit of Salt, taking heed that the Retort be not filled too full, or else the spirit when it boyles, flows over it, then place it in sand, and give fire by degrees, and there will first come out some phlegme, after which a clear transparent oyle together with the spirit of salt, which must be kept by it self, after this a certain yellow Oyle which must be received by it self, and last of all there follows a red Oyle, which altho’ it is not to be cast away, yet it is very unlike to the first, serving for outward uses, and to be mixed with Oyntments and Emplasters, for it doth wonderfully consolidate, and therefore good in new and old Wounds. The first being well rectified, is in its subtilty, and penetrating faculty not unlike to spirit of wine, and may profitably be used inwardly and outwardly, viz. in cold affects, but especially in the stiffness of the Nerves, caused by cold humors, upon which follows a contraction; but then you must first rub the member contracted with a linnen cloath, that it may be well warmed, into which then the Oyle must be chafed with a warm hand. For it doth do wonders in such like affects of the Nerves.

After the same manner may Oyles be made out of all gumms. The red, tenacious and stinking Oyles of Tartar, Harts-horn, Amber, &c. distilled after the common way by retort are also rectified with spirit of salt so as to become transparent and to lose the Empyreuma contracted by distillation.

Now the cause of the blackness, and fetidness of these kind of Oyles, is a certain volatile salt which is to be found as well in Vegetables, as certain Animals, which is easily mixed with the Oyle, and makes it of a brown colour. For every volatile salt whether it be of Urine, Tartar, Amber, Harts-horn, and of other Vegetables and Animals, is of this condition and nature, as to exalt, and alter the colours of sulphureous things, and that either for the worse or for the better: but for the most part it makes Oyles thick, black and stinking, as you may see in Amber, Harts-horn, and Tartar. The cause therefore of the blackness, and fetidness of these Oyles being known we may the more easily take heed thereof in distilling, and being contracted, correct them again by the help of spirit of Salt. For all volatile salt hath contrariety to any acid spirit, and on the other side, every acid spirit hath a contrariety with all volatile salts, that have the nature of salt of Tartar. For metals that are dissolved with acid spirits are as well precipitated with spirit of Urine, or any volatile salt as with the liquor of salt of Tartar; which shall be more at large declared in the second part.

The volatile salt therefore is by the mortifying acid spirits, as of Salt, Vitriol, Allom, Vinegar, &c. deprived of its volatility, and is fixed, by which means being debilitated it forsakes its associate which was infected with blackness by it: it is necessary that we should proceed after the same manner with these fetid Oyles, viz. as follows.

Take any fetid Oyle of Tartar, Amber, &c. with which fill the fourth part only of a glass Retort, and upon it pour by drops the spirit of salt; and it will begin to be hot, as it is used to be, when Aqua fortis is poured on salt of Tartar; wherefore the spirit is to be poured on it by little and little, and by drops for fear of breaking the glass: Now the signe of the mortification of the volatile salt is, when it ceaseth to make a noise, and then no more is to be poured on, but set your Retort in sand, & give fire to it by degrees, as is used to be done in the rectifying things of easie elevation: and first of all will go forth a certain stinking water, after which comes a transparent clear, and odoriferous Oyle, and after that a certain yellow, clear, and also well smelling Oyle, but not so as the first, wherefore each must be taken a part by changing the receivers. Now these Oyles become more grateful than those fetid ones of the shops. For these Oyles retain their clearness, and fairness, the cause of their fetidness, and redness being taken away by the spirit of salt. In the bottom of the Retort remains the black volatile salt with the spirit of salt, from whence it may be sublimed into an odoriferous salt resembling salt armoniack in tast. The spirit of salt is also deprived of its acidity, and coagulated by the volatile salt, and is like tartarum vitriolatum, appointed also for its uses, as shall be spoken in the second part, of the spirit of Urine.

After the same manner also are rectified other Oyles, which by length of time have contracted a clamminess, as are Oyle of Cinnamon, Mace, Cloves, &c. with the spirit of Salt, if they be rectified by Retort, for then they acquire again both the same clearness, and goodness, as they had when they were newly distilled.

Here I must make mention of a certain error of Physitians, not only of ignorant Galenists but Spagyricks, committed in the preparations of some Chymical medicaments. For many have perswaded themselves that Oyle of Tartar, Harts-horn, &c. having lost its stink, is a Medicine radically taking away all obstructions; but this must be taken with a grain of salt. For some have rectified these kinds of Oyles by calcined Vitriol, and by that means have somewhat made them lose their Empyreuma, but with all their Vertues; which others observing have conceived that the fetidness thereof is not to be taken away, because the Vertue of them is thereby lost, as if the Vertue consisted in the fetidness thereof; but that is a very great error, because fetidness is an enemy to the heart and brain, and in it is no good. But this is granted, that they that take away the fetidness of those Oyles mortifie the vertues of them. But thou sayst, How then must we proceed in taking away their fetidness without the loss of the vertues? Must they be rectified by the spirit of salt? as even now thou taughtest. R. No, for although I said that Oyles might be clarified with spirit of salt, yet it doth not follow that my meaning was, that that clarification was the mending of them: This is only a way of clarification, whereby they become more grateful; and it is not to be slighted, a better being unknown. But how they are to be rectified from their fetidness and blackness, without the loss of their Vertues, and to be made more noble, doth not belong to this place, because it cannot be done by this Furnace: I shall refer the reader therefore to the second part, where it shall be shewed, how such spirits are to be rectified without the loss of their vertues, which being so prepared may well be accounted for the fourth Pillar of Physick. And these things I was willing at least for information sake to shew you, not to offend you, and that because I was moved with pity, and compassion towards my neighbour.

Pour upon Spices, Seeds, Woods, Roots, Fruits, Flowers, &c. the Spirit of Wine well rectified, place them in digestion to be extracted, untill all the essence be extracted, with the Spirit of Wine; then upon this Spirit of Wine, being impregnated, pour the best Spirit of Salt; and being thus mixed together, place them in Balneo to digest, untill the Oyle be separated, and swim above from the Spirit of Wine, then separate it with a separating glass, or distill off the Spirit of Wine in Balneo, and a clear Oyle will ascend; for if the Spirit of Wine be not abstracted, then that Oyle will be as red as blood; and it is the true quintessence of that vegetable, from whence by the Spirit of Wine it was extracted.

Dissolve any metal (excepting Silver, which must be dissolved in Aqua fortis) in the strongest spirit of Salt, and draw off the flegme in Balneo; to that which remains pour the best rectified spirit of Wine, put it to digesting, untill the Oyle be elevated to the top as red as blood, which is the tincture, and quintessence of that metal, being a most Precious treasure in medicine.

Dissolve a Metal or Mineral in spirit of Salt, dissolve also an equal weight of salt of Wine essentificated; mix these dissolutions, and distill them by retort in a gradual heat, and there will come out an oyle sweet, and as red as blood, together with the spirit of Salt; and sometimes the neck of the retort and receiver will be coloured like a Peacocks tail with divers colours, and sometimes with a golden colour.

And because I would without any difference comprehend all Metals and Minerals under one certain general process; let him that would make the essence of silver take the spirit of nitre, and proceed in all things as was spoken of the other metals. Concerning the use of these essences, I need not speak much thereof; for to him that knows the preparation shall be discovered the use thereof. Concerning the corrosive oyles of metals and minerals, seeing they cannot be described by any one process, it will be worth while to set down what is peculiar to each of them, as followeth.

Dissolve the calx of gold in the spirit of salt, (which must be very strong, or else it cannot dissolve it) but in defect of the strongest spirit thereof, mix a little of the purest salt-peter; but that oyle is the best which is made with the spirit of salt alone. From the gold dissolved abstract half the solution, and there will remain a corrosive oyle, upon which pour the expressed juice of lemons, and the dissolution will become green, and a few feces fall to the bottom, which may be reduced in melting. This being done, put this green liquor in Balneo, and draw off the flegme: that which remains take out, and put upon a marble in a cold moist place, and it will be resolved into a red oyle, which may safely, and without danger be taken inwardly, curing those that are hurt with Mercury. But especially it is commended in old ulcers of the mouth, tongue, and throat, arising from the French pox, leprosy, scorbute, &c. where the oyl of other things cannot be so safely used. There is not a better medicine in the exulceration, and swelling of the glandules, in the ulcers of tongue and jaws, which doth sooner mundify, and consolidate. Neither yet must we neglect necessary purgings, and sudorificks, for fear of a relapse, the cause not being taken away.

Neither will there any danger follow, whether it be given inwardly, or used outwardly, as in the accustomed use of other medicaments, and gargarisms; for it may daily, and truly without all danger be used at least three times with a wonderful admiration of a quick operation.

Dissolve thin plates of Iron in rectified spirit of salt, take the solution, which is green, of a sweet tast, and smelling like fetid sulphur; and filter it from that filthy and feculent residence: then in a glass gourd in sand, abstract all the humidity (viz. with a gentle fire) which will be as insipid as rainwater, because the iron by reason of its dryness, hath attracted all the acidity to it self: but in the bottom will remain a mass as red as blood, burning the tongue like fire: it takes away all proud flesh of wounds, and that without all danger. It is to be kept in a glass close stopt from the air, lest it be resolved into an oyle, which will be of a yellow colour. But he that desires to have the oyle, may set it on a marble in a moist Cellar, and within a day it will be resolved into an oyle, which will be in colour betwixt yellow and red: It is a most excellent secret in all corroding ulcers, fistulas, cancer, &c. being an incomparable consolidator, and mundifyer. And it is not without profit mixed also with common water to wash the moist, fetid ulcers of the leggs; which cause tumours, by being applyed warm like a bath, for it dryes, and heals suddenly, if withal Purges be administred. It cures also any scab. That red mass (being yet unresolved) being put on the oyle of sand, or flints (of which in the second part) makes a tree to grow in the space of one or two hours, having root, trunk, and boughs: which being taken out, and dryed, in the test yields good gold, which that tree extracts from the earth, i. e. from the flints, or sand. Thou mayst if thou pleasest, more accurately examine this matter.

Spirit of Salt doth not easily work upon Copper, unless it be first reduced into a calx, and that after this manner. Take plates of Copper made red hot in an open crucible, quench them in cold water, and they will cleave into red scales: then the remainders of the plates make red hot, and quench as before: do this so often, till thou hast got a sufficient quantity of the calx; which being dryed, and powdered, extract with the rectified spirit of salt, in sand, until the spirit of salt be sufficiently coloured with a green tincture, which you must decant, and filter; and then abstract from it the superfluous moisture, that there may remain a green thick oyle, which is an excellent remedy for ulcers, especially such as are Venereal, being applyed outwardly.

Neither are these two metals easily dissolved in the spirit of salt, yet being filed, are dissolved in the best rectified spirit of salt. But the operation is performed better with the flowers of these metals (the preparation whereof shall be hereafter taught.) Take therefore the flowers, upon which in a gourd glass pour the spirit of salt, and presently the spirit will work upon them, especially being set in a warm place; filter the yellow solution, and abstract the humidity, until there remain a yellow heavy oyle, which is proper against putrid ulcers.

Neither is this easily dissolved with the spirit of salt: but being sublimed with vitriol, and salt is easily dissolved. Being dissolved, it yields an oyle very corrosive, which must be used with discretion, wherefore it is not to be administred, unless it be where none of the other are to be had. For I saw a woman suddenly killed with this oyle, being applyed by a certain Chyrurgeon. But this oyle is not to be slighted in eating ulcers, tetter, &c. which are mortified by it.

Crude Antimony that hath never undergone the fire, is hardly dissolved in spirit of salt: as also the Regulus thereof; but the Regulus being subtilly poudered, is more easily wrought upon, in case the spirit be sufficiently rectified.

The Vitrum is more easily, but most easily of all the flowers are dissolved, being such as are made after our prescription a little after set down. Neither is Butyrum Antimonii (being made out of sublimed Mercury, and Antimony) any thing else but the Regulus of Antimony dissolved with spirit of salt; for sublimed Mercury being mixed with Antimony, feeling the heat of the fire, is forsaken by the corrosive spirits associating themselves with the Antimony, whence comes the thick Oyle; whilest which is done the sulphur of Antimony is joyned to the Quick-silver, and yields a Cinnabar, sticking to the neck of the Retort; but the residue of the Mercury remains in the bottom with the Caput Mortuum, because a little part thereof doth distill off: And if thou hast skill thou mayst recover the whole weight of the Mercury again.

And these things I was willing the rather to shew thee, because many think this is the oyle of Mercury, and therefore that white powder made thence by the pouring on of abundance of water they call Mercurius vitæ, with which there is no mixture at all of Mercury, for it is meer Regulus of Antimony dissolved with spirit of Salt, which is again separated, when the water is poured on the Antimonial butter; as is seen by experience; For that white pouder being dryed, and melted in a crucible yields partly a yellow Glass, and partly also a Regulus, but no Mercury at all.

Whence it doth necessarily follow that that thick oyle is nothing else but Antimony dissolved in spirit of Salt. For the flowers of Antimony being mixed with spirit of Salt, make an oyle in all respects like to that butter which is made of Antimony, and sublimated Mercury, which also is after the same manner by the affusion of a good quantity of water precipitated into a white pouder, which is commonly called Mercurius vitæ: It is also by the same way turned into Bezoardicum mineral, viz. by abstracting the spirit of Nitre, and it is nothing else but Diaphoretick Antimony.

For it is all one whether that Diaphoretick be made with spirit of Nitre, or with Nitre it self, viz. corporeal, for these have the same vertues, although some are of opinion that that is to be preferred before the other; but the truth is, there is no difference. But let every one be free in his own judgment, for those things which I have wrote, I have not Writ out of ambition, but to find out the truth.

Now again to our purpose, which is to shew an oyle of Antimony made with the spirit of salt.

Take a pound of the flowers of Antimony (of which a little after) upon which pour two pound of the best rectified spirit, mix them well together in a glass, and set them in sand a day and night to dissolve, then pour out that solution together with the flowers into a retort that is coated, which set in sand, and first give a gentle fire, untill the flegme be come off, then follows a weak spirit with a little stronger fire, for the stronger spirits remain in the bottom with the Antimony: then give a stronger fire, and there will come forth an oyle like to the butter of Antimony made with sublimed Mercury, and is appropriated to the same uses, as follows.

Take of this butter as much as you please, upon which in a glass gourd, or any other large glass pour a great quantity of water until the white flowers will precipitate no more; then decant off the water from the flowers, which edulcorate with warm water, and dry with a gentle heat, and thou shalt have a white pouder.

The Dose is, that 1. 2. 3. 8. 10. grains be macerated for the space of a night in wine, which is to be drank in the morning, and it worketh upward and downward. But it is not to be given to children, those that be old, and weak, but to those that be strong, and accustomed to vomiting. When at any time this infusion is taken and doth not work, as sometimes it falls out, but makes the Patient very sick, he must provoke vomiting with his finger, or else it will not work, but make those that have taken it to be sick, and debilitated even to death. We must also in the over much working of these flowers drink a draught of warm Beer, or rather of warm Water, decocted with Chervil, or Parsly, and they will work more mildly. But let not him that is able to bear the operation thereof any way hinder it, for there is the greater hope of recovering his health thereby, for they do excellently purge choler, and evacuate flegme in the Stomack, being humors that will not yield to other Catharticks; they open obstructions, resist the putrefaction of the blood, the causes of many diseases, such as are Feavers, Head-aches, &c. they are good for them that are Leprous, Scorbutical, Melancholical, Hypochondriacal, infected with the French-Pox, and in the beginning of the Plague. In brief, they do work gallantly, and do many things.

After the taking of them, the Patient must stay in his bed or at least not go forth of his house, for to avoid the aire, or otherwise they may be mistrusted.

And because of their violence they are feared, and hated, I shall in the fourth part of this Book for the sake of the sick set down such as are milder, and safer, such as shall work rather downward than upward, causing easie vomits, which also thou mayest give to children, and those that are old without danger, yet some respect being had of the disease, and age.

The foresaid flowers if they be cast into melted Nitre, and be left a while in melting, are made fixt, so as to become Diaphoretical, and lose their Cathartical Vertue. The acid water being separated from the flowers, if it be evaporated, leaves behind the best spirit of salt, serving for the same or such like uses again.

This oyle hath been long used by Chirurgions, for they have with a feather applyed it to wounds almost uncurable, to separate impurities, for the acceleration of the cure, that afterwards other medicaments being applyed may the better operate. But it is better if it be mixed, with spirit of Salt, for they are easily mixed and it is made more mild thereby, and the too great corrosive faculty thereof is mitigated. Neither is there any other besides the spirit of Salt, with which this oyle can be mixed, unless it be the strongest spirit of Nitre, for the weak spirit of Nitre precipitates the butter of Antimony, as you may see in the preparation of Bezoardicum Minerale. But the strongest spirit of nitre dissolving this butter, makes a red solution of wonderfull Vertue in Chymistry, of which we are not to treat in this place; and if this be drawn off again by distillation, it leaves behind the first time a fixed Antimony, and Diaphoretical, which otherwise must be drawn off twice, or thrice, viz. if it be weak, and not able to dissolve the butter without precipitation.

Now this Bezoardicum is the best, and safest Diaphoretick in all diseases that require sweat, as in the plague, French pox, feavers, scorbute, leprosy, &c. if it be given from 6. 8. 10. to twenty grains in proper vehicles; it penetrates the whole body, and evacuates all evil humours by sweat and urine.

As the spirit of salt doth not easily work upon Antimony by reason of the abundance of crude sulphur, unless it be reduced into flowers, in the preparation whereof, some part of its sulphur is burnt; so also Arsenic and Auripigmentum are hardly dissolved with spirit of salt, unless they be reduced into flowers, and the spirit of salt be very strong, which may be able to work upon it. These may be distilled by retort like Antimony into a thick heavy oyl; which being used in cancrous eating ulcers, exceeds that of Antimony in mortifying, mundifying, and purging those evils. After the same manner may corrosive oyls be made out of all the realgars being ordained for outward uses.

Take of the best yellow or red Lapis Calaminaris very subtilly powdered, as much as you please, and pour upon it five or six times as much of rectified spirit of salt, mix and stir them well together, and do not leave them long unstirred, but ever and anon shake the glass with the materials; and this do oftentimes, or else the Lapis Calaminaris will grow together into a very hard stone, which can be dissolved no more, and is prevented by the aforesaid often shaking: and when the spirit of salt will dissolve no more thereof in frigido, set the glass in warm sand so long, until the spirit be tinged with a most yellow colour, which then decant, and pour on fresh, and again set it in digestion to extract, and do not forget to shake the glass often. The solution being finished filter it, and cast away the residue of the terra mortua. Afterwards set the solution in sand, and give fire, and almost three parts of the spirit of salt will go over insipid, which is nothing but the flegme, although the spirit was never so well rectified; the reason whereof is the most dry nature of lapis calaminaris, to which the spirit of salt is very friendly, and therefore very hard to be separated from it. For I never knew any mineral or metal (beside Zinck) which exceeds lapis calaminaris in dryness. At last when no more flegm will go over, let all things cool; which being done, take out the glass, and thou shalt find a red thick oyl, as fat as oyl olive, and not very corrosive; for that spirit of salt being almost mortified with the lapis calaminaris is deprived of its acidity. This oyl is to be kept from the air; or else within a few dayes it attracts much air which it converts into water, and thereby becomes weakened.

This Oyl is of wonderful Vertue, being used as well inwardly as outwardly. And I wonder that in so long a time there hath been no body, who hath operated in lapis calaminaris and described the nature thereof, seeing it hath in it a golden sulphur (of which thing in the fourth Part) for if the terrestreity thereof were separated from it artificially, pure gold would be manifested therein; now the greatest part thereof is volatile, and immature, and cannot easily be reduced into a body in melting, wherefore hitherto that stone hath not been esteemed of by Chymists, but to the wise was alwayes pretious, &c.

If it be given from 1. 2. 3. drops to ten, and fifteen with sutable vehicles, it purgeth the dropsy, leprosy, gout, and other noxious fixed humors not yielding to vegetable Catharticks, of which more at large in the second Part of the spirit of urine and salt of tartar. It serves outwardly for an excellent vulnerary balsome, the like to which can scarce be shewed, not only in reducing old corrupt wounds, but also in those that are green, for it doth powerfully dry, mundify, and consolidate.

It is also used in houshold affairs, for birdlime being dissolved in it, yields a certain tenacious matter serving to catch birds, mice, &c. about the house or in the field. For it is as permanent in the heat of the Sun, as in the cold of Winter, wherefore it may be used at any time of the year; all small animals stick to it if they do but touch the matter.

A ligature or string smeered therewith, and bound about any tree prevents the spiders from climbing up thereon, and other kinds of insects that are noxious to the fruit; a thing worth taking notice of.

This oyl is not by the pouring on of water corrupted, neither is it precipitated, as that of Antimony: wherefore it is useful for many things. Common yellow sulphur boyled in it, viz. in a strong fire, so as to be dissolved in it, swims upon it like fat, is thereby purified and made as transparent as yellow pellucid glass, and a better medicine than those common flowers of sulphur: it serves also for other uses, all which to relate here it would be too tedious.

This oyl being mixed with clean sand, and distilled by retort in a fire that is very strong (otherwise the spirit of salt will not leave the lapis calaminaris) yields a most fiery spirit, the lapis calaminaris remaining in the bottom of the retort.

This spirit is so strong, that it can scarce be kept; it dissolves all metals, and all minerals (excepting silver and sulphur) wherefore by the help thereof many excellent medicaments are made, which cannot be made with the common spirit though never so well rectified, which although it be often rectified, yet it is not without flegm, which cannot be separated from it by the power of rectification, so well as with lapis calaminaris.

This spirit doth perform many things in medicine, & alchymy, as also in other arts, as you may easily conjecture; but here is not opportunity to speak more of these things, yet for the sake of the sick I shall add one thing, to which few things are to be compared; the plain & short process whereof I would not have thee be offended at. And it is this, viz. mix this spirit with the best rectifyed spirit of wine, digest this mixture some while, and the spirit of salt will separate the spirit of wine, and will make the oyl of wine swim on the top, the volatile salt being mortified: and this oyl is a most incomparable cordial, especially if with the said spirit of wine, spices have first been extracted, and with the said spirit of salt, gold hath been dissolved. For then in the digestion of this mixture, the oyl of wine being separated, attracts the essence of the cordial species, and of other vegetables, being extracted before with the spirit of wine, as also the tincture of gold, and so by consequence a most efficacious incomparable and universal medicine for all diseases, fortifying the Humidum radicale, that it may be able to overcome its enemies; for which let praise and glory be given to the immortal God for ever who hath revealed to us so great secrets.

I said before that instead of Vinegar, and verjuice it may be used, as also instead of the juice of Limons, now it remains that I shew you how it is to be used, and that indeed as well for the sake of the healthy as the sick.

Let him therefore that will dress a pullet, pigeons, veal, &c. in the first place put a sufficient quantity of spices, of water, and butter, and then as he pleaseth a greater, or lesser quantity of spirit of salt: and by this means fleshes are sooner made ready being boyled, then that common way; an old hen though the flesh thereof be old is made as tender as a chicken by the addition of this spirit: but he that will use it instead of the juice of Limons with rost meat, must put into it the pill of Limons for preservation sake, because it preserves it. It is used instead of verjuice by it self alone, or mixed with a little sugar, if it be too acid.

He that will stew beef, and make it as tender as kid, must first dissolve in it tartar and a little salt before he wets the flesh therewith, and the flesh will not only be preserved but made tender thereby: but to keep flesh a long time you must mix some water therewith, and with weights press down the flesh, that it may be covered with the pickle: for by this means flesh may be preserved a great while.

After the same manner may all kinds of garden fruits be preserved, as cucumbers, purslain, fennel, broom, German capers, &c. and indeed better than in vinegar. Also flowers, and hearbs may a long while be preserved by the help thereof, so that you may have a rose all the winter.

It preserves also wine, if a little be mixed therewith. A little thereof being mixed with milk precipitates the cheese, which if it be rightly made is never corrupted, being like to such cheese as they call Parmesan. The whey of that milk dissolves Iron, and cures any scab being washed therewith.

With the help of spirit of salt is made with honey, and sugar a most pleasant drink, not unlike to wine. There is made also of certain fruits with the spirit of salt a very good vinegar like to the Rhenish vinegar. Such and many more things, which I will not now divulge, may be done with spirit of salt.

And thus have I in some measure taught the use of the spirit of salt, which I would not have you take as if I had revealed all things; for, brevities sake, as also for some other reasons I have silently passed over many things. Neither do I know all things my self: but those things, which I do know, I have so far declared that others may from thence have hints of seeking further. He that would describe all, and every power and vertue thereof, had need to write a whole volum, the which is not my purpose at this time to do, but may perhaps be done another time. There shall also be shewed in the second part of this book, some secrets which may be prepared by the help of this spirit: as how it may be dulcified to extract the tincture of gold, and of other metals, leaving a white body, which tincture is a medicine not to be slighted. Wherefore now seeing it is manifest how great things this spirit can do, every one will desire a good quantity for his houshold uses, especially seeing most excellent spirits may be made after an easie and short way.

First put a few living coals into the furnace, then put upon them the wood that is to be distilled, that it may be burnt: out of which whilst it is burning goes forth the acid spirit thereof into the receiver, where being condensed it falls down into another receiver, resembling almost common vinegar in its smell, wherefore also it is called the vinegar of woods.

And after this manner you may draw forth an acid spirit out of any wood, or vegetable, and that in a great quantity without costs, because the wood to be distilled is put but upon a very few living coals, and upon that another, for one kindles the other; and this spirit requires no more charges than of the wood to be distilled; which is a great difference betwixt this, and the common way of distilling, where besides retorts, is required another fire; and out of a great retort scarce a pound of spirit is drawn in the space of five or six hours; whereas in ours in the space of one day, and that without any cost or labor may be extracted twenty or thirty pound, because the wood is immediately to be cast into the fire to be distilled, and that not in pieces, but whole. Now this spirit (being rectified) may commodiously be used in divers Chymical operations, for it doth easily dissolve animal stones, as the eyes of Crabs, the stones of Perches, and Carps, Corals also and Pearl, &c. as doth vinegar of wine. By means thereof also are dissolved the glasses of metals, as of tin, lead, Antimony, and are extracted, and reduced into sweet oyles.

This vinegar being taken inwardly of it self doth cause sweat wonderfully, wherefore it is good in many diseases, especially that which is made of Oak, Box; Guaiacum, Juniper, and other heavy woods; for by how much the heavier the woods are, by so much the more acid spirit do they yield.

Being used outwardly it mundifies ulcers, wounds, consolidates, extinguisheth, and mitigates inflammations caused by fire, cures the scab, but especially the decoction being made of its own wood in the same. Being mixed with warm water for a bath for the lower part of the body, it cures occult diseases of women; as also malignant ulcers of the leggs.

This spirit therefore deserves some place in the shops, i. e. it is unjustly rejected in the shops, seeing it is easie to be made. In distilling of wormwood and other vegetables, there remaines in the bottom of the furnace ashes, which being extracted with warm water yields a salt by decoction, which being again dissolved in its own spirit or vinegar, and filtred, doth by the evaporation of the flegm, being placed in a cold place pass into a Crystalline salt, which is of a pleasant tast, not like unto a lixivium, nor unto other salts that are dissolved in the air. This salt is also more efficacious (being reduced into Crystals by its proper Spirit) than that which is made by the help of sulphur, or Aqua fortis, and oyl of Vitriol, and otherways which Chymists, and Apothecaries use.

Pieces of linnen cloth gathered, and got from Sempsters being cast into the furnace upon living coals, yield a most acid spirit, which tingeth the nailes, skin, & hair with a yellow colour, restores members destroyed with cold, is good in a gangrene, and erysipelas if linen clothes wet in the same be applyed thereto, &c. The same doth spirit made of paper, viz. of the pieces thereof.

After the same manner is there a spirit made of pieces of silk, which is not so sharp as that which is made of linnen and paper, neither doth it tinge the Skin, but is most excellent in wounds as well old as green, and it makes the Skin beautiful.

Out of horns also, and hair is made a spirit, but most fetid, wherefore it is not so useful, although otherwise it may serve for divers arts: being rectified it comes clear and to be of the odour of the spirit of urine. It dissolves common sulphur, and yields a water, that cures the scab in a very short time.

Now for this business, shreds of woollen cloth undyed may serve, being cast in a good quantity into the furnace. Pieces of cloath dipt in this spirit and hanged in vineyards, and fields, keep out Deer and Swine from coming in, because they are afraid of the smell of that spirit, as of an huntsman that waits to catch them.

He that will distil liquid things, must cast red hot coals into them, as for example into vinegar in the furnace, or if it be honey, or sugar, let them first be dissolved in water, by which means they will be drank up by the coals, which being therewith impregnated, must afterwards at several times be cast into the furnace, and be burnt; and whilst the coals are burning, that which is incombustible comes forth. And by this means you may distil liquid things in a great quantity.

Vinegar which is distilled this way, is of the same nature, as that which is distilled in close vessels.

But honey and sugar that are distilled after this manner, are a little altered, and acquire other vertues: but how they shall be distilled without the loss of their volatile spirit shall be taught in the second Part. Also after this manner may all liquid things being drunk up by living coals be distilled.

Of the use of distilled vinegar many things might be said, but because the Books of all the Chymists treat abundantly thereof, I account it needless to repeat what they have writ. Yet this is worth taking notice of, that the sharpest vinegar hath a great affinity with some metals, which may be extracted by the help thereof; also dissolved, and reduced into medicaments; yea, many things may be made with the help thereof, as the books of all the Chymists testify.

But there is yet another vinegar, of which there is often mention made in the books of Philosophers, by the help whereof, many wonderful things are performed in the solution of metals, the name whereof the ancients have been silent in; of which I do not here treat, because it cannot be made by this furnace; but I shall treat of it in another part; yet so that I incur not the Curse of the Philosophers.

As many Chymists as there hath been, almost all have been of the opinion that a spirit cannot be drawn out of salt of tartar, and other fixed salts. For experience hath taught that by retort little or no spirit can be drawn from thence, as I had often experience of before the invention of this furnace: the reason of which thing was the admixtion of sand, earth, bole, pouder of tiles, &c. for to prevent the flowing of the salt of tartar, being by this means dispersed. But this is done through the ignorance of Authors, who have been ignorant of the properties of salt of tartar. For a stony matter, as sand, flint, bole, &c. being mixed with salt of tartar, feeling the heat of the fire, and being made red with the same, is joyned to it most closely, so as no spirit can be drawn from thence, but become a most hard stone. For sand, and such things that are like to it, have so great an affinity with the salt of tartar, that being once united can scarce ever be separated. Yet it may be made by Art by the addition of pure sand, or flint, because the whole substance of the salt of tartar may be turned into a spirit in the space of one or two hours, as shall be taught in the second part, and it excells all other medicaments in vertue, in curing the stone, and gout. And if by the regiment of art there be left any Caput Mortuum in the distillation, it hath, being dissolved in the air, a power to putrify metals being prepared, and mixed with it, in the space of few hours, so as to make them become black, and to grow up like trees with their roots, trunks, and boughs, which by how much the longer they are so left, become the better. Of calx of lead being subtilized, and of salt of tartar may be made a spiritus gradatorius of wonderful vertues as well in Medicine as Alchymy. There is made of the Caput Mortuum, per deliquium a green liquor which doth wonderful things; whence it is proved, That Saturn is not the lowest of the Planets; enough to the wise.

Sometimes there is found a certain earth, or bole, which hath no affinity with tartar, which being mixed with salt of tartar yields a spirit, but very little. But in this furnace may all fixed things be elevated, because the species not being included in it, but dispersed, being cast upon the fire, are from the fire elevated through the aire, and are being refrigerated in the recipients again condensed, which cannot be so well done by a close retort.

He therefore that will make the spirit of the salt of tartar, need do nothing else than to call the calcined tartar into the fire, and it will wholly come over in a spirit: but then there are required glass recipients, because those that are earthen cannot retain it.

And this is the way whereby most fixed salts are distilled into a spirit by the first furnace. In the second furnace (viz. in the furnace of the second Part) it may be done better, and easier, where together with the preparation shall be taught the use thereof.

By this way spirits may be raised from any mineral or stone, and that without the addition of any other thing: yet so as that the minerals, and stones, as flints, Crystal, talk, lapis calaminaris, Marcasite, Antimony, being ground be with an Iron ladle cast upon the coals, and there will arise together with a certain acid spirit, some salt and flowers, which are to be washed off from the recipients, and filtred, and the flowers will remain in Charta bibula, or filter for the water together with the spirit, and the salt passeth through the filter, all which may be separated, rectified and be kept by themselves for their proper uses. Now this you must know, that you must choose such minerals which have not been touched by the fire, if you desire to have their spirit.

Hitherto the flowers of metals, and minerals have not been in use, excepting the flowers of Antimony, and sulphur, which are easily sublimed: for Chymists have not dared to attempt the sublimation of other metals, and fixed minerals, being content with the solution of them with Aqua fortis, and corrosive waters, precipitating them with the liquor of salt of tartar, and afterward edulcorating, and drying them; and being so prepared they have called them their Flowers: but by Flowers I understand the same matter which is by the help of fire without the addition of any other thing sublimed, and turned into a most subtile pouder, not to be perceived by the teeth or eyes, which indeed is (in my judgment) to be accounted for the true flowers; when as the flowers which others make are more corporeal, and cannot be so well edulcorated, but retain some saltness in them, as may be perceived by the increase of their weight, and therefore hurtful to the eyes, and other parts.

But our flowers being by the force of the fire sublimed by themselves, are not only without saltness, but are also so subtile that being taken inwardly presently operate, and put forth their powers, viz. according to the pleasure of the Physitian. Neither is their preparation so costly as the others.

Metals also, and minerals are maturated, and amended in their sublimation, that they may be the more safely taken; but in other preparations they are rather destroyed, and corrupted, as experience witnesseth: Now how these kind of flowers are to be made I shall now teach, and indeed of each metal by it self, whereby the artist in the preparation cannot erre, and first thus.

Gold and silver can hardly be brought into flowers, because many are of opinion, that nothing comes from them in the fire, especially from Gold, although it should be left there for ever: which although it be true, viz. that nothing comes from gold in the fire, although it should remain there a long time, and from silver but a little except it have copper or any other metal mixed, which yet vapours away but by little and little.

Which I say although it be so, yet they being broken and subtilized and scattered upon coals, and so dispersed, may by the force of the fire and help of the air be sublimed, and reduced into flowers.

Now seeing the aforesaid metals are dear, and of a great price, and the furnace with its recipients large, I would not that any one should cast them in, especially gold, because he cannot recover them all; but I shall to those that desire to make these flowers shew another way in the second part, whereby they may make them without the loss of the metal; to which I refer the reader. For this furnace serves for the subliming of metals, and minerals, which are not so pretious, the loosing of part whereof is not so much regarded. And thus much is said to shew that gold, and silver, although fixed, may be sublimed. Now other metals may more easily be sublimed, yet one more easily than another, neither need they any other preparation but beating small, before they be cast into the fire.

Take of the filings of Iron or Copper, as much as you please, cast them with an Iron laddle upon burning coals, viz. scatteringly, and there will arise from Iron a red vapour, but from Copper a green, and will be sublimed into the sublimatory vessels. As the fire abates it must be renewed with fresh coales, and the casting in of these filings be continued, until you have got a sufficient quantity of flowers, and then you may let all cool. This being done take off the sublimatory vessels, take out the flowers, and keep them, for they are very good if they be mixed with unguents, and emplasters: and being used inwardly cause vomiting; therefore they are better in Chirurgery, where scarce any thing is to be compared to them. Copper being dissolved in spirit of salt, and precipitated with oyl of vitriol, edulcorated, dryed, and sublimed, yields flowers, which being in the air resolved into a green balsom, is most useful in wounds and old putrid ulcers, and is a most pretious treasure.

You need not reduce these metals into small crums, it is sufficient if they be cast in piece by piece, but then you must under the grate put an earthen platter glazed, and filled with water, to gather that which flows down melted, which is to be taken out, and cast again into the fire, and this so often until all the metal be turned into flowers, which afterwards are again, the vessels being cold, to be taken out, as hath been said of the flowers of Mars and Venus. And these flowers are most excellent being mixed with plaisters and oyntments in old and green wounds, for they have a greater power to dry, than metals calcined, as experience can testifie.

This is easily reduced into flowers, because it is very volatile, but not for the aforesaid reason, because it leapes in the fire, and seeks to descend. And if you desire to have the flowers thereof, mix in first with sulphur that you may pulverize it, and cast it in mortified. And if you cast into a red hot crucible set in the furnace, a little quick Mercury, viz. by times with a ladle, presently it will fly out, and some part thereof will be resolved into an acid water, which is to be preferred before the flowers in my judgment; but the rest of the Mercury drops into the receiver. But here are required glass vessels, because the aforesaid water is lost in earthen. And this water without doubt doth something in Alchymy: It is also good being applyed outwardly, in the scab, and venereal ulcers.

It is a wonderful metal, and is found in the spagyrical anatomy to be meer sulphur, golden, and immature. Being put upon burning coals doth suddenly fly away wholly; it is inflamed also, and partly burns like common sulphur, with a flame of another colour, viz. golden purple: and yields most gallant white, and light flowers.

Being given from 4, 5, 6, grains to 12, they provoke sweat wonderfully, and sometimes vomit, and stools, according to the offending matter. The vertues thereof being externally used are also wonderful, for there are not found better flowers, for they do not only speedily consolidate fresh wounds, but also old, such as always drop water, in which cases they excell all other medicaments. For they are of such dryness, which hath joyned with it a consolidating vertue, as that they do even things incredible. They may be used divers ways, as to be strewed by themselves, putting over them a stiptick plaister, or being brought into an unguent with honey to be put into wounds; which unguents in deep wounds may be boyled to a hardness for the making of small suppositories, which are to be put into the wounds, which must afterwards be covered with some plaister, and preserved from the air. Being applyed after this manner they cure fundamentally, being mixed with plaisters also they do wonderful things.

If they be mixed with rose, or rain water, so as to be united together, and afterwards some of this mixture be sometimes every day dropt into red eyes that water, yielding not to other ophthalmicks, do restore, and heal them.

These flowers being taken up in lint and strewed upon those places of Children that are galled with their urin (those places being first washed with water) heal them quickly. They heal also quickly any excoriation which is contracted by lying long in any sickness, and is very painful, if they be strewed thereon.

These flowers also are more easily dissolved in corrosive waters, than other metals, and minerals, neither doth the spirit leave them in the fire, but an insipid phlegm only distills off, leaving a fat and thick oyl, as is above said concerning the lapis calaminaris, being ordained for the same uses, but more efficacious then that. Which spirit if it be by the violence of fire driven forth, is of so great strength, that it can scarce be kept. And not only spirit of salt, but also Aqua fortis, and Regia may after this manner be exalted, so as to be able to do wonderful things in the separation of metals; but here is not place for these things, they shall be spoken of in the fourth part.

But you need not make flowers for this work, because crude Zinck doth the same, although the flowers do it something better: whence it appears that a metal contracts a higher degree of dryness in sublimation.

There is no difficulty to make the flowers of Antimony, for Chymists have a long time made use of them, and because their preparation was tedious, they were not sold at a low rate.

Wherefore there was no body willing to attempt any thing else in them, because they were used only for vomiting; the dose whereof was from 1. 2. 3. 4. grains to 8. and 10. in affects of the stomack and of the head, as also in feavers, plague, morbus gallicus, &c. Neither is it a wonder if Chymists tryed no farther in them, for we see that there are found men in these days who perswade themselves that there is nothing which was not found out by the learned ancients, can be found out in these days, and if there were any thing to be yet found out it was found out already by them. But this opinion truly is very foolish, as if God gave all things to the ancients, and reserved nothing for them that should come after. Neither indeed do they understand nature in their operations, which works incessantly, and is not wearied in her labours, &c. But however it is manifest that God hath revealed things in these times which were hid from them of old, and he will not cease to do the same even to the end of the world.

But to return to our purpose again, which is to shew an easier way of making the flowers of Antimony, whereby a greater quantity may be had, as also that they may serve for other uses.

Take of crude Antimony poudered as much as you please, and first make your furnace red hot, then cast in at once a pound of Antimony, or thereabouts, viz. scatteringly upon the coals; and presently it will flow, & being mixed with the coals by the force of the fire will be sublimed through the air into the receivers like a cloud, which will there be coagulated into white flowers. Note, that when the first coals are burnt up, more must be put in to continue the sublimation, and those must be first kindled before they are put in, lest the flowers be by the dust of the coals arising together with them discoloured, and contract thence a gray colour: but it matters not if you will not use them by themselves to provoke vomiting, because there is no danger thereby, for that colour comes only from the smoake of the coals, wherefore you need not be afraid of them. But let him that dislikes this colour, first kindle the coals before he put them into the furnace, and then he shall have white flowers. Also you must not shut the middle hole through which the coals, and Antimony are cast in, that thereby the fire may burn the more freely: for else the flowers of the superior pots will be yellow and red, by reason of the sulphur of the Antimony, which is sublimed higher than the regulus. Now you may by this way make a pound of the flowers with 3. 4. or 5. pound of coals. It is a little that goes away from the Antimony, viz. the combustible sulphur, which is burnt, all the rest going into flowers. You must have a care to provide a sufficient quantity of subliming pots by reason that a large space is required for the sublimation of the flowers.

The flowers that are prepared after this way, are sold at a lower rate, so that one pound thereof is cheaper, than half an ounce of those that are made after the other manner. Also they are safer, as being made with an open free flame of the fire, for they do not provoke vomit so vehemently; moreover the flowers of the lower pots are not vomiting, but diaphoretical, as if they had been prepared with nitre, for thus they are corrected by the fire: And by this way at one and the same operation divers flowers of divers operations may be made, for the flowers of the lower pots are diaphoretical, of the middle a little vomitive, but of the uppermost vehemently vomitive. For by how much the more they have endured the fire, by so much the better are they corrected; from whence the diversity of their power proceeds. Wherefore each of them are to be kept by themselves, and the uppermost for plaisters or butter, or oyl, and those to be made sweet or corrosive thereby; The middle for purging, and vomiting, but the lowermost for sweat, being more excellent than Bezoardicum Minerale, or Antimonium Diaphoreticum made with nitre. Truly I do not believe that there is an easier way of making vomiting, and diaphoretical flowers, than ours. Now for the use of them, you must know that those that are vomitive are to be administred to those that are strong, and accustomed to vomit: but to Children, and old Men with discretion, as hath been said above of the butter of Antimony: but those that are diaphoretical may be given without danger to Old and Young, to those that are in health, and to the sick; in any affliction that requires sweat; as in the Plague, Morbus Gallicus, Scorbute, Leprosy, Feavers, &c. The Dose of them is from 3, 6, 9, 12, grains to 24. with proper vehicles to sweat in the bed; for they do expel as well by sweat, as by urine, all evil humours. And because they that are vomitive are in a greater quantity than those that are diaphoretical, and not so necessary as these, and there may be many more doses out of them; it is necessary to shew you how those that are vomitive may be turned into diaphoretical; and that may be done three wayes; the two former whereof I have before shewed concerning the butter of Antimony made of flowers with spirit of salt, the third is this, viz. put the flowers in a crucible covered, (without luting) lest any thing fall into it, so set them by themselves in a gentle fire, that they melt not, but be made only darkly glow for the space of some hours; then let them cool, for they are become fixed and diaphoretical. Although they had before contracted some yellowness or ash-colour, yet by this means they are made white, fixed, and diaphoretical. Also these flowers are used in stiptick plaisters by reason of their dry nature, with which they are endued.

Also they are melted into a yellow transparent glass, neither is there taught an easier way of reducing Antimony by it self into a yellow transparent glass, where crude Antimony is first sublimed, and being sublimed is melted into glass.

This sublimation serves instead of calcination, by the help whereof 20 pound are more easily sublimed, than by the help of the other one pound is brought into calx.

Neither is there here any danger of the ascending fumes, because when the Antimony is cast into the fire you may be gone, which is a safe, and easy calcination, whereas the common way requires the continual presence of the artist stirring the matter, who also takes out the matter when it is once grown together, and grinds it again; by which means he hath much to do, before the matter come to a whiteness; but by our way, the matter is at the first time made sufficiently white, and more than by that common way of calcination and agitation. I suppose therefore that I have shewed to him that will make glass of Antimony, the best, and hitherto unknown way; which being taught, I hope there is no man will hereafter like a fool go that tedious way of the Antients, but rather follow my steps. For by this way may any Physitian, most easily be able to prepare for himself vomitive and diaphoretical flowers, and also glass of Antimony per se.

Of those Flowers may be made oyls both sweet and corrosive, and other medicaments, as hath been above said of the spirit of salt, and shall afterwards be spoken in the Second Part.

Let him that will make Flowers of the Regulus, fairer than those which are made of crude Antimony, cast it being poudered into the fire, and in all things proceed as hath been said, and he shall have them, &c. for they are easily sublimed. Now, how the regulus is to be made after a compendious manner, you shall find in the Fourth Part. The scoriæ also are sublimed, so as nothing is lost. But he that will make Flowers that shall be dissolved in the aire into a liquor must add some calcined tartar, or some other fixt vegetable salt, and he shall have Flowers that will be dissolved in any liquor: but he that will make red Flowers as well those that are diaphoretical, as those that are purging, must mix iron, and he shall have Flowers like to Cinnabar: Let him that desires green, mix copper, if purple, lapis calaminaris.

And thus out of any mineral may be made Flowers whether it be fixed, or volatile; for it is forced to fly on high being cast into the fire. And these may be used diversly in Chyrurgery, in plaisters and unguents; for they dry, and astring potently, especially those that are made of lapis calaminaris. Neither are they to be slighted that are made of the golden, and silver marcasite. Those that are made of arsenic & auripigmentum, are poysonous, but are useful for Painters. Arsenic & auripigmentum being calcined with nitre, and then sublimed, yield Flowers that are safely to be taken inwardly, expelling all poysons by sweat and stool: For they are corrected two wayes, viz. first by the nitre, secondly by the fire in the subliming: they are not therefore to be feared, because that Arsnick was poysonous before the preparation thereof. For by how much the greater poyson it was before preparation, so much the greater medicine afterwards.

The Flowers of sulphur are taught in the Second Part, although they may also be made by this furnace, viz. the natures and properties thereof being known by an expert Artist, or otherwise it is burnt.

So also stones being prepared are brought into Flowers, and many other things, of which we need not say any thing, only let him that pleaseth make tryal thereof.

And now I suppose I have made plain, and shewed you clearly how distillation is to be made in this our first furnace; wherefore I will now end. He therefore that understands and knows the fabrick of the furnace (which he may understand by the delineation thereof) and the use thereof, will not deny but that I have done a good work, and will not disapprove of my labour.

And this is the best way of distilling, and subliming incombustible things. In the Second Part you shall find another furnace in which are distilled combustible things, as also most subtil spirits, &c. The first furnace serves also for other uses, as the separation of metals; of the pure from the impure; for the making of the central salt, and of the humidum radicale of them all. But because it cannot be done after the aforesaid way, by which things are cast into the fire to get their flowers, and spirits, but after a certain secret Philosophical manner, by the power of a certain secret fire, hitherto concealed by the Philosophers (neither shall I prostrate that secret before all); It is sufficient that I have given a hint of it for further enquiry, and have shewed the way to other things.

THE SECOND PART OF Philosophical Furnaces: — Of the Structure of the Second Furnace. — The way or manner to perform the Distillation. — How to make the Acid Oyl and the volatile spirit of Vitriol. — Of Vitriol. — The Use and Dose of the Narcotick sulphur of Vitriol. — Of the Use and Vertue of the volatile spirit of Vitriol. — Of the vertue and use of the corrosive oyl of Vitriol. — How to make the Vitriol of Mars and Venus. — The way to make a fair blew Vitriol out of Luna (that is, silver.) — Of the sweet oyl of Vitriol. — The preparation of the sweet oyl of Vitriol. — The use and Dose of the sweet oyl of Vitriol. — Of the Sulphureous volatile and Acid spirit of common Salt, and of Allome. — The manner of preparing. — Of the sulphureous volatile spirit of Minerals and Metals, and of their preparation. — The preparation of the volatile spirits of Metals. — The preparation of the volatile spirit of Minerals. — Another way. — The spirit of Zinck. — The volatile spirit of the Dross of Regulus Martis. — How to make a white acid, and a red volatile spirit out of salt nitre. — Of the use of the red volatile spirit. — The use of the white acid spirit of salt nitre. — Aqua Regis. — The Preparation of Aurum Fulminans, or Aurum Tonitruans. — The use of Aurum fulminans. — The use of the Tincture of Gold. — Of the flores of silver and of its medicine. — Of the use of the crystals of silver. — How to sublime the Crystals of silver into flores, and then to make a good Medicine of the flores. — How to make a green oyl out of Silver. — The Use of the green Liquor in Alchymy, and for Mechanical Operations. — Besides Physick or physical use. — A medicine out of Copper externally to be used. — A medicine out of Iron or Steel. — Of Tin and Lead. — The use of the Crystals of Lead and Tin. — Of Mercury. — Of Aqua fortis. — Of the sulphurised spirit of salt nitre. — Of the Clissus. — Of the Tartarised spirit of nitre. — Of the Tartarised spirit of Antimony. — Of Stone-coles. — Of the Sulphureous spirit of salt nitre or Aqua fortis. — Of the Nitrous spirit of Arsenick. — To make a spirit of Sulphur, crude Tartar and Salt nitre. — To make a spirit out of Salt of Tartar, Sulphur, and Salt-nitre. — How to make a spirit of saw-dust, sulphur and salt nitre. — To make metallical spirits and flores by the help of salt-nitre and linnen cloth. — Of Gun-powder. — How to make a spirit of Gunpowder. — Of the use of the Medicine or Tincture made of Gunpowder. — To make spirits and flores of Nitre and Coals. — To make flores and spirits of flints, crystals or sand, by adding of coals and salt nitre to them. — To make a spirit and oyl out of Talck with salt nitre. — To make a spirit, flores, and oyl out of Tin. — To make a spirit, flores and a liquor out of Zinck. — To make a spirit, flores and oyl of Lapis Calaminaris. — To make a spirit of salt nitre, sulphur and common salt. — To make a spirit, flores and oyl out of salt nitre and Regulus Martis. — To distil a Butyrum out of Antimony, Salt and vitriol, like unto that, which is made out of Antimony and Mercury sublimate. — To distil Butyrum of Arsenick and Orpiment. — To make a rare spirit of vitriol. — To make a subtle spirit and pleasant oyl of Zinck. — To distill a spirit and oyl out of Lead. — To distil a subtile spirit and oyl out of crude Tartar. — The preparation and use of the spirit of Tartar. — How to make pretious spirits and oyls out of Tartar joined with minerals and metals. — The use of the metallized spirit and oyl of Tartar. — Another way to make a metallised spirit of Tartar. — To distill the spirit and oyl of Lead and Tin. — How to make a Tartarised spirit and oyle out of Iron or Steel and Copper. — How to make a Tartarised spirit of Mercury. — How to make a Tartarised spirit of Gold and Silver. — To make a Tartarised spirit of Antimony. — How to make good spirit and oyles out of Pearls, Corals, Crabs-eyes, and other light soluble stones of beasts and fishes. — To distill a spirit out of salt of Tartar and crude Tartar. — How to get a powerful spirit out of the salt of Tartar, by the help of pure sand or peble-stones. — How to extract a blood-red Tincture with spirit of wine out of the liquor of peble-stones. — The use of the Tincture of pebles or flints in Physick. — How by the help of this liquor out of Gold its red colour may be extracted so that it remains white. — Another way to extract a good Tincture out of gold by the help of the liquor of sand or pebles. — What further may be done with the liquor of pebles. — How by the help of this liquor to make trees to grow out of metals, with their colours. — Although this process in Physick may be of no great use: yet in regard that to a Chymical Physitian it gives good information of the condition of natural things, and their change. I thought it not amiss to set it down here. — Of the spirit of urine and of the volatile spirit of salt Armoniack. — The process or the manner of making it, is this: — Of the use and vertue of the spirit of salt Armoniack. — To distill a blood red oyl of vitriol by the help of the spirit of urin. — The Tincture of Vegetables. — Vitriol of copper. — The Tincture of crude Tartar. — To make the oyls or liquors of salts. — To precipitate all metals with it. — The oyl and vitriol of silver. — To extract a red Tincture out of Antimony or common sulphur. — How to ripen Antimony and common sulphur, so that several sorts of such smels, as vegetables have, arise from thence. — Of the spirit and oyl of Harts-horn. — To make the spirit of mans hair an excellent medicine. — Of the oyl of Ambar. — Of the oyl of soot. — How to make a good oyl out of soot without distilling. — Of the spirit and oyl of honey. — Of the oyl and spirit of sugar. — To distil an excellent spirit and a blood red tincture of corals and sugar. — Of the spirit of Muste or new Wine. — Of oyl Olive. — The use of the blessed oyl. — Of the oyl of Wax. — A Spirit good for the Stone. — Of the spirit or acid oyl of Sulphur. — To the Courteous Reader.

The Distilling Vessel must be made of Iron, or good earth, such as can abide in the fire (whereof in the fifth Part of this Book it shall be taught) and you may make it as big or as little as you please, according as your occasion shall require. That of iron is most fit to be used for such spirits, as are not very sharp or corroding, else they would corrode the vessel: but that of earth may be used for such things, as shew their activity upon the Iron, and do make it to melt, as sulphur, Antimony and the like; and therefore you ought to have two such vessels, viz. one of iron, and one of earth, to the end that for both sorts of materials (corrosive or not corrosive) you may have proper vessels, and fit furnaces for their distilling, and that they may not be spoiled by things contrary and hurtful to them. The shape of the vessel is shewed by the foregoing figure, viz. the lower part of it somewhat wider than the upper part, and twice as high as wide; at the top having a hollow space between the two edges or brims, whereinto the edge of the lid may close and enter in an inch deep. The lid must have a ring or handle, by which it may be taken off and put on again with a pair of tongs. The lid must have a deep edge answering to the hollow space aforesaid. The lower part must have three knobs or shoulders thereby to rest upon the wall of the furnace; the form whereof is no other, than that of a common distilling furnace with a sand Copple; as the figure of it doth shew: but if you will not have the furnace, then it needeth no knobs or shoulders, if so be the distilling vessel be flat at the bottom, or else have legs, for to stand upon them: Beneath the edge of the vessel there comes forth a spout or pipe of a span in length, and one or two inches wide, and somewhat narrower before than behind, through which the spirits are conveyed into the Receiver.

See the fourth Figure before the first part, wherein the Letter A. represents the Furnace, with the Iron distilling Vessel fastned into it, whereunto a Receiver is applied.

B. The Distiller, with his left hand taking off the lid, and with his right hand casting in his prepared matter.

C. The external form of the distilling vessel.

D. The internal form of the vessel.

E. Another distilling vessel, which is not fastned to a furnace, but only standeth upon Coals.

When you intend to distil, then first make a fire in the Furnace, that the distilling vessel come to be very hot. But if it be not fastned to the Furnace, then set it upon a grate, and lay stones about it, and coals between, and so let it grow hot, and lay melted lead in the space between the two edges or brims, to the end, that the lid, when it is put on, may close exactly, so that no spirit can get through. This done, take a little of the matter you intend to distil, and cast it in, and presently put on the lid, and there will be no other passage left but through the pipe, to which there must be applyed and luted a very big receiver. As soon as the species cast in come to be warm, they let go their spirit, which doth come forth into the receiver: and because there was but little of the matter cast in, it hath no power to force through the lute, or to break the receiver, but must settle it self. This done, cast in a little more of your matter, cover it and let it go till the spirit be settled: continue this proceeding so long, until you have spirits enough: but take heed, that you cast in no more at once, than the receiver is able to bear, else it will break. And when your vessel is full, the distillation not being ended, then take off the lid, and with an iron ladle take out the Caput Mortuum; and so begin again to cast in, and still but a little at a time, and continue this as long as you please.

Thus in one day you may distil more in a small vessel, than otherways you could do in a great retort; and you need not fear the least loss of the subtile spirit, nor the breaking of the receiver by the abundance of the spirits: and you may cease or leave off your distilling, and begin it again when you list: also the fire cannot be made too strong, so that it might cause any hurt or damage; but by this way you may make the most subtile spirits, which is impossible to be done by any Retort. But if you will distil a subtil spirit by a Retort, as of Tartar, Harts-horn, Salarmoniack, or the like, you cannot do it without prejudice (though there were but half a pound of the matter in it) the subtlest spirits coming forth with force, seek to penetrate through the lute, if that be not good, but if that be good, so that the spirits cannot pass through it, then they break the receiver, because it cannot possibly hold such a quantity of subtle spirits at once. For when they are coming, they come so plentifully, and with such a force, that the receiver cannot contain them, and so of necessity must flye asunder, or must pass through the lutum; All which is not to be feared here, because there is but a little cast in at once, which cannot yield such a quantity of spirits, as to force the receiver to break: And when there comes forth no more spirits, and the former is settled, then more of the matter is to be cast in; and this is to be continued so long, until you have spirits enough. Afterward take off the receiver, and put the spirit into such a Glass (as in the fifth part of this book, amongst the Manuals, shall be discovered) wherein it may be kept safely without wasting or evaporating.

In this manner all things, Vegetable, Animal, or Mineral, may be distilled in this Furnace, and much better, than by means of a Retort: especially such subtile spirits (as by the other way of distilling cannot be saved, but pass through the lutum) are got by this our way; and they are much better than those heavy oyles, which commonly are taken for spirits, but are none, being only corrosive waters. For the nature and condition of a spirit is to be volatile, penetrating and subtile, and such are not those spirits of salt, Vitriol, Allome and Nitre, which are used in Apothecary shops, they being but heavy oyles, which even in a warm place do not evaporate or exhale.

But a true spirit, fit for Medicinal use, must rise or ascend before the phlegm, and not after; for whatsoever is heavier than phlegm, is no volatile spirit, but a heavy spirit or (rather called) a sowre heavy oyl. And it is seen by experience, that the Apothecaries spirit of vitriol will cure no falling sickness, which vertue is ascribed to that spirit, and indeed justly: for the true spirit of vitriol performeth that cure out of hand. Likewise their spirit of Tartar (as they call it) is no spirit, but only a stinking phlegm or vinegar.

The way to make such true spirits, I will now shew, because much good may be done by them in all manner of Diseases. And this way of distilling serveth only for those which seek after good Medicines: but others which care not whether their medicines be well prepared or no, need not take so much pains as to build such a furnace, and to make their spirits themselves, for at any time they can buy for a small matter, a good quantity of dead and fruitless spirits at the common sellers and Apothecaries.

Hence it is no marvel, that now adaies so little good is done by Chymical medicaments, which of right should far out-strip all the Galenical in goodness and vertue. But alas! it is come to that pass now, that a true Chymist, and honest Son of Hermes, is forced almost to blush, when he heareth men talk of Chymical medicines, because they do no such miracles, as are ascribed unto them. Which infamy is occasion’d by none more, than by careless Physicians, which though they make use of Chymical medicines, (because they would fain be esteemed to know more than others) yet they do take greater care for their kitchen, than for the welfare of their Patients; and so buying ill-prepared Medicines of unskilful stillers, and withal using them undiscreetly (whereby they many times do more hurt than good to the sick) they lay such foul aspertions upon the noble Art of Chymistry.

But an industrious and accurate Physician is not ashamed to make his Medicines himself, if it be possible, or at least to have them made by good and well-exercis’d Artists: whereupon he may better rely, and get more credit, than one that knoweth not whereof, nor how his Medicine which he doth administer to his patients is prepared. But such wicked and ignorant men will one day fall short of their answer before the Judgment of the righteous Samaritan.

Hitherto I have taught, how to distil in general, and to get the subtle spirits. There remaineth now to describe what Manuals or Preparations are fitting for every matter in particular; and first,

To distil Vitriol, there needs no other preparation, but only that it be well viewed, and if there be any filth amongst it, that the same be carefully pickt out, lest being put together with the Vitriol into the distilling vessel, the spirit be corrupted thereby. But he that will go yet more exactly to work, may dissolve it in fair water, then filtrate it, and then evaporate the water from it till a skin appear at the top, and then set it in a cold place, and let it shoot again into Vitriol; and then you are sure that no impurity is left in it.

Now your vessel being made red hot, with an Iron ladle cast in one or two ounces of your Vitriol at once, put on the lid, and presently the spirits together with the phlegm will come over into the receiver, like unto a white cloud or mist; which being vanished, and the spirits partly settled, carry in more Vitriol, and continue this so long, until your vessel be full: Then uncover your vessel, and with a pair of tongs or an iron ladle take out the Caput Mortuum, and cast more in; and continue this proceeding as long as you please, still emptying the vessel when it is filled, and then casting in more matter, and so proceeding until you conceive that you have got spirits enough. Then let the fire go out, and let the furnace cool; take off the receiver, and pour that which is come over into a retort, and set the retort in sand, and by a gentle fire distil the volatile spirit from the heavy oyl; having first joyned to the retort the receiver, which is to receive the volatile spirit, with a good lutum, such as is able to hold such subtle spirits, the making whereof shall be taught in the fifth part of this Book, amongst the Manuals.

All the volatile spirit being come over, which you may know by the falling of bigger drops, then take off the receiver, and close it very well with wax, that the spirit may not make an escape; then apply another (without luting it) and so receive the phlegm by it self, and there will remain in the retort a black and heavy corrosive oyl, which if you please, you may rectifie, forcing it over by a strong fire, and then it will be clear; if not, let all cool, then take out your Retort together with the black oyl, and pour upon it the volatile spirit, which in the rectifying went over first, put the retort into the sand, and apply a receiver, and give it a very gentle fire, and the volatile spirit will come over alone, leaving its phlegm behind with the oyl, which by reason of its dryness doth easily keep it. Thus the spirit being freed from all phlegm, is become as strong as a meer fire, and yet not corrosive. And if this spirit be not rectified from its own oyl, it will not remain good, but there doth precipitate a red powder after it hath stood for some space of time, and the spirit loseth all its vertue, insomuch that it is not to be discerned from ordinary water, which doth not happen when it is rectified. The reason of this precipitation is no other than the weakness of the spirit, which is accompanied with too much water, and therefore not strong enough for to keep its sulphur, but must let it fall: but after it is rectified by its own oyl, it can keep its sulphur well enough, because then it is freed from its superfluous moisture. However the red powder is not to be thrown away, but ought to be kept carefully; because it is of no less vertue than the spirit it self. And it is nothing else but a Volatile sulphur of Vitriol. It hath wonderful vertues, some of which shall be related.

Of this sulphur 1, 2, 3, 4. or more grains (according to the condition of the patient) given at once mitigates all pains, causeth quiet sleep; not after the manner of Opium, Henbane, and other the like medicines, which by stupifying and benumbing cause sleep, but it performeth its operation very gently and safely, without any danger at all, and great Diseases may be cured by the help thereof. Paracelsus held it in high esteem, as you may see, where he doth write of Sulphur embryonatum.

This sulphurous Volatile spirit of Vitriol, is of a very subtle and penetrating quality, and of a wonderful operation; for some drops thereof being taken and sweated upon, doth penetrate the whole body, openeth all obstructions, consumeth those things that are amiss in the body, even as fire. It is an excellent medicine in the Falling sickness, in that kind of madness or rage which is called Mania, in the Convulsion of the Mother, called Suffocatio Matricis, in the Scurvy; in that other kind of madness which is called Melancholia Hypochondriaca; and other Diseases proceeding from Obstructions and Corruption of the Blood: It is also good in the Plague, and all other Feavers: mingled with spirit of wine, and daily used, it doth wonders in all external accidents: Also in the Apoplexy, shrinking and other diseases of the Nerves, the distressed limb rubbed therewith, it doth penetrate to the very marrow in the bones; it doth warm and refresh the cold sinews, grown stiff: In the Cholick, besides the internal use, a little thereof in a clyster applyed, is a present help: Externally used in the Gout, by anointing the places therewith, asswageth the Pains, and taketh away all tumours and inflammations: It doth heal scabs, tetters and ring-worms, above all other medicines; it cureth new wounds and old sores, as Fistulaes, Cancers, Wolves, and what name soever else they may have: It extinguisheth all inflammations, scaldings, the Gangrene, dissipateth and consumeth the knobs and excrescencies of the skin. In a word, this spirit, which the wise men of old called Sulphur Philosophorum, doth act universally in all diseases, and its vertue cannot sufficiently be praised and expressed: And it is much to be admired, that so excellent a Medicine is no where to be found.

If it be mingled with Spring water, it doth make it pleasantly sowrish, and in taste and vertue like unto the natural sowre water of wells.

Also by this spirit, many diseases may be cured at home; so that you need not go to bathes afar off, for to be rid of them.

Here I could set down a way, how such a spirit may be got in great abundance for the use of bathing, without distillation, whereby miraculous things may be done, but by reason of the ungratefulness of men, it shall be reserved for another time.

This oyl is not much used in Physick, although it be found almost in every Apothecaries shop, which they use for to give a sowrish tast to their syrups and conserves. Mingled with spring water and given in hot diseases, it will extinguish the unnatural thirst, and cool the internal parts of the body. Externally it cleanseth all unclean sores, applyed with a feather; it separateth the bad from the good, and layeth a good foundation for the cure.

Also if it be rectified first, some metals may be dissolved with it and reduced into their Vitriols, especially Mars and Venus; but this is to be done by adding common water thereunto, else it will hardly lay hold on them. The way of doing it is thus.

Take of your heavy oyl, just as it came over, viz. together with its phlegm (but that the Volatile spirit be drawn off from it first) as much as you please, put it into a glass body together with plates of copper or iron, set it in warm sand, and let it boyl until that the oyl will dissolve no more of the metal, then power off the liquor, filtre it through brown paper, and put it into a low gourd glass, and set it in sand, and let the phlegm evaporate until there appear a skin at the top, then let the fire go out, and the glass grow cool; then set it in a cold place, and within some days there, will shoot fair Crystals; if of Iron, greenish; if of Copper, then something blewish; take them out and dry them upon filtering paper, the remaining liquor, which did not shoot into Vitriol, evaporate again in sand, and then let it shoot as before; continue this proceeding, until all the solution (or filtred liquor) be turned to Vitriol. This Vitriol is better and purer than the common; for it yieldeth a better Volatile spirit, and for that reason I did set down the way how to make it. There may also be made a good Vitriol of both these metals by the means of ordinary yellow brimstone; but because the making of it is more tedious, than of this here set down, I think it needless to describe its preparation in this place.

Dissolve the shavings or filings of silver with rectified oyl of Vitriol, adding water thereunto, but not so much as to Iron and Copper: Or else, which is better, dissolve calcined silver, which hath been precipitated out of Aqua fortis either with Copper or salt water; the solution being ended pour it off and filtre it, and drop into it of Spirit of urin or Sal armoniac, as long as it doth hiss, and almost all the silver will precipitate again out of the oyl, and so there will fall a white powder to the bottom; This precipitated silver together with the liquor pour into a phiall-glass, set it to boyl in sand for twenty four hours, and the liquor will dissolve again almost all the precipitated silver-calx and become blew thereby. Then pour off the solution (or liquor) and filtre it through brown paper, and abstract the moisture till a skin arise at the top; then in a cold place let it shoot to Vitriol. With the remaining liquor proceed further, as above in the preparation of the Vitriol of Iron and Copper hath been taught.

By this way you will get an excellent Vitriol out of silver, which from 4, 5, 6, to 10. grains used only of it self, will be a good purge, especially in diseases of the brain.

If you have a good quantity of it, that you may distill a spirit thereof, you will get not only an acid (or sowre) but also a volatile spirit, which in the infirmities of the brain is most excellent; that which in the distilling remains behind, may be reduced again into a body, so that you lose nothing of the silver, save onely that which is turned into spirit.

Moreover, the acid (or sowre) oyl of common Vitriol, doth precipitate all metals and stones of beasts or fishes; also pearls and corals, they being first dissolved in spirit of salt or of Nitre, and maketh fair light powders of them (which by the Apothecaries are called Magisteries) much fairer than by precipitation with salt of Tartar is done, especially of corals and pearls, such a fair glistering and delicate powder is made; and likewise also of mother of pearl, and other shels of snailes, that it giveth as fair a gloss to them, as the fairest oriental pearls have; which way hath not been made common hitherto, but being known only to few, hath been kept very secret by them, as a singular Art. Such Magisteries commonly were precipitated out of vinegar only by salt of Tartar, which for lightness, whiteness and fair gloss are not comparable at all to ours: But if instead of the oyl of Vitriol you take oyl of sulphur, then these powders will be fairer than when they are done by the oyl of Vitriol, in so much, that they may be used for painting for a black skin.

Having made mention of Magisteries, I cannot forbear to discover the great abuse and error, which is committed in the preparing of them.

Paracelsus in his Archidoxes teacheth to make Magisteries, which he calleth extracted Magisteries: but some of his disciples teach to make precipitated Magisteries which are different from the former. Paracelsus is clean of another opinion in the preparing of his Magisteries, than others in the making of theirs: doubtless Paracelsus his Magisteries were good cordial living medicines, whereas the other are but dead carkases, and although they be never so fair, white and glistering, yet in effect they prove but a gross earthy substance, destitute of vertue.

I do not deny, but that good medicines may be extracted out of pearls and corals, for I my self also do describe the preparations of some of them; but not at all after such a way as theirs is. For what good or exalting can be expected by such a preparation, where a stony matter is dissolved in corrosive waters, and then precipitated into stone again? Can its vertue be increased thereby? surely no, but rather it is diminished, and made much the worse thereby. For it is well known, that the corrosive spirits (no less than fire) do burn some certain things; for not all things are made better by fire or corrosives, but most of them are absolutely spoyled by them. Some perchance will say, that such preparations of Magisteries are onely for to be reduced into a finer powder, that so much the sooner they may perform their operation. To which I answer, that pearls, corals, and other things of the like nature, if they be once dissolved by corrosive waters, and then precipitated and edulcorated, never or hardly can be dissolved again by acid spirits. Whence it is evident that by such preparations they are not opened or made better, but rather closed or made worse. And we see also by daily experience that those Magisteries do not those effects, which are ascribed unto them. By which it appeareth clearly, that to the Archeus of the stomach they are much less grateful than the crude unprepared corals and pearls; whose tender essence being not burnt up by corrosives, do oftentimes produce good effects. For our Ancestors have ascribed unto corals and pearls, that they purifie the impure and corrupt blood in the whole body, that they expel Melancholly and sadness, comforting the heart of man, and making it merry, which also they effectually perform: whereas the Magisteries do not. And this is the reason, why unprepared corals, pearls and stones of fishes have more effect, than the burnt Magisteries. For it is manifest and well known, that the abovesaid diseases for the most part do proceed from obstructions of the spleen, which obstructions are nothing else, but a tartarous juice or a sowre flegme which hath possessed and filled up the entrals, and coagulated it self within them. By which obstruction not only head-ach, giddiness, panting of the heart, trembling of the limbs, a spontaneous lassitude, vomits, unnatural hunger; also, loathing of victuals; then cold, then hot flushing fits, and many more strange symptomes are caused; but also a most hurtful rottenness and corruption is introduced into the whole mass of blood, from whence the leprosie, scurvey, and other loathsome or abominable scabs do spring.

Of which evil the onely cause (as hath been said) is a crude acid Tartar, from which so many great diseases do rise.

This to be so may easily be proved; for it is notorious, that melancholick folks, hypocondriaques, and others do often cast up a great quantity of acid humor, which is so sharpe that no vinegar is comparable to it, and doth set their teeth on such an edge, as if they had eaten unripe fruit.

What remedy now? take away the cause and the disease is taken away. If you could take away the peccant matter by purgings, it would be well, but it remaineth obstinate and will not yield to them. By vomit it may be diminished in some measure. But because that not every one can abide vomiting, it is therefore no wisdome to turn evil into worse. Shall then this tartar be killed and destroyed by contraries, which indeed in some sort may be effected; as when you use vegetables or animals, whose vertue consisteth in a volatile salt: such are all species or sorts of cresses, Mustard-seed, horse-radish, scurvy grass, also the spirit of Tartar, of Harts-horn, and of urine and the like, which by reason of their penetrating faculty pass through all the body, finding out the Tartar thereof, destroying the same, as being contrary unto it; and in this combat two contrary natures is kindled, a great burning heat, whereby the whole body is throughly heated and brought to sweating; and whensoever by these contraries a sweating is caused, there is always mortified some of this hurtful Tartar. But because that of that acid humor but a little at a time can be mortified and edulcorated by contrary volatile spirits, and that therefore it would be required to use them often, for to kill and expell all the Tartar; and because also (as hath been mentioned before) a strong sweat always is caused by every such operation, whereby the natural spirits are much weakened, so that the patient would not be able to hold out long thereby, but by taking away of one evil, another and greater one would be occasioned.

And therefore such things must be offered to that hungry acid humour, by which the corrosive nature thereof, may be mortified and grow sweet, with that proviso nevertheless, that those things be such as are not contrary or hurtful to the nature of man, but grateful and friendly, as are corals, pearls and crabs eyes, &c.

For amongst all stones none are more easily to be dissolved than Pearls, Corals, Crabbs-eyes, and other stones of fishes.

But the truth of this, viz. that every corrosive is killed by feeding upon pearls and corals, and thereby can be made sweet; and besides, how a sowre coagulated Tartar, by the help of corals or pearls may be reduced to a sweet liquor (a pleasant and acceptable medicine to the nature of man) which never can be coagulated again by any means, shall be afterwards proved and taught when I shall come to treat of Tartar.

Now in tartareous coagulations and obstructions of the internals proceeding from the predominancy of an acid humor there is no better remedy, than to give the patient every morning fasting from ℈ss. to ʒ i. (more or less, according to the condition of the patient) of red corals and pearls made into powder, and to let him fast two or three hours upon it, and so to continue daily until you see amendment: By this means the hurtful acid humor is mortified, and dulcified by the corals and pearls, so that afterwards it may be overcome by nature, whereby the obstructions are removed, and the body freed from the disease.

This my opinion of the abuse of Magisteries and the good use of Corals I could not conceal, although I do know for certain, that it will take but with few, in regard that it will seem very strange to most. However, happily there may be some yet, that will not be unwilling to search into the truth, and to consider further of it, and at last will find this not to be so strange, as it seemed to them at the first: but he that cannot believe or comprehend it, may keep to his Magisteries.

And if it seem so strange unto any, that corals or pearls made into powder shall be concocted in the stomach, and so put forth their vertue, what will you say then, if I do prove, that even whole pearls, crabs eyes, and corals being swallowed, are totally consumed by the Melancholy humor, so that nothing cometh forth again among the excrements? and which is more, even the like may be said of hard and Compact metals, as Iron, and Speaucer or Zinck: But this must be understood only of those that are of a Melancholick constitution but not so in others, viz., those that are of a sanguine, and those that are of a phlegmatick constitution, to whom such like things are seldom prescribed. For I have seen many times, that against obstructions, to strong bodies there hath been given at once from ℈ss. to ʒ i. of the shavings or filings of Iron, and they found much good by it, yea more help then by other costly medicines of the Apothecaries, whereof they had used many before, but to no purpose, by reason whereof their excrements came from them black, just as it useth to fall out with those that make use of medicinal sowre waters, which run through iron mines, and thereby borrow a spiritual mineral vertue.

Now if those filings of iron had not been consumed in the stomach, how come it that the excrements are turned black? so then it is sufficiently proved, that even a hard unprepared metal can be consumed in the stomach: and if so, why not as well soft pearls and corals?

Which is also to be seen by children, that are troubled with worms, if there be given unto them 4, 6, 8. to 12. or 16. grains of the finest filings of steel or iron, that all the worms in the body are killed thereby, their stomach and guts scowred very clean, and their stools also turned black. But this must be observed by children, when the worms are killed, and yet remain in the guts (because that the iron in a smal quantity is not strong enough for to expel them, but only make the body soluble) that a purge must be used after, for to carry them out; for else if they do remain there, others will grow out of their substance. But to those that are more in years, you may give the Dose so much the stronger, as from ℈ i. to ʒ i. that the worms also may be carryed out, they being better able to endure it than little children, and although sometimes a vomit doth come, yet it doth no hurt, but they will be but so much the healthier afterward.

And thus Iron may be used, not only against worms, but also against all stomach-agues, head-ach, and obstructions of the whole body, without any danger and very successfully, as a grateful or very acceptable medicine to Nature; for after a powerful magnetical way it doth attract all the ill humors in the body, and carrieth them forth along with it. Of whose wonderful vertue and nature, there is spoken more at large in my Treatise of the Sympathy and Antipathy of things. Which some Physitians perceiving and supposing by Art to make it better, they spoiled it, and made it void of all vertue: for they taking a piece of steel, made it red-hot, and held it against a piece of common Sulphur, whereby the steel grew subtle, so they did let it drop into a vessel filled with water; then they took it out, and dryed it, and made it into powder, and used it against obstructions, but to no effect almost; for the Iron was so altered by the sulphur, and reduced to an insoluble substance (which ought not to have been so) that it could perform no considerable operation: But if they had made the steel more soluble (whereas they made it more insoluble) than it was of it self before, then they had done a good work: for he that knoweth sulphur, doth know well enough, that by no Aquafortis or Aqua Regis it can be dissolved; and how could it then be consumed by an animal humor?

Hitherto it hath been proved sufficiently, that in some men, especially in those that are of a Melancholick constitution there is an acid humor, which can sufficiently dissolve all easily soluble metals and stones: and that therefore it is needless to torture, and dissolve pearls, corals and the like with corrosive waters before they be administred to patients: but that the Archeus of the stomach is strong enough by the help of the said humors to consume those easily soluble things, and to accept of that which serveth his turn, and to reject the rest.

But it is not my intent here, that this should be understood of all metals and stones; for I know well, that other metals and stones (some excepted) before they are duly prepared, are not fit for Physick, but must be fitted first, before they be administred or given unto patients.

For this relation I made only for to shew, how sometimes good things (though with intent to make them better) are made worse, and spoiled by those that do not make an exact search into nature and her power.

I hope this my admonition will not be taken ill, because my aim was not vain-glory, but only the good of my neighbour.

Now let us return again to Vitriol.

The Ancients make mention of a sweet and green oyl of Vitriol, which doth cure the falling sickness, killeth worms, and hath other good qualities and vertues besides: and that the Oyl is to be distilled per descensum. To attain unto this oyl the later Physitians took great paines, but all in vain: because they did not understand at all the Ancients about the preparing of this oyl, but thought to get it by the force of fire, and so using violent distillation, they got no sweet oyl, but such as was very sowre and corrosive, which in taste, efficacy and vertue, was not comparable at all to the former.

However they ascribed unto it (though falsely) the same vertues, which the ancients (according to truth) did unto theirs. But daily experience sheweth, that the oyl of vitriol as it is found ordinarily, cureth no falling sickness, nor killeth worms, whereas this Philosophical doth it very quickly. Whence it appeareth, that the other is nothing like unto the true medicinal oyl of vitriol, neither is it to be compared to it.

I must confess indeed, that per descensum out of common vitriol, by the force of the fire, there may be got a greenish oyl, which yet is not better than the other, because it proveth as sharp in tast, and of as corroding a quality, as if it had been distilled through a Retort.

Those that found out this oyl, as Paracelsus, Basilius, and some few others, did always highly esteem it, and counted it one of the four main pillars of Physick. And Paracelsus saith expresly in his writings, that its viridity or greenness must not be taken away or marred (which indeed a very little heat can do) by the fire, for (saith he) if it be deprived of its greenness, it is deprived also of its efficacy and pleasant essence. Whence it may be perceived sufficiently, that this sweet green oyl is not to be made by the force of the fire as hitherto by many hath been attempted, but in vain.

And it is very probable, that the ancients, which did so highly praise the oyl of vitriol, happily knew nothing of this way of distilling, which is used by us now a days: for they only simply followed Nature, and had not so many subtle and curious inventions and ways of distilling.

But however it is certain, that such a sweet and green oyl cannot be made of vitriol by the force of the fire, but rather must be done by purification, after a singular way; for the Ancients many times understood purification for distillation: as it is evident, when they say, distill through a filtre, or through filtring paper: which by us is not accounted for distillation, but by them it was.

However, this is true and very sure, that a great Treasure of health (or for the health of man) lyeth hidden in Vitriol: yet not in the common, as it is sold every where, and which hath endured the heat of the fire already; but in the Oare as it is found in the earth, or its mine. For as soon as it cometh to the day light, it may be deprived by the heat of the Sun of its subtle and penetrating spirit, and so made void of vertue; which spirit, if by Art it be got from thence, smelleth sweeter then musk and amber, which is much to be admired, that in such a despicable mineral and gross substance (as it is deemed to be by the ignorant) such a royal medicine is to be found.

Now this preparation doth not belong to this place, because we treat here only of spirits, which by the force of fire are driven over. Likewise also, there doth not belong hither the preparation of the green oyl, because it is made without the help of fire. But in regard, that mention hath been made of it here, I will (though I kept it always very secret) publish it for the benefit of poor patients, hoping that it will do much good to many a sick man.

For if it be well prepared, it doth not only cure perfectly every Epilepsie or Convulsion in young and old; and likewise readily and without fail killeth all worms within and without the body, as the Ancients with truth ascribed unto it; but also many Chronical diseases and such as are held incurable, may be happily overcome and expelled thereby, as the plague, pleuresie, all sorts of feavers and agues, what ever they be called, head-ach, collick, rising of the mother; also all obstructions in the body, especially of the spleen and liver, from whence Melancholia Hypochondriaca, the scurvy, and many other intolerable diseases do arise: Also the blood in the whole body is by the means thereof amended and renewed, so that the Pox, Leprosie, and other like diseases proceeding from the infection of the blood are easily cured thereby: Also it healeth safely and admirably all open sores and stinking ulcers turned to fistula’s in the whole body, and from what cause so ever they did proceed, if they be anoynted therewith, and the same also be inwardly used besides.

Such and other diseases more (which it is needless here to relate) may be cured successfully with this sweet oyl; especially, if without the loss of its sweetness it be brought to a red colour; for then it will do more then a man dare write of it, and it may stand very well for a Panacea in all diseases.

Commonly in all fat soyles or clayie grounds, especially in the white, there is found a kinde of stones, round or oval in form, and in bigness like unto a pigeons or hens-egg, and smaller also, viz. as the joynt of ones finger, on the outside black, and therefore not esteemed when it is found, but cast away as a contemptible stone. Which if it be cleansed from the earth, and beaten to pieces, looks within of a fair, yellow and in streaks, like a gold Marcasite, or a rich gold Oare, but there is no other taste to be perceived in it, then in another ordinary stone; and although it be made into powder, and boyled a long time in water, yet it doth not alter at all, nor is there in the water any other taste or colour, than that which it had first (when it was poured upon the stone) to be perceived. Now this stone is nothing else, but the best and purest Minera (or Oare) of Vitriol, or a seed of Metals; for Nature hath framed it round, like unto a vegetable seed, and sowed it into the earth, out of which there may be made an excellent medicine, as followeth.

Take this Oare or Minera beaten into pieces, and for some space of time, lay or expose it to the cool air, and within twenty or thirty days it will magnetically attract a certain saltish moysture out of the air, and grow heavy by it, and at last it falleth asunder to a black powder, which must remain further lying there still, until it grow whitish, and that it do taste sweet upon the tongue like vitriol. Afterward put it in a glass-vessel, and pour on so much fair rain water, as that it cover it one or two inches; stir it about several times in a day, and after a few days the water will be coloured green, which you must powre off, and powre on more fair water, and proceed as before, stirring it often until that also come to be green: this must be repeated so often, until no water more will be coloured by standing upon it. Then let all the green waters which you poured off, run through filtring paper, for to purifie them; and then in a glass-body cut off short let them evaporate till a skin appear at the top: then set it in a cold place, and there will shoot little green stones, which are nothing else but a pure vitriol: the remaining green water evaporate again, and let it shoote as before: and this evaporating and Crystallising must be continued until no vitriol more will shoote, but in warm and cold places there remain still a deep green pleasant sweet liquor or juyce: which is the true sweet and green oyl of Vitriol, and hath all the vertues above related.

But now this green oyl further without fire may at last (after the preparing of many fair colours between) be reduced to a blood red, sweet and pleasant oyl, which goeth far beyond the green both in pleasantness and vertue, and is in comparison to it like a ripe grape to an unripe: Hereof happily shall be spoken at another time, because occasion and time will not permit me now to proceed further in it. And therefore the Philo-Chymical Reader is desired for the present to be contented with the green oyl, to prepare it carefully, and to use it with discretion; and doubtless he will get more credit by it, and do more wonderful things then hitherto hath been done by the heavy corrosive oyl.

Of this green oyl, there may be taken from 1. 2. 4. 8. 10. or 12. drops at once, according to the condition of the patient and the disease, in fit Vehicles, in Wine or Beer, in the morning fasting, as other medicines are usually taken: Also the Dose may be increased or lessened, and as often reiterated as the disease shall require.

This Oyl expelleth all ill humors, not only by stoole and vomits, but also by urin and sweating, according as it doth meet with superfluities; and this very safely, and without any danger at all; whereby many diseases radically or perfectly may be cured.

Let no man wonder that I ascribe such great vertues unto this oyl, it coming from such a despicable stone, and its preparation requiring no great Art or paines, as those intricate deceitful processes do, that are every where extant in books quite filled up with them. And it is no marvel, that men are in love with such false and costly processes; for the most of them do not believe, that any good is to be found in things that are not in esteem; but only make great account of dear things, far fetcht, and requiring much time and paines for to be prepared.

Such men do not believe the word of God, testifying, That God is no respecter of persons, but that all men that fear and love him, are accepted of him. If this be true (which no good Christian will doubt) then we must believe also, that God created Physick or the matter of Physick as well for the poor as for the rich. Now if it be also for the poor, then certainly such will be the condition thereof, that it may be obtained by them, and easily prepared for use. So we see that Almighty God causeth not only in great mens grounds to come forth good Vegetables, Animals and Minerals, for the curing of the infirmities of mankind, but that the same also are found every where else. Whereby we perceive, that it is also the will of God, that they shall be known by all men, and that he alone, as the Maker of all good, may be praised and magnified by all men for the same.

I doubt not but that there will be found self-conceited scoffers, that will despise this so little regarded subject, as if no good thing could be made of it, because they could find nothing in it themselves. But be it known to them, that neither to me nor them all things have been discovered, but that yet many wonderful works of Nature are hidden to us: and besides that I am not the first that writ of Vitriol and its medicine. For the Ancients, our dear Ancestors, had always Vitriol in very great esteem, as the following Verse doth prove.

Whereby they would give us to understand, that a true medicine is to be found in it. And the same also was known to the latter Philosophers: for Basilius and Paracelsus have always highly commended it, as in their writings is to be found.

It is to be admired, that this Oare or Metallical seed, which may justly be called the gold of Physitians (in regard that so good a medicine can be made of it) is not changed or altered in the earth, like other things that grow in it, but keepeth always the same form and shape, until it cometh to the air, which is its earth or ground, wherein it putrefieth and groweth. For first it swelleth and groweth like as a vegetable seed doth in the earth: and so taketh its increase and grows out of the air, just as a seed of an hearb in the earth; and the air is not only its Matrix, wherein it groweth and doth increase like a vegetable, but it is also its Sun which maketh it ripe. For within four weeks at the furthest it putrefieth and groweth black: and about a fourtnight after it groweth white, and then green; and thus far it hath been described here: But if you proceed further Philosopher-like therewith, there will come forth to light at the last the fairest red, and most pleasant Medicine, for which God be praised for ever and ever, Amen.

The same way, which above hath been taught for the making of the volatile spirit of vitriol, must be likewise used in the making of the volatile spirits of common salt and allome.

Allome is to be cast in as it is of it self, without mixing of it, but salt must be mixed with bole, or some other earth, to keep it from melting: with the spirit volatile, there goeth also along an acid spirit, whose vertue is described in the first part. The Oyl of Allome hath almost the like operation with the oyl of vitriol. Also the spirit volatile of both these, is of the same nature and condition with that which is made of vitriol: but common salt, and allome, do not yield so much, as vitriol; unless both, viz. salt and allome be mixed together, and so a spirit distilled of them.

Such a penetrative sulphureous spirit may be made also of Minerals and Metals, which in vertue goeth beyond the spirit of vitriol, that of common salt, and that of allome, viz. after the following manner.

Dissolve either Iron or Copper, or Lead or Tin with the acid spirit of vitriol, or of common salt: abstract or draw off the phlegm; then drive the acid spirit again from the Metal, and it will carry along a volatile spirit, which by rectifying must be separated from the corrosive spirit. And such Metallical spirits are more effectual than those that are made of the salts.

Take of Antimony made into fine pouder, or of golden Marcasite, or of some other sulphureous Mineral, which you please, two parts, mix therewith one part of good purified Salt nitre, and cast in of that mixture a small quantity, and then another, and so forth after the manner above described; and there will come over a spirit which is not inferiour to the former in efficacy and vertue; but it must also be well rectified.

Cement what laminated or granulated Metal you please, (except gold) with half as much in weight of common sulphur, closed up in a strong melting pot or crucible, such as doth not let the sulphur go through, for the space of half an hour, until that the sulphur hath penetrated and broken the plates of Metal: Then beat them into powder, mix them with the like quantity in weight of common salt, and so distil it after the way above mentioned, and you will get a volatile spirit of great vertue: and every such spirit is to be used for such special part or member of the Body, as the Metal is proper for, out of which the spirit is made. So silver for the brain; Tinn for the lungs, Lead for the spleen, and so forth.

Of Zinck there is distilled both a volatile and also an acid spirit, good for the heart; whether it be made by the help of the spirit of vitriol, or of salt, or of allome: or else by the means of Sulphur; for Zinck is of the nature of gold.

The black scoria of the Regulus Martis, being first faln asunder in the air, yields likewise a very strong sulphureous volatile spirit, not much unlike in vertue unto the former.

The like Sulphureous volatile spirits may be made also of other minerals, which for brevities sake we omit, as also in regard, that they are almost the same in vertue.

Take two parts of Allome, and one part of salt nitre, make them both into powder, mix them well together, and cast into the still a little and a little thereof, as above in the making of other spirits hath been taught, and there cometh over an acid spirit together with the volatile spirit; and so many pounds as there is of the materials, which are to be cast in, so many pounds of water must be put into the receiver, to the end that the volatile spirits may so much the better be caught and saved. And when the distillation is performed, the two spirits may be separated by the means of a gentle rectification made in Balneo; and you must take good heed, that you get the volatile spirit pure by changing the receiver in good time, so that no flegme be mixed with the red spirit, whereby it will be weakened and turn white. The mark whereby you may perceive, whither the spirit or the flegme doth go forth is this: when the volatile spirit goeth, then the receiver looketh of a deep red: and afterward when the flegme doth come, the receiver looks white again: and lastly, when the heavy acid spirit goeth, then the receiver to be red again, but not so as it was, when the first volatile spirit came over.

This spirit may also be made and distilled after another way, viz. mixing the salt nitre with twice as much bole or brick dust, and so framed into little balls to prevent melting: but no way is so good as the first, especially when you will have the red volatile spirit.

This volatile spirit, which (being quite freed from flegm) remaineth always red, and doth look like blood, in all occasions may be accounted like in vertue unto the former sulphureous spirits, especially in extinguishing of inflammations and Gangreens it is a great treasure, clothes being dipt in it, and laid upon the grieved place; Also it goeth almost beyond all other medicines in the Erysipelas and colick: and if there be any congealed blood in the body (which came by a fall or blow) this spirit outwardly applyed with such waters as are proper for the grief, and also taken inwardly, doth dissolve and expell it: and being mingled with the volatile spirit of urin it doth yield a wonderful kind of salt, as hereafter shall be taught.

The heavy and corrosive spirit of salt nitre is not much used in Physick, though it be found almost in all Apothecaries shops, and there is kept for such use, as above hath been mentioned of the spirit of vitriol, viz. to make their conserves, and cooling-drinks tast sowrish. Also it is used by some in the colick, but it is too great a corrosive, and too gross to be used for that purpose; and although its corrosiveness may be mitigated in some measure, by adding of water thereto, yet in goodness and vertue it is not comparable at all to the volatile spirit, but is as far different from it, as black from white, and therefore the other is fittest to be used in Physick; but this in dealing with metals and minerals, for to reduce them into vitriols, calxes, flores, and crocus.

If you dissolve common salt (which hath been decrepitated first) in this acid spirit of salt nitre, & rectifie it by a glass retort in sand by a good strong fire, it will be so strong, that it is able to dissolve gold, and all other metals and minerals, except silver and sulphur; and several metals may by the means thereof be separated much better than by that Aqua regia which hath been made by adding of Salt Armoniack. But if you rectifie it with lapis calaminaris or Zinck, it will be stronger yet, so as to be able to dissolve all metals and Minerals (silver and sulphur excepted) whereby in the handling of Metals, much more may be effected, than with common spirit of salt nitre or Aqua fortis, as hereafter shall be taught: and first in the preparing of gold.

Take of fine granulated or laminated gold (whither it be refined by Antimony or Aqua fortis) as much as you please: put it in a little Glass body, and pour four or five times as much of Aqua regis upon it, set it stopt with a Paper in a gourd in warm sand; and the Aqua regis within the space of one or two hours will dissolve the gold quite into a yellow water: but if it have not done so, it is a sign that either the water was not strong enough, or that there was too little of it for to dissolve it. Then pour the solution from the gold, which is not dissolved yet, into another glass, and pour more of fresh Aqua Regia upon the gold: set it again to dissolve in warm sand or ashes, and the remaining gold will likewise be dissolved by it, and then there will remain no more, but a little white calx, which is nothing else but silver, which could not be dissolved by the Aqua Regia (for the Aqua Regia, whether it be made after the common way with salt Armoniack, or else with common salt, doth not dissolve silver) so in like manner common Aqua fortis, or spirit of salt nitre dissolveth no gold; but all other metals are dissolved as well by strong Aqua fortis as by Aqua Regia. And therefore you must be careful to take such gold as is not mixed with Copper, else your work would be spoiled: for if there were any Copper mixed with it, then that likewise would be dissolved and precipitated together with the gold; and it would be a hindrance to the kindling or fulminating thereof: but if you can get no gold, that is without Copper, then take Ducats or Rose-nobles, which ought to have no Addition of Copper, but only of a little Silver, which doth not hurt, because that it cannot be dissolved by the Aqua Regia, but remaineth in the bottom in a white powder. Make those Ducats or Rose-nobles red hot, and afterward bend them and make them up in Rolls, and throw them into the Aqua Regia for to dissolve. All the gold being turned into a yellow water, and poured off, pour into it by drops a pure oyl made of the Salt of Tartar, per deliquium, and the gold will be precipitated by the contrary liquor of Salt of Tartar into a brown yellow powder, and the solution will be clear. But you must take heed, to pour no more oyl of Tartar into it than is needful for the precipitation of the gold; else part of the precipitated gold would be dissolved again, and so cause your loss. The gold being well precipitated, pour off the clear water from the gold calx by inclination, and pour upon it warm rain or other sweet water, stir it together with a clean stick of wood, and set it in a warm place, until the gold is settled, so that the water standeth clear upon it again; then pour it off, and pour on other fresh water, and let it extract the saltness out of the gold calx: and this pouring off, and then pouring on of fresh water again, must be reiterated so often, until no sharpness or saltness more be perceived in the water that hath been poured off: Then set the edulcorated gold into the Sun or another warm place for to dry. But you must take heed that it have no greater heat than the heat of the Sun is in May or June, else it would kindle or take fire, and (especially if there be much of it) give such a thunderclap, that the hearing of those that stand by, would be much endangered thereby, and therefore I advice you to beware, and cautious in the handling of it, lest you run the hazard both of your gold and of your health by your over-sight.

There is also another way for to edulcorate your precipitated gold, viz. thus, Take it together with the salt liquor, and pour it into a funnel lined with brown Paper laid double, and so let the water run through into a glass vessel, whereupon the funnel doth rest, and pour on other warm water, and let it run through likewise; do this again and again, until that the water come from it as sweet as it was poured on. Then take the Paper with the edulcorated gold calx, out of the funnel, lay it, together with the paper, upon other brown paper lying severally double together, and the dry paper will attract all the moistness out of the gold calx, so that the gold will be dryed the sooner. Which being dry, take it out of the filtering paper, and put it into another that is clean, and so lay it aside, and keep it for use. The salt water that came through by filtering, may be evaporated in a little glass body (standing in sand) to the dryness of the salt, which is to be kept from the air: for it is likewise useful in Physick; because some vertue of the nature of gold is yet hidden in it: though one would not think it, in regard that it is so fair, bright and clear, which for all that may be observed by this, that when you melt it in a clean covered crucible or pot, and pour it afterward into a clean Copper morter or bason (being first made warm) you get a purple-coloured salt, whereof 6, 9, 12, to 24. grains given inwardly, doth cleanse and purge the stomach and bowels, and especially it is useful in feavers and other diseases of the stomach. But in the crucible, out of which the salt hath been poured, you will find an earthy substance, which hath separated it self from the salt, and looketh yellowish; this being taken out and melted in a little crucible by a strong fire, turneth to a yellow glass, which is impregnated with the Tincture of Gold, and doth yield a grain of Silver in every regard like unto common cupellated silver, wherein no gold is found, which is to be admired: because that all Chymists are of opinion, that no Aqua regia can dissolve silver which is true. The question therefore is, from whence or how this silver came into the salt, since no Aqua Regia doth dissolve silver? whereupon some perchance may answer, that it must have been in the oyl of Tartar, in regard that many do believe, that the salts likewise may be turned into metals, which I do not gainsay, but only deny that it could have been done here; for if that silver could have been existent in the Aqua Regia, or salt of Tartar (whereas Aqua Regia cannot bear any) it would have been precipitated together with the gold. But that it was no common silver, but gold which turned to silver after it was deprived of its Tincture, I shall briefly endeavour to prove. For that the salt waters (of Aqua Regia and salt of Tartar) out of which the gold hath been precipitated, is of that nature, before it be coagulated to salt, though it be quite clear and white, that if you put a feather in it, it will be dyed purple within few days, which purple colour comes from the gold, and not from silver, in regard that silver doth dye red or black: and hence it appeareth, that the salt water hath retained something of gold.

Now some body peradventure may ask, if that the said salt water hath retained some gold, how is it then, that in the melting, no gold comes forth, but only silver? To which I answer, that some salts are of that nature, that in the melting, they take from gold its colour and soul; whereof if the gold be truly deprived, it is then no more gold, nor can be such; neither is it silver, but remaineth only a volatile black body, good for nothing, which also proveth much more unfixt than common Lead, not able to endure any force of fire, much less the cupel: But like Mercury or Arsenick vanisheth (or flyeth away) by a small heat. Hence it may be gathered, that the fixedness (or fixity) of gold doth consist in its soul or Tincture, and not in its body, and therefore it is credible, that gold may be anatomized, its best or purer part separated from the grosser (or courser) and so that a Tingent medicine (or Tincture) may be made of it. But whether this be the right way, whereby the universal medicine of the ancient Philosophers (by whose means all metals can be changed or transmuted into gold) is to be attained unto, I will not dispute; yet I believe that peradventure there may be another subject, endued with a far higher Tincture than gold is, which obtained no more from nature, than it doth need it self for its own fixedness. However, we may safely believe, that a true Anima or Tincture of gold, if it be well separated from its impure black body, may be exalted and improved in colour; so that afterwards of an imperfect body a greater quantity, than that was from which it was abstracted, may be improved and brought to the perfection of gold. But waving all this, it is true and certain, that if the gold be deprived of its Tincture, the remaining body can no more be gold; as is demonstrated more at large in my Treatise (de Auro potabili vero) of the true potable Gold: And this I mentioned here onely therefore, that in case the lover of this Art, in his work should meet perchance with such a white grain, he may know, from whence it doth proceed.

I could have forborn to set down the preparation of the fulminating gold, and so save paper and time, in regard that it is described by others: but because I promised in the first part to teach how to make the flores of gold, and that those are to be made out of fulminating (or thundring) gold, I thought it not amiss to describe its preparation, that the lover of this Art need not first have his recourse to another book for to find out the preparation, but by this my book may be furnished with a perfect instruction for the making of the flores of gold, and this is the common way for to make Aurum fulminans, known unto most Chymists; but in regard that easily an error may be committed in it, either by pouring on too much of the liquor of Tartar (especially when it is not pure enough, so that not all the gold doth precipitate, but part of it remaineth in the solution, whereby you would have loss; or else, the gold falling or precipitating into a heavy calx, which doth not fulminate well, and is unfit for to be sublimed into flores.

Therefore I will here set down another and much better way, whereby the gold may be precipitated quite and clean out of the Aqua Regia without the least loss, and so that it cometh to be very light and yellow, and doth fulminate twice as strong as the former, and there is no other difference between this and the former preparation, but only that instead of the oyl of Tartar, you take the spirit of urine, or of salt armoniack for to precipitate the dissolved gold thereby; and the gold (as before said) will be precipitated much purer, than it is done by the liquor of the salt of Tartar, and being precipitated, it is to be edulcorated and dryed, as above in the first preparation hath been taught.

There is little to write of the use of Aurum fulminans in physick; for because it is not unlockt, but is only a gross calx and not acceptable to the nature of man, it can do no miracle. And although it be used to be given per se from 6, 8, 12. grains to ℈ i. for to provoke sweating in the Plague, and other malignant feavers, yet it would never succeed so well as was expected. Some have mixed it with the like weight of common sulphur, and made it red hot (or calcined it) whereby they deprived it of its fulminating vertue, supposing thus to get a better medicine, but all in vain, for the gold calx would not be amended by such a gross preparation. But how to prepare a good medicine out of Aurum fulminans, so that it may be evidently seen, that the gold is no dead body, nor unfit for physick, but that it may be made quick and fit for to put forth or shew forth those vertues which it pleased God to treasure up in it, I shall here briefly discover.

First, get such an instrument (as above hath been taught) made for you out of Copper, but not too big, nor with a lid at the top, but only with a pipe, unto which a receiver may be applyed, which must not be luted to it; but it sufficeth, that the pipe enter far into the belly of the receiver; and at the lower part it must have a flat bottom, that it may be able to stand: over the bottom there must be a little hole with a little door, that closeth very exactly: and there must be also two little plates or scales of silver or copper, as big as the nail of ones finger, whereupon the Aurum fulminans is to be set into the Instrument; which is to stand upon a Trevet, under which you are to lay some burning Coals for to warm or heat the bottom withal. The Instrument together with the glass Receiver being so ordered, that it stands fast, and also the bottom thereof being warmed or heated, then with little pincers one of the little scales, containing 2, 3, or 4. grains of Aurum fulminans must be conveyed upon the Instrument set upon the warm bottom, and then shut the little door, and when the gold doth feel the heat, it kindleth and giveth a clap, and there is caused a separation, and especial unlocking of the gold; for as soon as the clap is done, the gold doth go through the pipe like a purple coloured smoak into the receiver, and sticks on every where like a purple coloured powder. When the smoak is vanished, which is soon done, then take the empty scale out of the Instrument or Oven, and set it with the gold, which will likewise fulminate and yield its flores. Then the first being cooled in the mean time, is to be filled again and put in, instead of that which is empty, and taken out, putting in one scale after another by turns, continue it so long till you have got flores enough: After the sublimation is performed, let the Copper Vessel grow cool, and then sweep or brush the gold powder which is not sublimed with a haires foot, or goose feather out of the vessel, which powder serves for nothing, but to be melted with a little borax, and it will be good gold again, but onely somewhat paler than it was before it was made into fulminating gold. But the flores in the receiver cannot be brushed out thus, especially when they are cast in with an addition of salt Nitre, as by the flores of silver hereafter shall be taught, because they are something moist, and therefore pour in as much of dephlegmed Tartarised spirit of wine unto it, as you think to be enough, for to wash off the flores with. This done, pour out the spirit of wine, together with the burnt Phœnix into a clean glass, with a long neck, set it (being well luted first) into a gentle Balneum, or into warm ashes for some dayes, and the spirit of wine in the mean time will be coloured with a fair red, which you must pour off and then pour on other fresh spirit and set it in a warm place for to be dissolved, this being likewise coloured, put both the extracts together in a little glass body, and abstract the spirit of wine (in Balneo) from the Tincture, which will be a little in quantity, but of a high red colour and pleasant in taste. The remaining flores from which the Tincture is extracted, may be with water washed out of the glass, and then dryed if they are to be melted; and they will yield a little pale gold, and the most part turneth into a brown glass, out of which perchance something else that is good may be made, but unknown to me as yet.

N. B. If you mix the Aurum fulminans with some salt nitre, before fulmination, then the flores will be the more soluble, so that they yield their Tincture sooner and more freely, than alone of themselves; and if you please, you may adde thereto thrice as much salt nitre, and so sublime them in flores, in the same manner, as shall be taught for the making of the flores of silver.

The extracted Tincture is one of the chiefest of those medicines, which comfort & cheer up the heart of man, renew and restore to youthfulness, and cleanse the impure blood in the whole body, whereby many horrible diseases, as the leprosie, the pox, and like may be rooted out.

But whether this Tincture by the help of fire may be further advanced into a fixed substance I do not know: for I have not proceeded further in it, than here is mentioned.

Having promised in the first part of this book (when I was describing the preparation of flores out of Metals) to teach in the second part to make the flores of gold and silver, those of gold being dispatcht; there followeth now in order after the gold, to speak also of silver and of its preparation, which is to be thus performed.

Take of thin laminated or small granulated fine silver as much as you please, put it into a little separating glass body, and pour upon it twice as much in weight of rectified spirit of salt nitre, and the spirit of salt nitre will presently begin to work upon the silver and to dissolve it. But when it will not dissolve any more in the cold, then you must put the glass body into warm sand or ashes, and the water will presently begin to work again; let the glass stand in the warm ashes, until all the silver be dissolved. Then put the solution out of the little glass body, into another such as is cut off at the top, and put on a little head or Limbeck, and in sand abstract the moity of the spirit of salt nitre from the dissolved silver; then let the glass body remain in the sand till it be cool; after take it out, and let it rest for a day and a night, and the silver will turn into white foliated crystals, from which you must pour off the remaining solution which is not turned; and from thence abstract again the moity of the spirit, and let it shoot or turn in a cold place; and this abstracting and crystallising you are to reiterate, until almost all the silver is turned to Crystals; which you must take out and lay upon filtring paper to dry, and so keep it for such further use, as hereafter shall be taught. The remaining solution, which is not crystallised, you may in a copper vessel by adding of sweet water thereto, precipitate over the fire into a calx, and then edulcorate and dry it, and keep it for other use, or else melt it again into a body. Or else you may precipitate the same with salt water, and so edulcorate and dry it; and you will have a calx, which doth melt by a gentle fire, and is of a special nature, and in the spirit of urin, of salt Armoniack, of Harts-horn, of Amber, of Soot, and of hair it doth easily dissolve; and it may be prepared or turned into good medicines, as shortly in our treating of the spirit of urin shall be taught. Or else, you may choose not to precipitate the remaining solution of silver, but with the spirit of urin to extract an excellent Tincture, as hereafter shall be taught.

These crystals may safely be used in Physick alone by themselves 3, 6, 9, 12. graines thereof being mixed with a little sugar, or else made up into pills; they do purge very gently and without danger; but by reason of their bitterness they are somewhat untoothsome to take; also, if they be not made up into pills, they colour the lips, tongue and mouth quite black (but the reason of that blackness belongeth not to this place to treat of, but shall by and by follow hereafter). Also if they touch metals, as Silver, Copper and Tin, they make them black and ugly, and therefore they are not much used. But if you put into the solution of silver (before it be reduced into Crystals) half as much quicksilver as there was of the silver, and so dissolve them together and afterwards let them shoot together, there will come forth very fair little square stones like unto Allome, which do not melt in the air, as the former foliated ones use to do; neither are so bitter, and they purge also quicker and better, than those that are made only of silver.

Take of the foliated Crystals of Silver as many as you please, and upon a grinding stone made warm first, grind as much purified and well dryed salt nitre amongst it, then put into your Iron distilling vessel (to the pipe whereof there is to be applyed and luted a great receiver) coles made into powder two inches high, and make a fire under it, that the vessel every where together with the coles that are in it, become red hot. Then take off the lid, and with a ladle throw in at once of your Crystals of silver ʒ i. more or less, according as you think that your receiver in regard of its bigness is able to bear. This done, presently put on the lid, and the salt nitre together with the crystals of silver will be kindled by the coles that lye on the bottom of the vessel, and there will come forth a white silver fume through the pipe into the receiver, and after a while when the cloud is vanished in the receiver, cast in more, and continue this so long, and until all your prepared silver is cast in; then let it cool, and take off the receiver, and pour into it good Alcolized spirit of wine, and wash the flores with it out of the receiver, and proceed further with them, as above you have been taught to proceed with the gold, and you will get a greenish liquor, which is very good for the brain.

Take the coles out of the distilling vessel, and make them into fine powder, and wash them out with water, to the end that the light cole-dust may be got from it, and you will find much silver dust (or a great many little silver grains) which the salt nitre could not force over, which you may reduce, for it will be good silver.

There may also be made a very good medicine out of the crystals of silver, which will be little inferior to the former, whereby the diseases and infirmities of the brain may be very well remedied, which is done thus.

Pour upon Crystals of silver twice or thrice as much (in weight) of the strongest spirit of Salt Armoniack, put it in a glass with a long neck well closed, into a very gentle warmth for the space of 8. or 14. days in digestion, and the spirit of salt Armoniack will be tinged with a very fair blew colour from the silver, then pour it off, and filtre it through brown paper, and then put it in a little glass retort or glass body, and abstract in Balneo by a gentle fire, almost all the spirit of salt Armoniack (which is still good for use) and there will remain in the bottom a grass-green Liquor, which is to be kept for a Medicine.

But in case that you should miss, and abstract too much of the spirit from the Tincture of silver, so that the Tincture be quite dry and turned to a green Salt, then you must pour upon it again as much of the spirit of Salt Armoniack, as will dissolve the green salt again to a green Liquor, but if you desire to have the Tincture purer yet, then abstract all moistness from it, to a stony dryness: upon which you must pour good spirit of Wine, which will quickly dissolve the stone, and then filtre it, and there will remain feces, and the Tincture will be fairer: from which you must abstract most of the spirit of wine, and the Tincture will be so much the higher in vertue. But if you please, you may distil that green salt or stone (before it be extracted again with that spirit of wine) in a little glass retort, and you will get a subtile spirit and a sharp oyl, and in the bottom of the retort there remaineth a very fusile silver which could not come over.

It is to be admired, that when you pour spirit of salt Armoniack, or spirit of wine upon that stone, for to dissolve it, that the glass comes to be so cold by it, that you hardly are able to endure it in your hand, which coldness in my opinion cometh from the silver (being so well unlockt) which naturally is cold.

This green Liquor serveth not only for a medicine, but also for other Chymical operations (for both Copper and glass may be easily and very fairly silvered over therewith) very useful for those that are curious and love to make a shew with fair houshold-stuff; for if you get dishes, trencher-plates, salters, cups and other vessels made of glass, after the same fashion as those of silver use to be made, you may very easily and without any considerable charge silver them over therewith within and without, so that by the eye they cannot be discerned from true silver plate.

Besides the above-related good Medicines, there may be made another and especial good one out of the crystals of silver, viz. dissolving and digesting them (for a space of time) with the universal water, which hath been distilled by nature it self; and is known to every body: and after its digesting for a short time, and change into several colours, there will be found a pleasant essence, which is not so bitter as the above-described green liquor, which is not brought yet by heat to ripeness and maturation.

N. B. In this sweet universal Menstruum, may also all other metals by a small heat and the digestion of a long time be ripened and fitted for Medicines (having first been reduced into their vitriols and salts) and then they are no more dead bodies, but by this preparation have recovered a new Life, and are no more the metals of the covetous, but may be called the metals of the Philosophers, and of the Physicians.

Lastly, there may be many pretty things more effected (besides the medicinal use) by means of the Crystals of silver, viz. when you dissolve them in ordinary sweet rain water, you may dye beards, hair, skin, and nails of men or beasts into carnation or pink red, brown and black, according as you have put more or less thereof in the water; or else, according as the hair was more or less times wetted therewith, whereby the aspect of Man and Beast (which sometimes in several occasions may not be contemned) is changed, so that they cannot be known.

This colouring or dye may be also performed with Lead or Mercury no less than with silver, but otherwise prepared, whereof in the fourth part.

Now I have taught how to make flores and tinctures of gold and silver by help of the acid spirit of Nitre. There may be many other medicines taught to be made out of them, but in regard that they belong not to this place, they shall be reserved for other places of this second, and also for the other following parts.

As by the help of the spirit of Nitre, good Medicines may be made out of gold and silver, so the like may be done out of other inferiour metals. But in regard that their description is fitter for other places of this Book, I omit them here. Yet nevertheless, I thought good to describe one preparation of every metal; after Silver therefore followeth now Copper.

Dissolve burnt plates of Copper in spirit of salt, and abstract the spirit again from thence to a dryness, but not too hard, and there will a green mass remain behind, which you may cast in by little and little, and so distil it, as of silver hath been taught. It doth yield a strong and powerful spirit, and flores also for outward use in putrid wounds, to lay a good ground thereby for the healing.

In the same manner you may proceed with iron and steel, and there will remain behind a good crocus of a great stipticity or astringency, especially out of iron or steel, and may with good success be mixed with oyntments and plaisters.

If Tin or Lead be dissolved therein, after the abstracting of part of the spirit, they will shoot into clear and sweet crystals. But Tin is not so easily dissolved as Lead; both may safely be used for medicines. Also there may be Spirits and flores got out of them by distilling. The rehearsing of the Preparation is needless, for what for the preparing of silver hath been taught, is to be understood also of other metals.

The Crystals of Lead are admirably good to be used in the plague for to provoke sweating and expel the venome out of the body; they may also with credit be used in the bloody flux. Externally dissolved in water, and clothes dipt therein and applied, they excellently cool and quench all inflammations, in what part of the body soever they do befal. Likewise the spirit thereof used per se (and the flores mixed among oyntments) do their part sufficiently.

But the crystals of Tin do not prove altogether so quick in operation, though they do act their part also, and they are more pleasant than those that are made of Lead; for in Tin there is found a pure sulphur of gold; but in Lead a white sulphur of silver, as is proved in my Treatise of the generation and nature of Metals.

When you dissolve common Mercury in rectified spirit of Nitre, and abstract the spirit from it again, then there will remain behind a fair red glistering precipitate; but when the spirit is not rectified, it will not be so fair, because that the impurity of the spirit remains with the Mercury and pollutes it. This calcinated Mercury is called by some Mercurius præcipitatus, and by others Turbith minerale, wherewith the Surgeons, and sometimes other unskilful Physicians do cure the Pox; they give at once 6, 8, 10. grains, (more or less) according to its preparation and force in operation to the patient; for if the spirit be not too much abstracted from it, it worketh much stronger, than when by a strong fire it is quite separated from it; for the spirits that remain with the Mercury make it quick and active, which else without the spirits would not be such.

The other metals also, if they be not first made soluble by salts or spirits, can perform either none or but very small operation, unless it be Zink or Iron, which being easily soluble, are able to work without any foregoing dissolution, as hath been shewn above, when we treated of the oyl of vitriol. But that the sharp spirits are the cause of that operation, may hence be perceived, and made manifest; that although you take ℥ ss. of quick-silver and pour it down into the stomach, yet it would run out again beneath, as above it was poured in. But if it be prepared with spirits or salts, then but few grains of it will work strongly, and the more it is made soluble, the stronger it worketh; as you may see when it is sublimed from salt and vitriol, that it groweth so strong thereby, that one grain doth work more than eight or ten grains of Turbith Mineral, and three or four grains thereof would kill a man, by reason of its mighty strength. Also it worketh extreamly, and much more than the sublimate, when it is dissolved in spirit of Nitre and crystalized, so that you cannot well take it upon your tongue without danger. Which some perceiving, evaporate the Aqua fortis by a gentle heat from it, so that the Mercurius remained yellow, which in a smaller dose wrought more than the red, from which the spirits were quite evaporated. And they used it only externally, strewing it into impure sores, for to corrode or fret or away the proud flesh, not without great pain to the patient: but also without distinction of young or old gave it inwardly for to purge; which is one of the most hurtful Purges that can be used. For this evil guest, however he be prepared, cannot leave his tricks, unless he be reduced into such a substance, as that it never can be brought back to a running Mercury, for then much good can be done in physick without any hurt or prejudice to the health of man, whereof perchance something more shall be said in another place.

I cannot omit for the benefit of young innocent Children, to discover a great abuse. For it is grown very common almost among all that deal in physick, that as soon as a little child is not well before they know whether it will be troubled with worms, or with any thing else, they presently fall upon Mercury, supposing that in regard it hath no taste, it is so much the better for to get the Children to take it for to kill the Worms.

But those men do not know the hurtful nature of it, which it doth shew against the sinews and Nerves: For some are of opinion, that if they know to prepare Mercury so, that it can be given in a greater dose (as is to be seen in sublimed Mercurius dulcis) that then it is excellently prepared: but they are in a great errour, and it were much better, it were not so well prepared, that the less hurt might be done to Man, in regard that then they durst not give it in so great a dose. For if that which is prepared with Aqua fortis or spirit of salt nitre be used in the pox to men that are advanced in years, it cannot do so much hurt, because it is given in a small dose, and doth work with them, whereby nature gets help for to overcome and expel that hurtful venome, and its malignity is abated by the strong salivation, which provident nature hath planted in it, so that not so much mischief can come by it, as by Mercurius dulcis, whereof is given to little weak Children from ten to thirty grains at once, which commonly (unless they be of a strong nature, and do grow it out) doth cause a weakness and lameness in their limbs, so that (if they do not come to be quite lame at last) they have a long time to struggle withal, till they overcome it.

In like manner those also do err, which do shake Mercury in water or beer so long, until the water come to be gray-coloured, and so give that water or beer to little children to drink for the Worms, pretending that they do not give the substance or body of Mercury, but only its vertue. But this gross Preparation is no better than if they had ministred the running Mercury it self. Neither have I ever seen that the use of Mercurius dulcis, or of the gray coloured water was seconded with good success in killing of the Worms. But it is credible, that it may be done by yellow or red precipitate, in regard of its strong operation. But who would be such an Enemy to his Child, as to plague and torture it with such a hurtful and murthering medicine; especially there being other medicines to be had, which do no harm to the children, as is to be found in iron or steel, and the sweet oyl of vitriol.

And so much of the abuse of Mercury: I hope it will be a good warning unto many, so that they will not so easily billet such a tyrannical guest in any ones house, whereby the ruine thereof of necessity must follow. And that cure deserveth no praise at all, whereby one member is cured with the hurt of two or three other members. As we see by the Pox, when one infected member is cured by Mercury, and that but half, and not firm at all, that all the rest of the body is endangered thereby for the future. And therefore it would be much better that such crude horse-physick might be severed from good medicaments, and such used instead of them, as may firmly, safely, and without prejudice to other parts perform the cure, of which kind several are taught in this book. But in case that you have Patients, which have been spoiled by such an ill-prepared Mercury, then there is no better remedy to restore them, than by medicines made of metals, wherewith Mercury hath great affinity, as of gold and silver: for when they are often used, they attract the Mercury out of all the members, and carry it along with them out of the body, and so do rid the body thereof. But externally the precipitated Mercury may more safely be used, than internally, in case there be nothing else to be had, viz. to corrode or eat away the proud flesh out of a wound. But if instead of it there should be used the corrosive oyl of Antimony, Vitriol, Allome or common salt it would be better, and the cure much the speedier; and it would be better yet, that in the beginning good medicaments were used to fresh wounds, and not by carelesness to reduce them to that ill condition, that afterwards by painful corrosives they must be taken away. But such a Mercury would serve best of all for souldiers, beggers, and children that go to school; for if it be strewed upon the head of children, or into their cloathes, no louse will abide there any longer. In which case Mercury must by his preparation not be made red, but onely yellow, and it must be used warily, and not be strewed on too thick, lest the flesh be corroded, which would be the occasion of great mischief.

Out of Salt nitre and vitriol, taking of each a like quantity (or if the water is to be not altogether so strong) two parts of vitriol to one part of salt nitre, a water distilled is good to dissolve metals therewith, and to separate them from one another; as gold from silver, and silver from gold, which in the fourth part punctually shall be taught.

The Aqua fortis serveth also for many other Chymical operations to dissolve and fit metals thereby, that they may be reduced the easier into medicaments: but because the spirit of salt nitre and Aqua fortis are almost all one, and have like operations: for if the Aqua fortis be dephlegmed and rectified, you may perform the same operations with it, which possibly may be performed with the spirit of salt nitre; and on the other side the spirit of salt nitre will do all that can be done with the Aqua fortis, whereof in the fourth Part shall be spoken more at large.

Now I know well that ignorant laborators (which do all their work according to custome, without diving any further into the Nature of things, will count me an Heretick (because I teach, that the Aqua fortis made of vitriol and salt nitre is of the same nature and condition with the spirit of salt nitre, which is made without vitriol) saying that the Aqua fortis doth partake likewise of the spirit of vitriol, because vitriol also is used in the preparation of it. To which I answer, that although vitriol be used in the preparation of it, yet for all that in the distilling, nothing or but very little of its spirit comes over with the spirit of salt nitre, and that by so small a heat it cannot rise so high, as the spirit of salt nitre doth: and the vitriol is added onely therefore unto the salt nitre that it may hinder its melting together, and so the more facilitate its going into a spirit. And the more to be convinced of this truth, the unbelieving may add to such spirit of salt nitre, as is made by it self, a little of oyl of vitriol likewise made by it self, and try to dissolve silver guilded with it, and he will find that his spirit of salt nitre by the spirit of vitriol is made unfit to make a seperation; for it preyeth notably upon the gold, which is not done by Aqua fortis.

There may also be made a spirit of salt nitre with sulphur, which is still in use with many, viz. they take a strong earthen retort, which hath a pipe at the top, and fasten it into a furnace, and having put salt nitre into it, they let it melt, and then through the pipe they throw peeces of sulphur of the bigness of a pea, one after another, which being kindled, together with the nitre doth yield a spirit called by some spirit of salt nitre, and by others oyl of sulphur, but falsely; for it is neither of both, in regard that metals cannot be dissolved therewith as they are done with other spirit of salt nitre or sulphur; neither is there any great use for it in physick, and if it were good for any Chymical operations, by the help of my distilling instrument might easily be made and in great quantity,

N. B. But if salt nitre be mixed with sulphur in due proportion, and in the first furnace be cast upon quick coles, then all will be burnt, and a strong spirit cometh over, whose vertue is needless here to describe; but more shall be mentioned of it in another place.

Among the Physitians of this latter age, there is mention made of another spirit, which they make of Antimony, Sulphur, and salt nitre, a like quantity taken of each, which they call Clissus, and which they have in high esteem, and not without cause, because it can do much good, if it be well prepared.

The inventor, for the making thereof used a retort with a pipe, as was mentioned by the sulphurized spirit of salt nitre, through which pipe he threw in his mixture. And it is a good way if no better be known: but if the Author had known my invention and way of distilling, I doubt not but he would have set aside his, that hath a nose or pipe retort, and made use of mine.

The materials indeed are good, but not the weight or proportion; for to what purpose so great a quantity of sulphur, it being not able to burn away all with so small a quantity of salt nitre. And if it doth not burn away, but only sublime & stop the neck of the retort, whereby the distillation is hindered, how can it then yield any vertue? Therefore you ought to take not so much sulphur, but only such a quantity as will serve to kindle the salt nitre, viz. to ℔ i. of salt nitre four drams of sulphur: but because Antimony also is one of the ingredients, which hath likewise much sulphur (for there is no Antimony so pure, but it containeth much combustible sulphur, as in the fourth part of this book shall be proved:) therefore it is needless to add so much sulphur unto Antimony, to make it burn, because it hath enough of it self. And therefore I will set down my composition, which I found to be better than the first.

Take Antimony ℔ i. salt nitre ℔ ij. sulphur ℥ iij. the materials must be made into small powder and well mixed, and at once cast in ℥ ij. thereof, and there will come over a sulphureous acid spirit of Antimony, which will mix it self with the water, which hath been put before in the receiver; which after the distillation is finished must be taken out and kept close for its use. It is a very good diaphoretick (or sweat provoking) medicine especially in feavers, the plague, epilepsie, and all other diseases, whose cure must be performed by sweating. The Caput Mortuum may be sublimed into flores in that furnace, which is described in the first part.

In the very same manner there may also be distilled a good sweat-provoking spirit out of salt nitre and Tartar, a like quantity taken of each, which is very good to be used in the plague and malignant feavers.

The Caput Mortuum is a good melting powder for to reduce the calxes of metals therewith; or else you may let it dissolve in a moist place to oyl of Tartar.

A much better spirit yet may be made of Tartar, salt nitre, and Antimony, a like quantity being taken of each and made into fine powder, and mixed well together, which though it be not so pleasant to take, is therefore not to be despised. For not only in the plague and feavers, but also in all obstructions and corruptions of blood it may be used with admiration of its speedy help.

The Caput Mortuum may be taken out, and melted in a crucible, and it will yield a Regulus, the use whereof is described in the fourth part. Out of the scoria or dross a red Tincture may be extracted with spirit of wine, which is very useful in many diseases. But before you extract with spirit of wine, you may get a red lixivium out of it with sweet water, which lixivium may be used externally for to mend the faults of the skin and to free it from scabbiness.

Upon this lixivium if you pour Vinegar or any other acid spirit, there will precipitate a red powder, which if it be edulcorated and dryed may be used in physick. It is called by some sulphur auratum diaphoreticum: but it is no Diaphoretick, but maketh strong vomits, and so in case of necessity, when you have no better medicine at hand, it may be used for a vomitory from 6, 7, 9, 10, 15.

Also out of the scoria there may be extracted a fair Sulphur with the spirit of urin and distilled over the Limbeck, which is very good for all diseases of the lungs.

If you mix stone-coales with a like quantity of salt nitre, and distill them, you will get an admirable spirit and good to be used outwardly; for it cleanseth and consolidateth wounds exceedingly, and there will also come over a metallical vertue in the form of a red powder, which must be separated from the spirit, and kept for its use. But if you cast in stone-coles alone by themselves, and distill them, there will come over not only a sharp spirit, but also a hot and blood red oyl, which doth powerfully dry and heal all running ulcers; especially it will heal a scald head better than any other medicine, and it doth consume also all moist and spongious excrescencies in the skin, where ever they be: but if you sublime stone-coles in the furnace described in the first part, there comes over, an acid metallical spirit, and a great deal of black light flores, which suddenly stanch bleeding, and used in plaisters, are as good as other metallical flores.

If you take one part of sulphur, two parts of nitre, and three parts of vitriol, and distill them, you will get a graduating Aqua fortis, which smelleth strongly of sulphur; for the sulphur is made volatile by the salt nitre and vitriol. It is better for separating of metals, than the common Aqua fortis.

If silver be put in, it groweth black, but not fixed; some of it poured into a solution of silver a great deal of black calx will precipitate, but doth not abide the tryal. You may also abstract a strong sulphureous volatile spirit from it, which hath like vertue as well internally as externally for bathes, and may be used like unto a volatile spirit of Vitriol or Allome.

If you take white Arsenick and pure salt nitre of each a like quantity ground into fine powder, and distill them, you will get a blew spirit, which is very strong, but no water must be put into the receiver, else it would turn white, for the Arsenick, from which the blew cometh, is precipitated by the water. This spirit dissolveth and graduateth copper as white as silver, and maketh it malleable but not fixed. The remaining Caput Mortuum maketh the copper white, if it be cemented therewith, but very brittle and unmalleable, but how to get good silver out of Asenick and with profit, you shall find in the fourth part. In physick the blew spirit serveth for all corroding cancrous sores, which if they be anointed therewith, will be killed thereby, and made fit for healing.

If you grind together one part of Sulphur, two parts of Crude Tartar, and four parts of salt nitre, and distill it Philosopher-like, you will get a most admirable spirit, which can play his part both in Physick and Alchymy. I will not advise any body to distill it in a retort; for this mixture, if it groweth warm from beneath, it fulminateth like Gunpowder; but if it be kindled from above, it doth not fulminate, but onely burneth away like a quick fire; metals may be melted and reduced thereby.

If you take one part of salt of Tartar, and one part and a half of Sulphur, with three parts of salt nitre, and grind them together, you will have a commposition, which fulminateth like Aurum fulminans, and the same also (after the same manner as above hath been taught with gold) may be distilled into flores and spirits, which are not without special Vertue and Operation. For the corruption of one thing is the generation of another.

If you make a mixture of one part of Saw-dust made of Tilia or Linden-wood, and two parts of good sulphur, and nine parts of purified and well dryed salt nitre, and cast it in by little and little, there will come over an acid spirit, which may be used outwardly, for to cleanse wounds that are unclean. But if you mix with this composition minerals or metals made into fine powder, and then cast it in and distill it, there will come not only a powerful metallical spirit, but also a good quantity of flores, according to the nature of the mineral, which are of no small vertue: for the minerals and metals are by this quick fire destroyed and reduced to a better condition, whereof many things might be written: but it is not good to reveal all things. Consider this sentence of the Philosophers. It is impossible to destroy without a flame, The combustible Sulphur of the Calx, which the digged Mine doth doe.

Also fusible minerals and metals may not only be melted, therewith, but also cupellated in a moment upon a Table in the hand or in a nut-shell; whereby singular proofs of oares and metals may be made, and much better, than upon a Cupel, whereof further in the fourth part of this book. Here is opened unto us a gate to high things; if entrance be granted unto us, we shall need no more books to look for the Art in them.

If metals be dissolved in their appropriated Menstruums, and in the solution (wherein a due proportion of salt nitre must be dissolved) fine linnen rags be dipt and dryed, you have a prepared metal, which may be kindled, and (as it was mentioned above concerning the saw-dust) through the burning away and consuming of their superfluous sulphur, the mercurial substance of the metal is manifested. And after the distillation is ended, you will find a singular purified calx, which by rubbing coloureth other metals, as that of gold doth guild silver, that of silver silvereth over copper, and copper calx maketh iron look like copper, &c. which colouring though it cannot bring any great profit, yet at least for to shew the possibility, I thought it not amiss to describe it; and perchance something more may be hid in it, which is not given to every one to know.

Of this mischievous composition and diabolical abuse of Gunpowder much might be written: but because this present world taketh only delight in shedding innocent blood, and cannot endure that unrighteous things should be reproved, & good things praised, therefore it is best to be silent, and to let every one answer for himself, when the time cometh that we shall give an account of our stewardship, which perhaps is not far off; and then there will be made a separation of good and bad, by him that tryeth the heart, even as gold is refind in the fire from its dross. And then it will be seen what Christians we have been. We do all bear the name, but do not approve our selves to be such by our works; every one thinketh himself better than others, and for a words sake which one understandeth otherwise, or takes in another sense than the other (and though it be no point, whereon salvation doth depend) one curseth and condemneth another and persecuteth one another unto death, which Christ never taught us to do, but rather did earnestly command us that we should love one another, reward evil with good, and not good with evil, as now a dayes every where they use to do; every one standeth upon his reputation, but the honor of God and his command are in no repute, but are trampled under foot, and Lucifers pride, vain ambition, and Pharisaical hypocrisie or shew of holiness, hath so far got the upper-hand with the learned, that none will leave his contumacy or stubbornness, or recede a little from his opinion, although the whole world should be turned upside down thereby. Are not these fine Christians? By their fruit you shall know them, and not by their words. Woolves are now clothed with sheeps skins, so that none of them almost are to be found, and yet the deeds and works of Woolves are every where extant.

All good manners are turned into bad, women turn men, and men women in their fashion and behaviour, contrary to the institution and ordinance of God and Nature. In brief, the world goeth on crutches. If Heraclitus and Democritus should now behold this present world, they would find exceeding great cause for their lamenting and laughing at it. And therefore it is no marvel, that God sent such a terrible scourge as gun-powder is upon us; and it is credible, that if this do not cause our amendment, that a worse will follow, viz. thunder and lightning falling down from Heaven, whereby the world shall be turned upside down for to make an end of all pride, self-love, ambition, deceit and vanity. For which the whole Creation doth wait, fervently desiring to be delivered from the bondage thereof.

Now this preparation, which is the most hurtful poyson, a terror unto all the living, is nothing else but a fulmen terrestre denouncing unto us the wrath and coming of the Lord. For Christ to judge the world is to come with thundering and lightning: and this earthly thunder perchance is given us for to put us in mind and fear of that which is to come, but this is not so much as thought on by men, who prepare it only for to plague and destroy mankind therewith in a most cruel and abominable manner, as every one knoweth.

For none can deny but that there is no nimbler poyson, than this gunpowder. It is written of the Basiliske, that he killeth man only by his look, which a man may avoid, and there are but few (if any at all) of them found: but this poyson is now prepared and found every where.

How often doth it fall out, that a place wherein this powder is kept is stricken with thunder as with its like, in so much that all things above it are in a moment destroyed, and carryed up into the air? Also in sieges, when an Ordnance is discharged, or Mines blown up, all whom it lays hold on, are suddenly killed, and most miserably destroyed. What nimbler poyson then could there be invented? I believe there is none, who will not acknowledge it to be such.

And seeing that the ancient Philosophers and Chymists were always of opinion, that the greater the poyson is, the better medicine may be made of it, after it is freed from the poyson, which with us their posterity is proved true by many experiences; as we see by Antimony, Arsenick, Mercury, and the like minerals, which without preparation are meer poyson, but by due preparation may be turned into the best and most effectual medicaments, which though not every one can comprehend or believe, yet Chymists know it to be true, and the doing of it is no new thing to them. And because I treat in this second part of medicinal spirits, and other good medicaments, and finding that this which can be made out of gunpowder, is none of the least, I would not omit in some measure, and as far as lawfully may be done, to set down its preparation: which is thus performed.

Your distilling vessel being made warm, and a great receiver with sweet water in it, being applyed to it without luting, put a dish with gunpowder, containing about 12. or 15. grains a piece, one after another into it; in the same manner as above was taught to do with gold. For if you should put in too much of it at once, it would cause too much wind and break the receiver.

As soon as you have conveighed it into the vessel, shut the door, and the gunpowder will kindle, and give a blast that it maketh the receiver stir, and a white mist or steam will come over into the receiver. As soon as the powder is burnt, you may cast in more before the mist is settled, because else the distilling of it would cost too much time, and so you may continue to do until you have spirit enough. Then let the fire go out, and the furnace grow cool, and then take off the receiver, pour the spirit with the water that was poured in before (the flores being first every where washed off with it) out of the receiver into a glass body, and rectifie it in a B. through a limbeck, and there will come over a muddy water, tasting and smelling of sulphur: which you must keep. In the glass body you will find a white salt, which you are to keep likewise. Take out the Caput Mortuum, which remained in the distilling vessel, and looks like gray salt, calcine it in a covered crucible, that it turn white, but not that it melt; and upon this burnt or calcined salt, pour your stinking water, which came over through the limbeck, and dissolve the calcined white salt with it, and the feces which will not dissolve cast away. Filtre the solution, and pour it upon the white salt, which remained in the glass body, from which the sulphureous spirit was abstracted before, and put the glass body (with a limbeck luted upon it) into sand, and abstract the sulphureous water from it, which will be yellowish, and smell more of sulphur than it did before. This water if it be abstracted from the salt several times, will turn white, almost like unto milk, and tast no more of sulphur, but be pleasant and sweet. It is very good for the diseases of the lungs. Also it doth guild silver, being anointed therewith, although not firmly, and by digestion it may be ripened and reduced into a better medicine.

The salt which remained in the glass body, urge with a strong fire, such as will make the sand, wherein the glass standeth red hot, and there will sublime a white salt into the limbeck, in taste almost like unto salt Armoniack, but in the midst of the glass body, you will find another, which is yellowish, of a mineral taste and very hot upon the tongue.

The sublimed salts, as well the white which did ascend into the limbeck, as the yellow, which remained in the glass body are good to be used in the plague, malignant feavers and other diseases, where sweating is required; for they do mightily provoke sweating, they comfort and do cleanse the stomach, and cause sometimes gentle stools.

But what further may be done in Physick with it, I do not know yet.

In Alchymy it is also of use, which doth not belong to this place. Upon the remaining salt which did not sublime you may pour rain water, and dissolve it there in the glass body, (if it be whole still) else if it be broken, you may take out the salt dry, and dissolve and filtre and coagulate it again, and there will be separated a great deal of fæces. This purified salt, which will look yellowish, melt in a covered crucible, and it will turn quite blood red, and as hot as fire upon the tongue, which with fresh water you must dissolve again, and then filtre and coagulate; by which operation it will be made pure and clear, and the solution is quite green before it be coagulated, and as fiery as the red salt was before its dissolution.

This grass green solution being coagulated again into a red fiery salt, may be melted again in a clean and strong crucible, and it will be much more red and fiery.

N. B. And it is to be admired that in the melting of it many fire sparks do fly from it, which do not kindle or take fire, as other sparks of coals or wood use to do. This well purified red salt being laid in a cold and moist place, will dissolve into a blood red oyl, which in digestion dissolveth gold and leaveth the silver: this solution may be coagulated, and kept for use in Alchimy.

There may also a pretious Tincture be extracted out of it with alcolized spirit of wine, which Tincture guildeth silver, but not firmly.

And as for use in Physick, it ought to be kept as a great Treasure. But if the red fiery salt be extracted with spirit of wine before gold be dissolved therewith, it will yield likewise a fair red Tincture, but not so effectual in Physick as that unto which gold is joyned. And this Tincture can also further be used in Alchymy, which belongeth not hither, because we only speak of medicaments.

This Tincture whether with or without gold, made out of the red salt, is one of the chiefest that I know to make, if you go but rightly to work, and prepare it well; for it purifieth and cleanseth the blood mightily, and provoketh also powerfully sweat and urine; so that it may safely and with great benefit be used in the Plague, Feavers, Epilepsy, Scurvy, in Melancholia Hypochondriaca, in the Gout, Stone, and the several kinds of them; as also in all obstructions of the Spleen and Liver, and in all diseases of the Lungs, and it is to be admire that of such a hurtful thing such a good medicine can be prepared. Therefore it would be much better to prepare good medicaments of it, to restore the poor diseased to health therewith, than to destroy with it those that are whole and sound.

I know a Chymist, that spent much time and cost to search this poysonous dragon, thinking to make the universal medicine or stone of the ancient Philosophers out of it. Especially because he saw, that so many strange changes of colours appeared, whereof mention is made by the Philosophers when they discribe their medicine and the preparation thereof.

The Dragons blood, Virgins milk, Green and Red Lyon, Black blacker than Black, White whiter than White and the like, more needless here to relate, which easily may perswade a credulous man as it hapned also unto him. But afterward he found, that this subject in which he put so much confidence, was leprous and not pure enough, and that it is impossible to make that tingent stone of it, for to exalt men and metals, and so was glad to be contented with a good particular medicine and to commit the rest unto God.

And so much of that poysonous dragon, gunpowder: but that there is another and more purer dragon, whereof the Philosophers so often made mention, I do not deny; for nature is mighty rich, and could reveal to us many arcana by Gods permission: But because we look only for great honor and riches, and neglect the poor, there is good reason why such things remain hidden from wicked and ungodly men.

If you distill Nitre (well purified from its superfluous salt) mixed with good coals, the Egyptian Sun bird doth burn away, and out of it doth sweat a singular water, useful for men and metals. Its burnt ashes are like unto calcined Tartar, and for the purging of metals not to be despised.

Take one part of flints or sand, and three parts of Linden coals, with six parts of good salt nitre mixed well together, and cast of it in, and the combustible sulphur of the flints will be kindled by the piercing and vehement fire of the salt nitre, and maketh a separation, carrying over with it part thereof, which it turneth into spirits and flores, which must be separated by filtring. The spirit tasteth as if it had been made of salt of Tartar and flints, and is of the same nature and condition; and the remaining Caput Mortuum also yieldeth such an oyl or liquor in all like unto that, and therefore its condition is not described here, but you may find it where I shall treat of the spirit made of salt of tartar by adding of flints.

Take one part of Talck made into fine powder, and three parts of Linden-coals, mixe them with five or six parts of good salt nitre, cast in of that mixture one spoonful after another, and there will come over a spirit and a few flores, which must be separated as hath been taught above concerning flints.

The spirit is not unlike unto the spirit of sand: the Caput Mortuum, which looks greyish, must be well calcined in a crucible, so that it melt, and then pour it out, and it will yield a white transparent Mass, like as flints and crystals do, which in a cold moist cellar will turn to a thick liquor, fatter in the handling than the oyl of sand. It is something sharp like unto oyl of Tartar; it cleanseth the Skin, Hair and Nails, and makes them white; the spirit may be used inwardly for to provoke sweat and urine: externally used, it cleanseth wounds, and healeth all manner of scabs in the body out of hand. What further may be done with it, I do not know yet: But how to bring Talck, pebles, and the like stony things to that pass, that they may be dissolved with spirit of wine and reduced into good medicaments shall be taught in the fourth part.

If you mix two parts of the filings of Tin, with one part of good salt nitre, and cast it in, as you were taught to do with other things, then the sulphur of Tin will kindle the salt nitre, and make a flame, as if it were done with common sulphur, whereby a separation is made, so that one part of the Tin cometh over in flores and spirit, and the rest stayeth behind, which if it be taken out, some of it in a moist place will turn into a liquor or oyl, which externally may be used with good success in all ulcers for to cleanse them. It hath also the vertue, if it be pertinently applyed to graduate and exalt wonderfully all the colours of vegetables and animals, which would be useful for dyers. The spirit of it mightily provoketh sweating: the flores being edulcorated and used in plaisters, do dry and heal very speedily.

In like manner as hath been taught with Tin, you may also proceed with Zinck, and it will yield a good quantity of flores, and also a spirit and oyl, almost of the same vertues with those made of Tin: and these flores corrected with salt nitre, are better than those which are taught to be made by themselves in the first part of the book.

Mix two parts of salt nitre with one part of lapis calaminaris and cast it in, and it will yield a sharp spirit very useful for separating of metals, and there will come over also a few yellow flores. The rest remaining behind is a dark green Mass very fiery upon the tongue, like salt of Tartar, and if it be dissolved with rain water, yieldeth a grass green solution, which being not presently coagulated into salt, the green separateth it self from the fixed salt nitre, and there falleth to the bottom a fine red powder, and if it be edulcorated and dryed, and given from one grain to ten or twelve it causeth gentle stools and easy vomits, better than prepared Antimony; for lapis calaminaris and Zinck are of the nature of Gold, as in the fourth part shall be proved: the white lixivium or lye, from which the green is precipitated, may be coagulated into white salt, like unto salt of Tartar; but if you coagulate the green solution, before the green be separated from the salt nitre, then you will get a very fair green salt, high in colour and much more fiery than salt of Tartar, whereby special things may be done in Alchymy, which doth not belong hither. And if you desire to make such a green salt for to use it in Alchymy, you need not take so much pains, as first to distil a spirit out of the mixture, but take three or four parts of good salt nitre, and mix it with one part of lapis calaminaris, and let this mixture boyl together in a wind furnace, till the salt nitre be coloured green by the lapis calaminaris, then pour it out and separate the green goldish salt from it, and make such good use of it as you think fit.

But if you will extract a good Tincture and medicine, make it into powder, and extract it with spirit of wine, and it will yield a blood red Tincture, both in Physick and Alchymy of good use.

Further you are to take notice, that among all metals and minerals, which I know (except gold and silver) there is none found, out of which can be extracted a greenness which is of fire-proof, but only out of lapis calaminaris, which deserves to be well considered and further thought upon.

Take one part of salt, two parts of sulphur, and four parts of salt nitre, grind all together, and cast in one spoonful after another to distil, and it will yield a sharp yellow spirit, which if it be put among common water, so that the water be not made too sharp of it, it is a good bath, good for many diseases; especially it healeth all scabs very suddenly. The Caput Mortuum may also be dissolved in water and used among bathes, and it is good likewise, but the spirit is penetrating, and doth operate suddenly in shrinkings and other defects of the nerves; of such kind of bathes there shall be spoken more in the third part. Also the remaining fixed yellow salt is good to be used in Alchymy; for it graduateth silver by cementing.

Take one part of Regulus Martis stellatus (made of one part of Iron or Steel, and three parts of Antimony, whose preparation is described in the fourth part) and three parts of pure salt nitre, mix and grind all together, and cast it in by little and little to distil, and there will come over a spirit together with a white sublimate, which must be separated with water, as hath been taught above with other flores, and both the spirit and the flores are good to provoke sweat. The remaining Caput Mortuum, (as they usually call it) is not dead, but full of life and vertue, whereby much good may be done both in Physick and Alchymy, as followeth. The remaining Mass, which looks white, and is very sharp and fiery (if the Regulus have been pure, if not, then it will look yellowish) may be edulcorated with fresh water, and it will yield a lixivium or lye in all things like unto calcined Tartar, but sharper and purer, and may be used almost in all operations instead of salt of Tartar (but first the Regulus Antimonii must be precipitated from it by the help of water) and afterward it may be coagulated into salt and kept for its use; the edulcorated, as also that which was precipitated with water is a white and fine powder, useful in the plague, feavers, and other diseases to provoke sweating thereby, and may very safely be used, and although if it be given in a greater quantity than usual, it causes some vomits also, yet for all that it doth no hurt. It is easily taken because it hath no taste. It is given to children from 3, 4, to 12. grains: to elder folks from ℈ ss. to ʒ ss. they work successfully in all diseases, where sweating is needful. This Antimonium Diaphoreticum, may also be melted into glass, and so extracted and dissolved with spirit of salt, and it may be prepared into several good medicaments: and if all that which may be done with it, should be described at large, it would require too much time. The lixivium, if it be coagulated, hath wonderful vertues, so that if one should describe them, he would hardly be credited by any body, because it is not made of costly things; and truly the life of man is too short to find out by experience all that lies hid in it: and it would be but a laughing matter to a proud fool, if one should reveal it: therefore it is better to keep counsel, than to sow strife. Basilius Valentinus in his Triumphant Chariot of Antimony, where he writeth of the signed star, hinted it sufficiently, but very few take notice of it. Paracelsus also, here and there in his books under an unknown name, makes frequent mention of it; but its true preparation and use, by reason of the unthankful was never described by the Philosophers, which for instruction of Good Honest Men we do here mention.

Before you edulcorate the Regulus (made by fulmination) you may extract of it a good medicinal Tincture with spirit of wine, and if you dissolve it with spirit of salt, there will shoot a white foliated Talck in all things like unto the Mineral Talck: whereof a liquor may be made, which coloureth the skin very white, but if this calx of Antimony, before it be extracted with spirit of wine or dissolved with spirit of salt be made into fine powder, and exposed to the moist air, it will dissolve into a fat liquor, which though it be something sharp, yet doth no hurt to the skin, if it be used with discretion, but rather cleanseth it more then any other thing, and so it doth likewise to the hair and nailes; but as soon as the liquor hath been applyed for that purpose, it must be washed off again with water, lest it do not onely take away the gross and unclean skin, but also work upon the tender white skin and do hurt, and therefore I give warning, that you use it discreetly: for according to the old proverb, you may misuse even that which else is good in it self. If you put some of it into warm water and bath your self in it, the gross skin will peal off all the body, so that you will almost seem to be another body. And this bath also is good for many diseases: for it openeth the pores mightily, and cleanseth all the blood in the body, by drawing many ill humors out of it, which maketh a man light and strong, especially if he be purged first, before he useth the bath. It is also good for Melancholy, scurvy and leprosie, especially when the red Tincture drawn out of it with spirit of wine, be used besides. It is also good to be used in a foot bath for those that are troubled with corns and other excrescencies upon their feet, or with nailes that cut the flesh; for it softeneth them and makes them fit for cutting, and as tractable as wax. For there is nothing known under the Sun, which softneth more a hard skin, hair, nailes and other excrescencies, than this oyl. And this I did set down therefore, because I know, that many are so tormented therewith, that they cannot well endure their shoes upon their feet. But if you coagulate this oyl into salt, and melt it in a crucible, and powre it out into a flat brass bason, that it flow at large and may be broken, then you have the best Causticum, to open the skin withal where is need. If you dissolve crude Tartar with it and coagulate it again, you will get a salt which is used in many Chymical operations; and there may be extracted out of it a blood red Tincture with spirit of wine, which proveth very effectual against all obstructions.

Also every combustible sulphur may be easily dissolved with it, and used among bathes, it acteth his part admirably. If any oyl of spices be boyled therewith, then the oyl will dissolve in it, and they turn together to a balsome, which doth mingle it self with water, and is good to be taken inwardly for some infirmities: but women with child must not meddle with it, because it makes them miscarry. But after their delivery, it is good to expel after burthen and other reliques. But if you boyl Oleum ligni Rhodii with this liquor and rose water so long till the oyl do incorporate with the liquor and waters and then separate the watery substance from it, you will get a sope as white as snow, which may be used for to wash the hands with it, and it doth smell very well. You may also wash the head with it; for it strengtheneth the brain and cleanseth the head and hair. This sope may be distilled, and it will yield a penetrating oyl, very good for the sinews and nerves.

Now as this liquor of Regulus Antimonii softneth the skin, nailes, hair, feathers, horns, and the like, and dissolveth them more than any thing in the world: In the like manner also it hath power to dissolve not only metals, but also the hardest stones, but not in that manner which is done by boyling, as was mentioned of sulphur, but after another way, which is not proper for this place. It sufficeth that I hinted it. The fiery fixed salt nitre may be dissolved with spirit of salt or vinegar, and sublimed into a Terra foliata. What further can be effected with it, doth not belong to this place, and perchance some where else more shall be spoken of it.

Take one part of crude Antimony, two parts of common salt, and four parts of vitriol calcined white, beat all to powder and mix them well, and so cast it in as you were taught to do with other materials, and there will come over a thick oyl of Antimony like butter, which may be rectified like any other oyl, that is made after the common way with Mercury sublimate, and is also the same with it in use, which use you may see in the first part: the same also may be made better and in a greater quantity in the furnace described in the first part, and also with less coals and time by the help of the open fire, because it endureth greater heat than in the second furnace.

After the same manner as was taught with Antimony, there may also out of Arsenick and Auripigment together with salt and vitriol a thick oyl be distilled, which not only outwardly but also inwardly is safe to be used, and may be so corrected, that it shall be nothing at all inferior in vertue unto the butyrum Antimonii, but rather go beyond it: which perchance will seem impossible to many. But he that knows the nature and condition of minerals, will not be astonished at my words, but they will be to him as a light in a dark place.

If common vitriol be dissolved in water, and you boyle granulated Zinck in it, all the metal and sulphur contained in the vitriol will precipitate on the Zinck, and the solution will turn white, the precipitated matter is nothing else, but iron, copper, and sulphur, which the salt of vitriol did contain, and now is drawn from it by the Zinck. The reason why the metal precipitateth out of the salt upon the Zinck, belongeth to the fourth part, where you will find it sufficiently explained; The white solution, from which the metallical matter is separated, must be coagulated to the dryness of salt, and so by it self a spirit distilled of it, which riseth easily, and is in taste and vertue not unlike unto common oyl of vitriol, but only that this is a little purer than the common.

Here perchance many may object: you take the green from the vitriol, which Paracelsus doth not teach, but bids us to keep it. To which I answer, that I do not teach here to make the sweet red oyl of vitriol, whereof Paracelsus hath written, but the white acid oyl; which is as good, or rather much better than the common, which is made of the common impure vitriol. To what purpose is it, that you take green vitriol to distil, whereas the green doth not come over, and although that green should come over, why should that oyl be better than the white? for the green in the common vitriol is nothing else but copper and iron, which the salt water running through the passages of Metals did dissolve and take into it self, and as soon as such a green vitriol feeleth the fire, the green turneth into red, which is nothing else but a calcined iron or copper, which in the reducing by a strong fire and by melting is made manifest.

Paracelsus hath not taught us, that we should drive over the green by the force of the fire into a red and sweet oyl, but he hath shewed us an other way, which is found out by few men, whereof in the beginning of the second part already hath been made mention.

This spirit or acid oyl distilled out of the purified vitriol, is of a pleasant sowreness, and serveth for all those uses, which above by the vitriol were described. And this process is set down onely for that end, that we may see, that when the vitriol is purifyed, that then it is easier distilled, and yieldeth a more pleasant spirit, than if it be yet crude and impure.

And that such a purifying of the vitriol is nothing else but a precipitating of the metal, which the water (as before said) running through the veins thereof hath assumed, is thus to be proved; dissolve any metal in its appropriate Menstruum, whether it be done with distilled acid spirits or sharp salts, adding common water to them, or else dry by the fire in a crucible, according as you please, and then put into that solution another metal, such as the dissolvent doth sooner seize on, then upon that which it hath assumed, and then you will find, that the dissolvent doth let fall the assumed metal or mineral, and falls upon the other, which it doth sooner seize on, and dissolveth it as being more friendly to it; of which precipitation in the fourth Part shall be spoken more at large.

This one thing more is worthy your observation, that among all metals there is none more soluble than Zinck, and therefore that all the other (as well in the dry as in the wet way) may be precipitated thereby and reduced into light calxes, in so much that the calx of gold or silver precipitated in this manner (if so be you proceed well) retaineth its splendor or gloss, and is like a fine powder wherewith you may write out of a pen.

Because I made mention here of Zinck, I thought good not to omit, that there may be made a penetrating spirit and wholesome oyl out of it by the help of vinegar, which is thus to be done. Take of the flores (which were taught to be made in the first part) one part, put them into a glass (fit for digestion) and pour upon them 8, or 10. parts of good sharp vinegar made of honey; or in want thereof take wine vinegar, and set the glass with the flores and vinegar in a warm place to dissolve, and the solution being performed, pour off the clear, which will look yellow and after you have filtred it abstract the phlegm, and there will remain a red liquor or balsome, to which you must add pure sand, well calcined, and distill it, and first there will come over an unsavory phlegme, afterward a subtle spirit, and at last a yellow and red oyl which are to be kept by themselves separated from the spirit, as a treasure for to heal all wounds very speedily. The spirit is not inferior unto the oyl, not only for inward use to provoke sweat thereby, but also externally for the quenching of all inflamations, and doubtless this spirit and oyl is good for more diseases, but because its further use is not known to me yet, I will not write of it, but leave the further tryal to others.

In the same manner as was taught of Zinck, there may be out of lead also distilled a subtle spirit and a sweet oyl, and it is done thus: Pour strong vinegar upon Minium, or any other calx of lead, which is made per se, and not with sulphur, let it digest and dissolve in sand or warm ashes, so long till the vinegar be coloured yellow by the lead, and turned quite sweet. Then pour off the clear solution, and pour on other vinegar, and let this likewise dissolve, and this repeat so often, till the vinegar will dissolve no more, nor grow sweet; then take all these solutions, and evaporate all the moisture, and there will remain a thick sweet yellow liquor, like unto honey, if the vinegar was not distilled, but if it was distilled and made clear, then no liquor remaineth, but only a white sweet salt. This liquor or salt may be distilled after the same manner as was taught with the Zinck, and there will come over not only a penetrating subtle spirit, but also a yellow oyl, which will not be much, but very effectual, in all the same uses, as of the spirit, and oyl of the Zinck was taught.

N. B. This is to be observed, that for to make this spirit and oyl, you need no distilled spirit, but that it may be done as well with undistilled vinegar, and the undistilled yields more spirit than the distilled. But if you look for a white and clear salt, then the vineger must be distilled, else it doth not shoot into crystals, but remaineth a yellow liquor like unto honey, and it is also needless to make the solution in glasses, and by digestion continued for a long time, but it may as well be done in a glazed pot, viz. pouring the vinegar upon the Mineum in the pot, and boyling it on a coal fire; for you need not fear that any thing of the vinegar will evaporate, in regard that the lead keeps all the spirits, and lets only go an unsavory phlegm. You must also continually stir the lead about with a wooden spatulla, else it would turn to a hard stone, and would not dissolve: the same must be done also when the solution is done in glasses; and the solution after this way may be done in three or four hours: and when both kind of solutions are done, there will be no difference betwixt them, and I think it providently done not to spend a whole day about that which may be done in an hour.

And if you will have this spirit and oyl better and more effectual, you may mix ℥ i. of crude Tartar made into powder with ℔ j. of dissolved and purified lead, and so distil it after the same manner as you do distil it by it self, and you will get a much subtler spirit and a better oyl than if it were made alone by it self.

Many think it to be but a small matter to make the spirit of Tartar; for they suppose, that if they do but only put Tartar into a retort, and apply a receiver, and by a strong fire force over a water, they have obtained their desire: and they do not observe, that in stead of a pleasant subtle spirit, they get but a stinking vinegar or phlegm; the pleasant spirit being gone. Which some careful operators perceiving, they caused great receivers to be made, supposing by that means to get the spirit. Now when they after the distillation was done, weighed their spirits together with the remainder, they found, that they had suffered great loss, wherefore they supposed it to be an impossible thing, to get all the spirits, and to lose none, and indeed it is hardly possible to be done otherwise by a retort: for although you apply a great receiver to a small retort, and that there be also but a little Tartar in it, and the joynts being well luted, so that nothing can pass through, and though you make also the fire never so gentle, hoping to get the spirit by that way, yet for all that you cannot avoid danger and loss. For at last the retort beginning to be red hot, and the black oyl going, then and but then the subtlest spirits will come forth, which either steal through the joynts, or else do break the retort or receiver, because they come in abundance and with great force, and do not settle easily: wherefore I will set down my way of making this most profitable, and excellent spirit.

Take good and pure crude Tartar, whether it be red or white, it matters not, make it into fine powder, and when the distilling vessel is red hot, then cast in with a ladle half an ounce and no more at once, and so soon as the spirits are gone forth and setled, cast in another ℥ ss. and this continue, till you have spirit enough, then take out the remainder, which will look black, and calcine it well in a crucible, and put it in a glass retort, and pour the spirit that came over together with the black oyl, upon it, drive it in sand at first gently, and the subtlest spirits will come over, and after them phlegme, at last a sowre vinegar together with the oyl, whereof you must get each by it self. But if you desire to have the subtle spirit which came over first, more penetrating yet, then you must take the Caput Mortuum that staid in the retort, and make it red hot in a crucible, and abstract the spirit once more from it, and the calcined Tartar will keep the remaining moistness or phlegm, and only the subtlest spirit will come over, which is of a most penetrating quality, whereof from half a dram to an ounce taken in wine or any other liquor provoketh a quick and strong sweat, and it is a powerful medicine in all obstructions, and most approved and often tryed in the plague, malignant feavers, scurvy, Melancolia Hypochondriaca, collick, contracture, epilepsy and the like diseases. And not only these mentioned diseases, but also many others more, which proceed from corrupt blood under God may successfully be cured with it.

The phlegm is to be cast away, as unprofitable: the vinegar cleanseth wounds: the oyl allayeth swelling and pains, and doth cure scabs, and disperseth knobs that are risen upon the skin, as also other excrescencies of the same, if it be used timely, and the use thereof be continued.

N. B. If the black stinking oyl be rectified from the calcined Caput Mortuum, it will be clear and subtle, and it will not only asswage very speedily all pains of the gout, but also dissolve and expel the conglobated gravel in the reines, applyed as a plaister or unguent. In like manner it will dissolve and extract the coagulated Tartar in the hands, knees and feet, so that the place affected will be freed and made whole thereby: because in such a despicable oyl there lyes hid a volatile salt which is of great vertue. But if you desire experimentally to know whether it be so, then pour upon this black stinking oyl an acid spirit, as the spirit of common salt, or of vitriol or salt nitre, or only distilled vinegar, and the oyl will grow warm and make a noyse and rise, as if Aqua fortis had been powred upon salt of Tartar, and the acid spirit will be mortified thereby, and turn to salt. And this well purified oyl doth dissolve and extract the Tartar out of the joynts (unless it be grown to a hard stony substance) even as sope scowres the uncleanness out of cloths, or to compare it better, even as like receiveth its like, and is easily mixed with it, and doth love it; but on the contrary, nothing will mix it self with that wherewith it hath no affinity at all. As if you would take pitch out of cloth by washing it with water, which never will be done by reason of the contrary nature; for common water hath no affinity with pitch or other fat things, nor will it ever be taken out therewith without a mediator, partaking of both natures, viz. of the nature of pitch and that of the water, and such are sulphureous salts, and nitrous salts, whether they be fixed or volatile. As you may see at the soap boylers, who incorporate common water by the help of sulphureous salts with fat things, as tallow and oyl. But if you take warm oyl or any thin fat substance, and put it upon the pitch or rozin, then the oyl easily accepteth of and lays hold on its like, and so the pitch is dissolved and got out of the cloth, and the remaining fatness of the oyl may be fetcht out of the cloth with lye or sope and common water, and so the cloth recovereth its former beauty and pureness. And as it falleth out with sulphureous things, so it doth likewise with Mercurial. For example, if you would take the salt out of powdered flesh or pickled fish with a lixivium it would not succeed, because that the nitrous and acid salts are of contrary natures.

But if upon the powdered flesh or pickled fish you pour on water wherein some of the same salt (wherewithall the flesh was powdered) is dissolved, that salt water will extract the salt out of the flesh, as being its like, much more than common sweet water, wherein there is no salt.

In this manner the hardest things also, as stones and metals, may be joyned or united with water, whereof more in my other books are extant; it is needless here therefore to relate. I gave a hint of it, only for to shew, that always like with like must be extracted. True it is that one Contrary can mortifie another, and take the corrosiveness from it, whereby the pains for a time are asswaged, but whether the cause of the disease it self be eradicated thereby, is a question.

Here may be objected, that I make a difference between the sulphureous and Mercurial salts, whereas neither Mercury nor sulphur apparently is to be seen in either. It is true, he that doth not understand nor know the nature of salts, is not able to apprehend it. And I have not time now to demonstrate it, but the same is shewed at large in my book de Natura salium, that some of them are sulphureous, and some Mercurial: but he that looks for a further direction yet, let him read my book de Sympathia & Antipathia rerum, wherein he shall find it demonstrated that from the Creation of the World to the time present, there were always two contrary natures fighting one against the other, which fight will continue so long till the Mediator betwixt God and Man, the Lord Jesus Christ shall put an end unto this strife, when he shall come to separate the good from the bad, by whose lightning and fire flame the proud and hurtful superfluous sulphur shall be kindled and consumed: the pure Mercurial being left in the center.

Take any metal or mineral, dissolve it in a fit menstruum, mix it with a due proportion of crude Tartar, so that the crude Tartar being made into powder together with the solution make up a pap as it were; then at once cast in one spoonful of it, and distil it into a spirit and oyl, which after the distillation must be separated by rectification, for to keep each by its self for its proper use.

This Tartarized spirit of metals is of such a condition, that it readily performeth its operation according to the strength of the spirit, and the nature of the metal or mineral, whereof it is made. For the spirit and oyl of Gold and Tartar is good for to corroborate the heart, and to keep out its enemies: the spirit of silver and tartar doth serve for the brain; that of Mercury and Tartar, for the liver: of lead and tin for the spleen and lungs: of iron and copper for the reins and seminary vessels: that of Antimony and Tartar for all accidents and infirmities of the whole body; and these metallical spirits made with Tartar, provoke sweat exceedingly, whereby many malignities are expelled out of the body. Likewise also the oyl hath its operation, though this of several metals, as of Mercury and Copper, is not well to be used inwardly, because it causeth salivations and strong vomits. But externally they are very good for to cleanse all putrid ulcers, and to lay a good and firm ground for healing them.

The remainder, whereof the spirit and oyl is distilled, you may take out, and reduce it in a crucible into a metal, so that what is not come over, may not be lost, but made to serve again.

And as you were taught to distil spirits and oyls out of dissolved metals and crude Tartar; so you may get them likewise out of common vitriol and Tartar, viz. thus, take one part of Tartar made into powder, two parts of good pure vitriol, mix them well together, and distil a spirit of them, which though it be unpleasant to take, for all that in all obstructions and corruption of blood whatsoever it is not to be despised, but very successfully performeth its operation; especially when it is rectified from its Caput Mortuum, and so freed from its phlegm; and its best vertue, which consisteth in the volatility, be not lost in the distilling.

N. B. But if you will have this spirit more effectual, then you may join Tartar and vitriol by boyling them together in common water, and crystallizing; and then cast it in, and distil it, and there will come over a much purer and more penetrating spirit; because that in the solution and coagulation of both, many fæces were separated: but if to one part of vitriol you take two parts of Tartar, and dissolve it together, and so filter and coagulate it, then the Tartar with the vitriol will shoot no more, but there remaineth a thick liquor like unto honey, out of which with spirit of wine there may be extracted a good tincture against obstructions. This liquor taken from ℈ i. to ʒ i. doth purge very gently, and sometimes it causeth a vomit, especially if the vitriol was not pure and good: and it may be also distilled into a spirit not inferiour unto the former in vertue. Besides the way above taught, there is yet (for to distil a metallized spirit of Tartar) another way, whereby several metals and minerals may be reduced into pleasant spirits and oyls, and of more vertue, and it is done in this manner.

Take of the Tartar of white Rhenish wine made into powder, pour upon it sweet rain or running water, so that to ℔ j. of tartar there be ℔ x. or ℔ xij. of water, or so much that the tartar may be dissolved by it in the boyling, and then boyl the mixture with the water in a tinned kettle, or which is better, in a glazed pot, until it be quite dissolved, and in the mean while take off the skum (with a wooden skimmer) still as it riseth in the boyling: and when no more skum riseth, and all the tartar is dissolved, then pour the solution thus hot through a linnen cloth, tyed straight on an earthen glazed vessel, that the remaining sliminess may be separated. The tartar water being strained, let it stand for 24. or 30. hours without stirring, and there will stick a crystallized tartar to the sides of the vessel, which after the water is poured off may be taken out, and washed with cold water, and then dryed. This purified tartar keep, until I shall teach you, what further is to be done with it; and this tartar is pure enough for the above said purpose, viz. to reduce metals into oyl with it, as shall follow anon. It is also good taken of it self for an abstersive to make the body soluble. But if you desire to have it yet whiter and fairer and in great Crystals, you must proceed thus.

You must know this that all salts, if they shall shoot into great crystals, there must be a great quantity of them, for of little there comes but little. And if you will make great and fair white crystals of tartar, which will be no better than the former, but only pleasant to the eye, then you must proceed in this manner.

Take of white tartar made into powder about ten or thirty ℔. pour so much water upon it, as is needful for to dissolve it, and boyl it by a strong fire in a tinned kettle, until all the tartar be dissolved, which you may know by stirring in it with a wooden ladle, and skim off diligently all the filth rising on the water; and you must take heed, that you take neither too much nor too little water to it; for if you take too little, part of the tartar will remain undissolved, and so will be cast away and lost among the slime: but if you take too much of it, then the tartar is too much disspersed in the water, and cannot shoot well, and so will likewise be lost, being cast away afterwards with the water. For I have heard many a one complain, that they could get but little of a pound, and therefore supposed the tartar to have been naught, whereas the fault was not in the tartar, but in the workman, that managed not well his work, pouring away one half which did not shoot with the water: but if you proceed well, then four pound of common tartar will yield ℔ iij. of pure white crystals. The solution being well made, and no skim more rising at the top, cover the kettle, and let it cool without removing from the warm place it stands in, which will be done within three or four dayes, if the kettle be bigg. But the fire must be taken away from under the kettle, and so let it stand for the time mentioned. In the mean while the Tartar will crystallise to the sides of the kettle, which crystals after the time is expired, and the water poured off, are to be taken out and washed and boyled again with fresh water, and so skimmed and crystallised; and this proceeding must be still reiterated, untill (which is done the third or fourth time) the crystals are white enough: then take them out, dry and keep them for use; whereof from ʒ j. to ℥ j. made into powder, and taken in wine, beer, warm broth or other liquor, will give some gentle stooles, and serveth for those, which cannot endure strong physick. This tartar may be sharpned with Diagridium or any other purging drug, that so you need not take it in so great a quantity at once, but a lesser dose may serve turn. But if you do not look for great crystals, but only for Tartar well purified, then you may use this following manual, and you will get exceeding fair and glistering little crystals, which need no beating into powder, but by the working come to be so pure and fine, as if they had been ground upon a stone, and looking not like a dead powder, but having a gloss, like unto small glistering snow that fell in very cold weather, and it is done thus: when the crystals are come to be pure enough by often dissolving and coagulating, then dissolve them once again in pure water, and pour the solution into a clean vessel of wood, copper, or earth being glased; and let it not stand still (as above taught with the crystals) but as soon as it is powred in, with a clean wooden stick stirr about continually without ceasing, till all be cold, which will be done in half an houre. In this stirring the Tartar hath no time to shoot into crystals, but doth coagulate into the smallest glistering powder, pleasant to behold, and like unto frozen snow settleth at the bottom of the vessel; then pour off the water, and dry the powder, and keep it for use. The waters which you poured off, in regard that they contain yet some Tartar, ought not to be cast away (as others do) but evaporated, and the Tartar contained in them will be saved, and so nothing will be lost, and in this manner not only white Tartar may be reduced into clear crystals, but also the red being several times dissolved and crystallized, loseth its redness, and turneth white and clear. Besides the abovesaid, there is another way to reduce the Tartar into great white crystals at once by precipitation; but these being good enough for our purpose, viz. to make good medicines out of metals, I hold it needless to loose more time by the relation of it, and so I will acquiesce.

Take of purified Tartar dissolved and coagulated but once, as much as you please, pour so much rain or other sweet water to it as will serve to dissolve it; in which solution you must boyl plates of metals, until the Tartar have dissolved enough of it, so that it will dissolve no more; the sign whereof is, when the solution is deep coloured of the metal, and during your boyling you must often supply the evaporated water with pouring on of other, lest the Tartar come to be too dry and burn; and this solution may be done best of all in a metallical vessel; as when you will make the solution of iron, you may do it in an iron pot; and for copper you may take a copper kettle, and so forth for other metals, a vessel made of the same is to be taken. But you must know that gold, silver, and crude Mercury, unless they be first prepared cannot be dissolved like iron and copper, but when they are prepared first for the purpose, then they will also be dissolved. In like manner some minerals also must be first prepared, before they can be dissolved with Tartar and water. But if you can have good glasses or glazed vessels of earth, you may use them for all metals and minerals for to dissolve them therein, and the solution you may not only use of it self for a medicine, but also distill it, and make a very effectual spirit and oyl of it as followeth.

Take the filings of Lead and Tin, and boyl them with the water or solution of Tartar in a leaden or tin vessel, untill the Tartar be sweetned by the water, so that it will dissolve no more, to which pass it will be brought within twenty four hours, for both these metals will be dissolved but slowly, but if you would perform this solution sooner, then you must reduce the metals first into a soluble calx, and then they may be dissolved in less time than an hour. The solution being done, you must filtre it, and in B. abstract all the moisture to the thickness or consistency of honey, and there will remain a pleasant sweet liquor, which of it self with out any further preparation may safely be used inwardly for all such diseases, for which other medicaments, made of these metals are useful. Especially the sweet liquor of lead and tin doeth much good in the Plague, not only by driving the poyson from the heart by sweating, but also by breaking or allaying the intolerable heat, so that a happy cure doth follow upon it: but externally the liquor of lead may be used succesfully in all inflammations, and it healeth very suddenly, not only fresh wounds, but also old ulcers turned to fistulaes; for the Tartar cleanseth, and lead consolidates.

The liquor of tin is better for inward use than for outward whose operation is not so fully known yet, as that of lead. But if you will distil a spirit thereof, then cast it in with a ladle by little and little, as above in other distillations oftentimes was mentioned, and there will come over a subtle spirit of tartar, carrying along the vertue and best essence of the metal, and therefore doth also prove much more effectual than the common spirit of tartar, which is made alone by it self, and this spirit as well that which is made of tin, as that of lead, if it be well dephlegmed first, may be used and held for a great treasure in all obstructions, especially of the Spleen; and few other medicines will go beyond them; but besides there must not be neglected the use of good purging medicines, if need require them. With the spirit there cometh over also an oyl, which is of a quick operation, especially in wounds and sores of the eye, where other oyntments and plaisters may not so fitly be used, for it doth not only allay the heat and inflammation, a common symptome of the eye wounds, but also doth hinder and keep back all other symptomes which few other medicaments, are able to do; and for the residue, if it be driven further by the strongest fire, then there will come over a sublimate, which, in the air dissolveth into oyl, which is also of a powerful operation, not only in physick, but also in Alchymy.

And the Lead runeth together into a fair white Regulus, which is much whiter, purer and fairer than other common lead: but the tartar retaines the blackness, and raiseth it self to the top as a fusible dross, which is impregnated with the sulphur of lead, wherewith you may colour hair, bones, feathers and the like, and make them to be, and remain brown and black.

I made tryal once of such a distillation in an iron vessel, whereby the same in the inside was so whitened by the purified lead, that it was like unto fine silver in brightness: which afterwards trying again, it would not fall so fair as at first; whereat none ought to wonder, for I could write something more (if it were fit) of tartar, knowing well what may be effected with it, if I did not stand in fear of scoffers, which vilify all what they do not understand. I durst presume to call tartar the Sope of the Philosophers; for in the cleansing of some metals, by long experience I found it of admirable vertue; though I would not be understood thus, as if I did count it to be the true Azoth universalis Philosophorum, whereby they wash their Laton: but I cannot deny, but that it is of particular use for the washing and cleansing of several metals; for it is indued with admirable vertues for the use of metals, whereof in other places more shall be said hereafter.

If you intend to make a good medicine out of iron or steel or copper joyned with tartar, then for the iron or steel take an iron pot, and for copper a kettel of copper, make them very clean and put in it the filings of iron, or steel, or copper, which you please, and twice as much of pure tartar made into powder, and so much water, that the tartar maybe dissolved well by it in the boyling, and so boyl the metal with the tartar-water so long, till it be deeply coloured by the metal, as red by the iron, and deep green by the copper; and when the water in the boyling doth waste, you must still supply it with other, that the tartar may not burn; for there must be alwayes so much water, that no skin of the tartar may rise at the top, but that it remain always open, and there must not be too much water neither, lest it be too sweet, and not able to dissolve the metal. The solution of iron or steel being come to be red and sweet, and in taste like unto vitriol, but green and bitter of copper, pour it off warm by inclination into an other clean vessel, and let it stand so long again in a very gentle heat of coals, till almost all the water be evaporated, and the dissolved metal with the tartar remain in the consistency of honey.

Which metallical liquor may be used inwardly and outwardly (especially that of iron) which doth purge gently, and openeth the obstructions of the Liver and Spleen: cleanseth the Stomach, and killeth Worms: externally used it is a good wound balsome, and goes far beyond all such as are made of vegetables. It is a singular treasure, not only for to cure new wounds; but also for to cleanse and heal old corrupt exulcerated sores, turned to fistulaes; but the liquor of copper is not so safe for to be used inwardly, for it is not only very unpleasant in taste, but also causeth vehement vomits: and therefore I would not advise any one to be forward to use it, unless it be for strong folks and for to kill worms in them, for which purpose it is excellent good and surpasseth all other medicines whatsoever; but to little children it ought not to be given at all, in regard that it is of far too strong an operation for them.

N. B. And if you will use it to strong bodies against the worms or stomach-agues, you must observe that the patient (in case that he cannot get it up) thrust his finger into the throat to further the vomiting, that it may not stay behind, but come forth again out of the body, which done health followeth upon it; but if it remain in the body, it causeth a loathsomeness to use it any more. And therefore you must take heed to use it warily: and in regard that this liquor is very bitter, you may mix it with some sugar, to facilitate the taking thereof; but that of iron needeth no such correction, it being sweet enough of it self, and therefore I commend and prefer it before the other: but if you will needs have that of copper (because it worketh so strongly) then the Patient must keep in from the cold aire, and not presently after the operation load the stomach with strong drink and superfluity of meat, contenting himself with some warm broth and a little cup of wine or beer, and the next day his meat and drink will taste the better with him, and do him so much the more good.

But externally, this liquor is of the same use with that of iron or steel, yea, proveth more effectual and speedier in healing. It would be good that Surgeons knew how to prepare it, and would use it instead of their salves, wherewith many fresh wounds are spoyled and turned into horrid ulcers, especially it requiring so little cost and pains to make it. And if you would have these liquors purer yet, you must pour on spirit of wine, and extract them, and they will easily yield their tincture, and leave many fæces behind which are good for nothing: but the tincture will be so much the better, purer, and more effectual, so that you need use but four or five drops for purging, whereas of the gross liquor you must have from 4, 6, 8. to 12. or 16. drops: and this extracted tincture worketh also much better externally, and keepeth longer than the balsome or liquor, which in time is corrupted, but the extraction is never spoiled. But if you will distil the liquor or balsome, it is needless that it be extracted first, but may be distilled so as the boyling made it, after the same manner, as above was taught for Lead, and there will come over a yellow spirit and oyl from iron or steel, and from copper a greenish spirit and oyl.

The spirit and oyl of iron may safely be used in the plague, feavers, obstructions, and corruption of blood, from ʒ i. to ℥ i. It is much better to provoke sweat, than that which is made of crude Tartar, without addition of a metal: the like doth that also which is made of copper and more effectually yet, and sometimes causeth a vomit, if it be used in a greater quantity, than is fitting.

N. B. Although the Chymists do prefer copper before iron, as a more firm and ripe metal, nevertheless it is found by experience, that iron or steel by reason of its sweetness is better to be used for an inward medicine than copper. But for external use, copper (if it be well prepared) hath the preheminence, being an appropriate medicine for all ulcers and open sores, in all the parts of the body, if the same inwardly be kept clean by fitting purges. For not only the now described medicine, but also many more besides, are taught to be made out of copper in other places of my books.

A Country-physick and purge I will teach for those, which either live far from Apothecary-shops, or have no money to spare for physick; and it is to be made out of iron and copper, whereby they may cleanse their slimy stomachs, spoyled by a disorderly dyet, whence head-aches, worms, agues, and other diseases are occasioned, warning withal those that are either too old or too young, or else decayed and weak, and so not strong enough for such powerful physick, that they will forbear to use it, lest besides the worms, they kill and expel life it self also; but those that are of a strong constitution, and a middle age, and of a sound heart, may safely use this purge, whereby stomach-agues, belly-worms, and may other occult diseases may be cured with good success. The preparation is done thus: Take ℥ ss. of pure tartar made into powder, & ℥ ss. or ℥ j. of sugar or honey, and ℥ v. or ℥ vj. of spring or rain water, put all into a clean copper vessel which is not greasy, and boyl it upon a coal fire as long or somewhat longer than you use to boyl an egg, or at the furthest half a quarter of an hour; take off the skum in boyling, let it stand till it be milk-warm, so that it may be drunk. This potion tasting almost like warm wine sweetned with sugar, give unto the patient to drink, and let him fast upon it, and within half an hour it will begin to work upwards and downwards; whereat you need not be amazed, but only keep the body warm, and within an hour it will have done working. But if you will drive out worms from little children by purging, then instead of the copper-vessel, take a clean iron-vessel, and put in a less quantity of tartar, sugar and water, and boyl it as abovesaid, and give it to them, and it will purge only downward, but sometimes it will also give a gentle vomit, which will do them no hurt, but rather will cleanse the stomach the better. But if the drink be too weak, so that it doth not work, it may be used again the next day (but you must take more of the ingredients, or else let them boyl longer) there is no danger in it at all, if you proceed aright, and it is much pleasanter to take, than the bitter worm-feed, wherewith they usually torment children.

The reason why this decoction works in this manner is, that the tartar and sugar being boyled in metallical vessels with water, work upon the metal, and extract vertue out of it, which causeth vomiting and purging (the Tartar also being helpful to it.)

Vulgar Mercury cannot be dissolved like the former metals with tartar and water, without any foregoing preparation; but must be sublimed first with salt and vitriol, or crystallised with Aqua fortis, and then it may be dissolved by boyling with tartar and water, and reduced into a balsame, like other metals, but is not to be used inwardly, unless it be digested a sufficient time, so that its fierceness be allayed: Externally it may safely be used in all desperate, especially venereal sores, and it is a very effectual and profitable medicine for them. But most of all it doth serve for Alchymy, although few do know this guest, because he will not be seen by every one. The spirit which comes over from it by distillation, is an admirable thing not only in physick, but also in Alchymy: yet you must take heed, that instead of a friend, you do not harbor a great enemy: for its force and vertue is very great and powerful.

Gold and silver also can by no means be dissolved with tartar in a wet way: but in a dry way adding its helper to it, it will easily dissolve, which doth not belong hither; but if you will draw a spirit of it, then the gold and silver must first by dissolving and coagulating be reduced to crystals, and then dissolved with purifyed tartar and water, and of Gold you will get a yellow solution, and of silver a white inclining unto green, which being reduced to the consistency of honey, may be used safely and without fear. The solution of Gold doth loosen and keep the body open; it effectually strengtheneth the stomach, heart, lungs, and liver, and other principal members: and that of silver purgeth very forcibly, according to the quantity given, like another purge, but without harm or danger, so that in all diseases where purging is necessary, it may be used safely from ℈ i. to ʒ ss. but that of gold is used in a smaller quantity: and both the liquor of gold and of silver may very successfully be used externally: but because for external uses inferiour metals will serve the turn, it is needless to use costly things thereto.

The spirit which is forced from it by distillation, is endued with great vertue: for the volatile part of the metal cometh over-joyned with the spirit of tartar, the remainder may be reduced, so as it was taught of other metals. This spirit, especially that of Gold, is exceeding good in the plague and other diseases, where sweating is necessary: for it driveth not only by sweating, all Malignities from the Heart, but also doth strengthen the same, and preserveth it from all hurtful symptomes. Likewise also that of silver is very commendable, especially if it be first dephlegmed from its Caput Mortuum, as above was taught in the preparation of the common spirit of tartar. For any Physitian expert in Chymistry may easily guess what the spirit of tartar well rectifyed and impregnated with the vertues of gold may effect, and therefore it is needless to make any further mention of it, but it shall be left to the tryal thereof.

Crude Antimony cannot be dissolved in such a manner as above hath been taught: but if it be first prepared into flores, or a vitrum, it yieldeth easily its vertue in boyling, and it is done thus: Take to one part of the flores or of small ground vitrum Antimonii made per se, three parts of pure tartar, and 12. or 15. parts of clean water, boyl the Antimony with the tartar and water in a glazed pot for three or four hours, and the evaporated water must be still supplyed with other that the tartar may not burn for want of water, and the vitrum must be sometimes stirred about with a wooden spatula (which the flores being light do not need): This done, the tartar water will be deep red coloured by the Antimony, and leave the remaining Antimony settled in the bottom, from which pour off the solution, and after having filtred it, evaporate the water from it, and then extract it once more with spirit of wine, and you will get a blood-red Extractum, whereof 1, 2, 3. to 10. or 12. drops given at once, causeth gentle vomits and stools, which may be safely used by old and young in all diseases that have need of purging, and you need not fear any danger at all: For I know no vomit, which purgeth more gently than this, and if you please, you may make it work only (per inferiora) downward, so that it shall cause no vomits at all: and you need do nothing else but make a toast of brown bread, and hold it hot to your nose and mouth, and when this is almost cold, have another hot in readiness, and so use one after another by turns, till you feel no more loathing, and that the vertue of Antimony hath begun to work downward: This is a good secret for those that would use Antimonial physick, but that they are affraid of vomiting, which they are not able to endure. But if you will not spend so much pains, as to make such an Extract, then do as you was taught above to do with the copper, and take ten or twelve grains of prepared Antimony for an old body, but for a young one 5, 6. grains or more or less according to the condition of the person, and ℥ ss. or ʒ vj. of pure tartar, and together with ℥ iiij. or ℥ v. of water put it in a little pipkin, and boyl it a quarter of an hour, then pour the solution only into a cup, and disolve a little sugar in it, whereby the acidity of the Tartar will somewhat qualified. The decoctum drink warm, and keep your self as it is fit, and it will work much better, than it if had been steeped over night in wine, which not every one can abide to take fasting; but this decoctum, because it tasteth like warm and sweet wine, is much pleasanter to take.

N. B. It is to be admired, that well prepared Antimony is never taken in vain: for although it be given in a very small quantity, so that it cannot cause either stools or vomits, yet it worketh insensibly, viz. it cleanseth the blood, and expelleth malignities by sweat, so that mighty diseases may be rooted out thereby without any great sensible operation. Which many times hapned unto me, and gave me occasion to think further of it; and therefore I sought how to prepare Antimony so, that it might be used daily without causing of vomits or stools, which I put in execution accordingly, and found it good, as afterward shall follow.

Of the solution above described, viz. of the flores of Antimony with tartar make a good quantity, and after the evaporation of the water distill a spirit of it, and there will also come over a black oyl, which must be separated from the spirit, and rectified per se; and externally applyed it will not only do the same wonderful operations, which above have been ascribed to the simple oyl of tartar, but it goeth also far beyond it, for the best essence of Antimony hath joyned it self thereunto, in the distilling and so doubled the vertue of the oyl of Tartar; and this oyl may with credit be used not only for all podagrical tumors to allay them very readily, but also by reason of its dryness it doth consume all other tumors in the whole body, whether they be caused by wind or water: for the volatile salt by reason of its subtlety, conveyeth the vertue of Antimony into the innermost parts of the body in a marvellous and incredible way, whereby much good can be performed in Chyrurgery.

As for the spirit, you may not only use it very successfully, in the Plague, Pox, Scurvy, Melancholia Hypochondriaca, Feavers, and other obstructions and corruptions of blood, but also if you put some of it into new wine or beer, and let it work with it, the wine or beer comes to be so vertuous thereby, that if it be daily used, it doth stay and keep off all diseases proceeding from superfluous humors and corrupted blood, so that neither Plague, Scurvy, Melancholia Hypochondriaca, or any other disease of that kind can take root in those that daily use it, wherein no metal or mineral (except gold) can be parallel’d with it: but in case you have no conveniency to make that spirit, and yet you would willingly have such a medicinal drink made of Antimony, then take but of the solution made with tartar, before it be distilled, and put ℔ j. or ℔ j ss. of it into 18. or 20. gallons of new wine or beer, and let it work together, and the vertue of the Antimony by the fermentation of the wine will grow the more volatile and efficacious to work. And if you cannot have new wine (in regard that it doth not grow every where) you may make an artificial wine of Honey, Sugar, Pears, Figs, Cherries or the like fruit, as in the following third part shall be taught, which may stand in stead of natural Wine.

These medicinal wines serve for a sure and safe preservative, not only to prevent many diseases, but also if they have possessed the body already, effectually to oppose and expel them. Also all external open sores (which by daubing and plaistering could not be remedied) by daily drinking thereof may be perfectly cured. For not only Basilius Valentinus, and Theophrastus Paracelsus, but many more before and after them knew it very well, and have written many good things of it, which few did entertain, and (because their description was somewhat dark) most despised and defamed them for untruths.

In like manner, and much more may this my writing be lightly esteemed of, because I do not set down long and costly processes, but only according to truth, and in simplicity do labour to serve my neighbour, which doth not sound well in the ears of the proud world, which rather tickle and load themselves with vain and unprofitable processes, than harken unto the truth; and it is no wonder, that God suffereth such men, which only look after high things, and despise small things, to be held in Error.

Why do we look to get our Medicines by troubling our brains, & by subtle and tedious works, whereas God through simple nature doth teach us otherwise. Were it not better to let simple nature instruct us? surely if we would be in love with small things, we should find great ones. But because all men do strive only for great and high things, therefore the small also are kept from them; and therefore it would be well, that we could fancy this maxim, that also things of small account can do something, as we may see by Tartar and despicable Antimony, and not only so many coals, glasses, materials, and the like, but also the pretious time would not be wasted so much in preparing of medicaments: for all is not gold that glistereth, but oftentimes under a homely coat some glorious thing is hid; which ought to be taken notice of.

Some may object why do I teach to joyn the Antimony first with the Tartar by the help of common water before its fermentation with the wine: whether it would not be as good to put it in of it self in powder, or to dissolve it with spirit of salt (which would be easier to do than with Tartar) and so let it work? To which I answer, that the working wine or drink, receiveth no metallical calx or solution, unless it be first prepared with tartar or spirit of wine. For although you dissolve Antimony, or any other metal or mineral in spirit of salt, or of vitriol, or of salt nitre, or any other acid spirit, and then think to let it work with wine or any other drink, you will find that it doth not succeed; for the acid spirit will hinder the fermentation, and let fall the dissolved metals, and so spoyl the work; and besides, Tartar may be used among all drinks, and doth more agree with ones taste and stomach, than any corrosive spirit.

In the same manner as was taught of Antimony, other minerals and metals also may be fitly joyned with wine or other drink, and the use of such Antimonial wine is this, viz. that it be drank at meals and betwixt meals like other ordinary drink to quench thirst, but for all that, it must not be drank in a greater quantity, than that Nature be able to bear it. For if you would drink of it immoderately, it would excite vomits, which ought not to be, for it is but only to work in an insensible way, which if it be done, it preserveth not only the body from all diseases proceeding from corrupted impure blood, as the Plague, Leprosy, Pox, Scurvy, and the like, but by reason of its hidden heat, whereby it doth consume and expel all evil and salt humors (as the Sun dryeth up a pool) by sweat and urine, and so doth unburthen the blood from all such sharp and hurtful humors, &c. It doth not only cure the abovesaid diseases, but also all open sores, ulcers, fistulaes, which by reason of the superfluity of salt humors can admit of no healing, and it doth dispatch them in a short time in a wonderful manner, and so firmly that there is no relapse to be feared.

This drink is not only good for the sick, but also for the whole (though in a smaller quantity) because that it wonderfully cleanseth the whole body, and you need not fear the least hurt either in young or old, sick or healthy. And let no man stumble at it, that many ignorant men do defame Antimony and hold it to be poyson, and forbid it to be used; for if they knew it well, they would not do so; but because such men know no more, than what they get by reading, or by hear-say, they pronounce a false sentence; and it might be replyed unto them, as Apelles did to the Shooe-maker; Ne sutor ultra crepidam: but what what shall we say? Non omnis fert omnia tellus. When an Ass after his death doth rot, out of the carcass groweth Beetles, which can fly higher than the Ass from whence they came; In the like manner we wish it may fare with the haters of royal Antimony, viz. that their posterity may get seeing eyes, and what they know not, they may forbear to despise and scoff at.

I must confess, that if Antimony be not well prepared, and besides, be indiscreetly used by the unskilful, that it may prejudice a man in his health, which even the vegetables also may do. But to reject it by reason of the abuse, would be a very unwise act: If perchance a child should get into his hand a sharp-edged knife, and hurt himself or others, because it doth not understand how to use a knife, should therefore the use of a knife be rejected and forbidden to those that are grown up and know how to use it? Good sharp tools make a good workman; so good quick working and powerful medicines make a good physitian; and the sharper the tool is, the sooner a stone-carver or other craftsman may spoyl his work by one cut which he doth amiss: which also must be understood of powerful medicines, for if they be used pertinently, in a short time more good may be done with them, than with weak medicaments in a long time. Now as a sharp tool is not to be handled but by a good workman, so likewise a powerful medicine ought to be managed by an understanding and conscientious physitian, who according to the condition of the person, and the disease, knows to increase or abate the strength of the medicine, and not by such a one, as doth minister it ignorantly without making any difference at all.

Let no man marvail, that I ascribe such great vertues unto Antimony, it being abundantly enriched with the primum ens of gold. If I should say ten times as much more of it, I should not lye. Its praise is not to be expressed by any mans tongue; for purifying of the blood, there is no mineral like unto it; for it cleanseth and purifieth the whole man in the highest degree, if it be well prepared first, and then discreetly used. It is the best and next friend to gold, which by the same also is freed and purified from all addition and filth, as we said even now, of man. Every Antimony for the most part agreeth with gold and its medicine; for out of Antimony, by the cleansing Art may be made firm gold, as in the fourth part shall be taught, and which is more, by a long digestion a good part of the same is changed into gold. Whereby it is evident, that it hath the nature and property of gold, and it is better to be used for a medicine than gold it self, because the golden vertue is as yet volatile in this, but in the other is grown fixed and compacted, and may be compared to a young child in respect of an old man. Therefore it is my advice, that in Antimony medicine should be sought, and not to trifle away time and cost in vain and useless things.

Further note, That if you desire to contract nearer together the vertue of Antimony or any other mineral or metal, as above was taught to be done with the Tartar, you must by exhalation of the superfluous moisture in Balneo, reduce the solution to a honey thick liquor, and pour spirit of wine upon it for to extract, and within few days it will be very red; then pour it off and pour on other, and let this likewise extract: continue this proceeding with shifting the spirit of wine, till the spirit of wine can get no more Tincture; then put all the coloured spirit of wine together into a glass with a long neck, and digest it so long in a warm Balneum, till the colour or best essence of Antimony be separated from the spirit of wine, and settled to the bottom like a blood red thick fat oyl, so that the spirit of wine is turned white again; which is to be separated from the fair and pleasant oyl of Antimony, which is made without any corrosive, and is to be kept as a great treasure in physick. The spirit of wine retains somewhat of the vertue of Antimony, and may be used with success of it self both inwardly and outwardly. But the Tincture as a Panacea in all diseases acteth its part with admiration, and as here mentioned of Antimony, so in the same manner all metals by the help of Tartar and spirit of wine may without distilling be reduced into pleasant and sweet oyles, which are none of the meanest in Physick: for every knowing and skilful Chymist will easily grant, that such a metallical oyl, as without all corrosives out of the gross metals is reduced into a pleasant essence, cannot be without great and singular vertue.

Take to one part of pearls or corals (made into fine powder) three or four parts of pure Tartar, and so much water as will dissolve the Tartar by boyling; put the corals, Tartar and water together into a glass body, which must stand in sand, and give it so strong a fire, that the water boyl in the glass body with the Tartar, and may dissolve the corals. (This solution may be done also in a clean earthen pot that is glased, and the evaporated water must be supplyed with other, as above was taught to be done with the metals.) The corals being dissolved, let them cool, filtrate the solution, and abstract all the moisture from it in Balneo, and there will remain a pleasant honey-thick liquor, which may be used in Physick either of it self, or else once more extracted with spirit of wine and purified, or else distilled, as you please.

The extract or Tincture is better than the liquor, and the spirit is better than the extract or tincture: and all three may well and safely be used; they strengthen the heart and brain; especially those which are made of pearls and corals, they expel the urin and keep the body soluble. Those of crabs eyes and of pearches and other fishes open and cleanse the passages of the urin from all slime and impurity, and they powerfully expel the stone and gravel in the reins and bladder.

N. B. The distilled spirit of corals being well rectified, is good for the Epilepsy, Melancholy, and Apoplexy. It expelleth and driveth out all poyson by sweating, because it is of a golden nature and quality, whereof in another place more shall be said.

If you take a like quantity of crude Tartar and of salt of Tartar, and dissolve it with clean water, and then evaporate the water still skimming it, till no skin more do rise, and then let it cool, there will shoot white crystals, which being distilled as common Tartar, they will yield a purer subtler and pleasanter spirit, than the crude Tartar doth, in all to be used as above hath been taught of the simple spirit of Tartar: therefore it is needless here to describe its use. Before you distill a spirit thereof, you may use them in stead of Tartarus vitriolatus for purging, they will cause gentle stools, and drive also the urin and stone, and are not unpleasant to take. The dose is from ℈ i. to ℥ i. in waters fit for your purpose. This salt dissolved with water purifieth metals (if they be boyled therein) and maketh them fairer then common Tartar doeth.

In the first part of this book I taught how to make such a spirit, but because the materials, which are to be distilled in that furnace must be cast upon quick coals, whereby the remainder is lost, and that also not every one hath the conveniency to set up a furnace that requireth more room than this here doth: therefore I will set down how it may be got with ease in this our present furnace, without the loss of the remainder, which is not inferior to the spirit it self. And it is done thus:

Make a fair white salt of calcined Tartar by dissolution, filtration and coagulation, pulverise that salt in a warmed morter, and add to it a fourth part of small pulverised crystal or flints or only of fine sand, washed clean, mix it well, and cast one spoonful thereof at once into your red-hot vessel (which must be made of earth) and so cover it, and the mixture as soon as it is red hot, will rise and boyl (as common Allome doth, when it cometh to a sudden heat) and yield a thick white heavy spirit; and when it ceaseth to come forth, then cast in another spoonful, and stay out the time of its settling, and then another part again, till all your mixture be cast in. When no more spirit goeth forth, then take off the lid from the distilling vessel, and with an iron ladle take out that which stayed behind, whilest it is yet red-hot and soft, and it will look like unto a transparent clear white fusible glass, which you must keep from the air, for it will dissolve in it, till I teach you what you are to do with it.

The spirit which came over, may either be kept as it is, or else rectified per arenam in a glass retort, and used in Physick; it is clean of another taste than the spirit of common salt or vitriol, for it is not so sharp; it smelleth of the flints after a sulphureous manner, and tasteth urin-like, and it is very good for those that are troubled with the gout, stone and Tisick: for it provoketh urin and sweat mightily, and (because it cleanseth and strengthneth the stomach) it also maketh one have a good appetite to his Victuals. What it can do else is unknown to me as yet, but it is credible that it may act its part in many other diseases, which is left free for every one to try. In my opinion (since the spirit of the salt of Tartar is good to be used of it self for the stone, and that here it is strengthned by the sand, which have the signature of the stone of the Microcosme) there is hardly any particular medicine, which can go beyond it, but I leave every one to his own opinion and experience. Externally used, it quencheth inflammations and maketh a pure skin, &c. The remainder, which I bid you keep, and looks like a transparent clear glass, is nothing else but the most fixed part of the salt of Tartar and flints, which joyned themselves thus in the heat, and turned to a soluble glass, wherein lyes hid a great heat and fire. As long at it is kept dry from the air, it cannot be perceived in it: but if you pour water upon it, then its secret heat will discover it self. If you make it to fine powder in a warm morter, and lay it in a moist air, it will dissolve and melt into a thick and fat oyl, and leave some fæces behind. This fat liquor or oyl of flints, sand or crystal may not only be used inwardly and outwardly of it self, but also serveth to prepare minerals and metals into good medicines, or to change them into better by Chymical art. For many great secrets are hid in the contemptible peble or sand; which an ignorant and unexpert man (if they were disclosed to him) would hardly believe: for this present world is by the divels craft so far possessed with cursed filthy avarice, that they seek for nothing but money, but honest and ingenious sciences are not regarded at all; and therefore God doth close our eyes that we cannot see what lyeth before them, and we trample upon with our feet. That worthy man Parcelsus hath given it us sufficiently to understand, when he saith in his book (containing the vexations of Alchymists) that many times a despicable flint cast at a Cow is more worth than the Cow; not only because that gold may be melted out of it, but also that other inferior metals may be purified thereby, so that they are like unto the best gold and silver in all tryals; and although I never got any great profit by the doing of it, yet it doth suffice me that I have seen several times the possibility and truth thereof, which in its proper place likewise shall be taught.

This liquor of flints is of that nature toward the metals, that it maketh them exceeding fair, but not so, as women do scowre their vessels of tin, copper, iron, &c. with ly and small sand, till all filth be scoured off, and that they get a bright and fair gloss: but the metals must be dissolved therein by Chymical art, and then either after the wet or dry way digested in it for its due space of time; which Paracelsus calleth to go into the mothers womb, and be born again: if this be done rightly, then the mother will bring forth a pure child. All metals are engendred in sand or stone, and therefore they may well be called the mother of metals, and the purer the mother is, the purer and sounder child she will bear, and among all stones there is none found purer than the peble, crystal or sand, which are of one nature (if they be simple and not impregnated with metals:) And therefore the peble or sand is found to be the fittest bath to wash the metal withall. But he that would take this bath to be the Philosophers secret Menstruum, whereby they exalt the King unto the highest purity, would be mistaken; for their Balneum is more friendly to gold by reason of its affinity with it than with other metals, but this doth easier dissolve other metals than gold. Whereby it is evident, that it cannot be Benard his fountain (Bernhardi fontina) but must be held only to be a particular cleanser of metals. But omitting this, and leaving it to the further practise and tryal of those that want no time nor conveniency for to search what may be done with it, let us take notice of the use of this liquor in physick, for which uses sake this book is written. That which hath been said, was only done to that end, that we may observe, that we must not always look upon dear and costly things, but that many times even in mean and contemptible things (as sand & pebles) much good is to be found.

If you will extract a tincture out of peble-stones, for use in Physick or in Alchymy, then in stead of the white take a fair yellow, green or blew peble or flint, whether it hold fixed or volatile gold, and first with salt of tartar distill the spirit thereof; or if you do not care for the spirit, then melt the mixture in a covered crucible into a transparent, soluble and fusible glass, and in a warm morter make it into fine powder; put this powder in a long necked glass, and pour upon it rectified spirit of wine (it needeth not to be dephlegmed, it matters not if it be but pure) let it remain upon it in a gentle warmth, till it be turned red (the glass with the prepared peble or flints must be often stirred about, that the peble be divided, and the spirit of wine may be able to work upon it) then pour off the coloured spirit of wine, and pour on other, and let this likewise turn red: this pouring off and on must be iterated so often, till the spirit of wine get no more colour out of it. All the Tinctured spirit of wine put together, & abstract in a Balneum through a Limbeck from the Tincture which will remain in the bottom of the glass body like a red juyce, which you must take out and keep for its use.

This Tincture if it be made of gold, pebles or sand, is to be held for none of the least medicines, for it doth powerfully resist all soluble Tartareous coagulations, in the hands, knees, feet, reins and bladder; and although in want of those that hold gold, it be extracted but only out of common white peble, it doth act its part however, though not altogether so well as the first. Let no man marvel, that sand or pebles made potable, have so great vertue; for not all things are known to all; and this Tincture is more powerful yet, if first gold have been dissolved with the liquor of pebles before the extraction. And let no man imagine that this Tincture comes from the salt of Tartar (which is taken to the preparing of the oyl of sand) because that of it self also doth colour the spirit of wine, for there is a great difference betwixt this Tincture and that, which is extracted out of the salt of Tartar: for if you distill that of the salt of tartar in a little glass body or retort, there will come first a clear spirit of wine, then an unsavory phlegm, and a salt will remain behind, in all like unto common salt of tartar, wherein after its calcining not the least colour appeareth, and because none came over neither, it might be questioned where it remained then?

To which I answer, that it was not a true tincture, but only that the sulphur in the spirit of wine was exalted or graduated by the corporeal salt of tartar, and so got a red colour, which it loseth as soon as the salt of tartar is taken from it, and reassumeth its former white colour: even as it hapneth also, when the salt of urin, or of harts-horn or soot, or any other like urinous salt is digested with spirit of wine, that the spirit turneth red of it, but not lastingly, but just so as it falls out with the salt of tartar, for if by rectification it be separated again from the spirit of wine, each (viz. both the salt and also the spirit of wine) doth recover again its former colour, whereby it appeareth, that (as above said) it was not a true tincture. He that will not believe it, let him dissolve but ℥ i. of common white salt of tartar in ℔ i. of spirit of wine, and the spirit will turn as red of it, as if it had stood a long time upon several pounds of blew or green calcined salt of tartar; and if I had not tryed it my self several times, I should have also been of that opinion: but because I found it to be otherwise, therefore I would not omit to set down my opinion: though I know I shall deserve small thanks of some, especially of those which rather will err with the greater number, than to know and confess the truth with the less number. However, I do not say, that the supposed tincture of the salt of Tartar is of no vertue or useless; for I know well enough that it is found very effectual in many diseases: for the purest part of the salt of Tartar hath been dissolved by the spirit of wine, it being thus coloured thereby, and therefore that tinctured spirit of wine may very fitly be used. But as for the Tincture, which is extracted out of the prepared pebles, it is clean of another condition: for if you abstract the spirit of wine from it, though it also cometh over white, yet there remaineth a deep tinctured salt, whose colour is lasting in the strongest fire, and therefore may be counted a true Tincture.

This oyl or liquor of pebles is of such a condition, that it doth precipitate all metals which are dissolved by corrosives, but not after that manner as the salt of Tartar doth; for the calx of metals which is precipitated by this liquor; (because that the pebles do mingle themselves therewith) is grown much heavier thereby, than if it had been only precipitated with salt of Tartar.

For example, dissolve in Aqua Regia as much Gold as you please, and pour of this liquor upon it, till all the Gold fall to the bottom like a yellow powder, and the solution turn white and clear, which you must pour off, and edulcorate the precipitated Gold with sweet water, and then dry it (as you was taught to do with the Aurum fulminans) and you need not fear that it will kindle and fulminate in the drying, as it useth to do, when it is precipitated with salt of Tartar or spirit of urin, but you may boldly dry it by the fire, and it will look like yellow earth, and will weigh as heavy again as the Gold did weigh before the solution; the cause of which weight is, the peble stones, which did precipitate themselves together with the Gold. For the Aqua Regia by its acidity hath mortified the salt of Tartar, and robbed it of its vertues so, that it could not choose but let fall the assumed pebles or sand; on the other side, the salt of Tartar which was in the liquor of pebles, hath annihilated the sharpness of the Aqua Regia, so that it could not keep the dissolved gold any longer, whereby both the gold and the pebles are freed from their dissolver.

This edulcorated and dryed yellow powder put into a clean crucible, and set it between live coals, that it begin to be red hot, but not long, and the yellow will be changed into the fairest purple colour, which is pleasant to behold, but if you let it stand longer, then the purple colour vanisheth, and it turns to a brown and brick colour: and therefore if you desire to have a fair purple coloured gold, you must take it off from the fire, as soon as it is come to that colour, and let it not stand any longer, else it loseth that colour again.

This fair gold-powder may be used by the rich (which are able to pay for it) from ℈i to ʒss. in convenient vehicles; and in all diseases, where sweating is needful: for besides the provoking of sweat, it comforteth not only the heart, but also by the vertue of the peble it expelleth the stone in the reins and bladder (if it be not grown to the height of hardness) like sand together with the urine: so that it may be safely used as well to prevent, as to cure the plague, gout and stone.

How to make further out of this purple coloured gold a soluble Ruby for medicinal use, shall be taught in the fourth part: for in regard that it must be done by a strong fire in a crucible, it doth not belong hither, but to its proper place, where other like Medicaments are taught to be made.

If you will extract the colour out of this precipitated gold, then pour upon it (before it be put into the fire for to calcin) of the strongest spirit of salt, and in a gentle heat the spirit will dissolve part of the gold, which will be much fairer and deeper in colour, than if it had been done with Aqua Regia: upon this solution pour five or six times as much of dephlegmed spirit of wine, and digest both together its due time, then by the digestion of a long time, part of the Gold will fall out of the solution to the bottom like a fair white pouder, which may be reduced with Borax or salt nitre and Tartar; it is white like silver, and as heavy as other gold, and may easily get its colour again by the help of Antimony. The residue out of which the white gold is faln, viz. the spirit of salt mingled with the spirit of wine, must be abstracted from the Tincture, and there will remain a pleasant sowre liquor coloured by the gold, upon the bottom of the glass body, which is almost of the same vertue, which above hath been ascribed to other tinctures of gold. Especially this liquor of gold strengthneth the heart, brain, and stomach.

N. B. Sometimes there comes over with the spirit of wine a little red oyl, which the strong spirit of salt hath separated from the spirit of wine, and it is impregnated with the Tincture of Gold. It is an excellent cordial, few are found like unto it, whereby weak people decayed by sickness or age, may be kept alive a long time, they taking daily some drops of it, who else for want of the humidum radicale, would be forced to exchange their life for death.

Here some body may ask, whether this Tincture is to be counted or taken for a true Tincture of Gold; or whether there be another better to be found?

To which I answer, that though many may hold it to be such, and I my self do call it so here, yet that after due examination it will not prove to be such: for although some vertue is taken from the gold by this way, yet it doth still keep its life, though it be grown weak and pale, because it can so easily recover its former sound colour by a contemptible mineral: if its true Tincture or soul were gone from it, surely an inferiour mineral could not restore it to life, but of necessity there would be required such a thing for to do it, which hath not only so much, as it hath need of for it self, but hath a transcendent power to give life unto dead things. As we may see by a man or any sensible beast, that if they have lost their vigor by adversities, in that no life more is perceived in them, yet by medicines fit for the purpose, they may be refreshed, and brought to their former health, so that their former disease appeareth no more in them: but if their soul be once gone, the dead body can by no medicines be restored unto life again, but must remain dead so long, till he in whose power it is to give and to take life, have mercy upon it. So likewise it is to be understood of gold, when its colour is taken from it, and yet its life is left, which by the help of Antimony, being its medicine, as also by the help of iron or copper can be restored unto it, so that it recovereth its former fair colours, so that you cannot see at all, that it ailed any thing before. But if its life be gone from the body, it is impossible for any ordinary metal or mineral to restore it to life, but it must be done by such a thing, which is more than Gold it self hath been: for even as a living man cannot give life unto a dead man, but GOD must do it who hath created man; so Gold cannot restore to dead Gold, the life which hath been taken from it, and how could it then be done by an unfixt mineral? But there is required a true Philosopher for to do it, such a one as hath good knowledge of gold and its composition.

Now as we heard that like cannot help its like, but he that shall help, must be more, than he that looks for help from him: Hence it is evident, that the Tincture, whose remaining body (from which it is taken) is still gold, can be no true tincture; for if it shall be a true tincture, it must consist in its three principles, and how can it consist therein, the body from whence it came being yet alive, and possessing invisibly all its three principles? How can a mans soul be taken from him, and yet the body live still? Some will say, that for all that, this may be counted a true tincture, although the body still remain gold, and have kept its life: even as man may spare some blood out of his body, which though it will make him somewhat pale, yet he liveth still, and the lost blood may be supplyed again by good meat and drink. But what lame and senseless objections are these? Who would be so simple as to think, that a handful of blood may be compared to a mans life? I believe no wise man will do it. Although life goeth forth with the blood, yet the blood is not the life it self; else the dead could be raised thereby, if a cup full of it were poured into a dead body; but where was such a thing ever heard or seen? With such groundless opinions some did presume to censure the truth, set down in my treatise de Auro potabili vero, saying, Geber and Lullius were also of opinion, that a true tincture can be extracted out of gold, the same nevertheless remaining good gold: but it may be asked, what it hath lost then for to yield a true Tincture, since it remained good gold? Here no body will be at home for to answer I doubt. What are the Writings of Geber or Lully to me? What they have written I do not despise, they were highly enlightned and experienced Philosophers, and would defend their writings sufficiently, if they were alive: and what I write, I am also able to maintain.

Do those men think, that the writings of Geber and Lully are to be understood according unto the bare letter? shew me a tincture of gold which was made by the writings of Geber or Lully? if it were so, then every idiot or novice, that could but read Latine, would not only by their writings be able to make the Tincture of gold, but also the Philosophers stone it self, whereof they have written at large; which doth not follow, because it is seen by daily experience, that the most worldly learned men spent many years, and have been at vast charges, and taken great pains, and studied in their books day and night, and found not the least thing in them.

Now if such Philosophers were to be understood literally, doubtless there would not be so many poor decay’d Alchymists. Therefore the writings of such worthies are not to be understood according to the letter, but according to the mystical sense hid under the letter.

But because the truth is eclipsed in their books by so many seducing and sophistical processes, there will hardly any man be able to pick it out from so many seducements, unless a light from God be given to him first, whereby he may be able so to peruse the dark writings of those men, that he know how to separate the parabolical speeches, from those that are true in the letter it self: or if an honest Godly Chymist by the grace of God in his labours do hit upon the right steps, and yet do doubt, whether he be in the right way or no, then by reading of good and true Philosophers books, he may at last learn out of them the firm and constant truth: else hardly any ones desire may be obtained out of their books, but rather after the pretious time spent, means and health wasted, a man shall be forced to fall a begging at last.

In like manner, if the true tincture be taken from Copper, the rest is no more a metal, nor by any Art or force of fire can be reduced to a metallical substance.

N. B. But if you leave some tincture in it, then it may be reduced into a brittle gray body, like unto iron, but brittle.

Take of that gold calx (which was precipitated with the oyl of sand) one part, and three or four parts of the liquor of crystals or of sand, mix the gold calx in a good crucible with the liquor, and set this mixture into a gentle heat, so that the moystness may evaporate from the oyl of sand which is not easily done; for the peble or sand, by reason of their dryness keep and hold the moystness, and will not let it go easily; it riseth in the pot or crucible, as borax or Allome doth when you calcine them; therefore the crucible, must not be filled above half, that the liquor together with the gold may have room enough, and do not run over the pot: and when it riseth no more, then strengthen the fire, till the pot be red-hot. The mixture standing fast, put a lid upon it, which may close well, that no coals, ashes, or other impurity may fall into it, and give it so strong fire in a winde furnace, that the liquor together with the gold calx may melt like water; keep it melting so long, till the liquor and gold together be like unto a transparent fair ruby, which will be done in an hours time or thereabouts; then pour it forth into a clean copper morter, let it cool, and then make it into powder, and pour spirit of wine upon it for to extract, which will look like unto thin blood: and will prove more effectual in use, than the above described Tincture.

The residue from which the Tincture is extracted, must be boyled with lead, and precipitated and driven off as you do oares, and you will get the remaining gold, which went not into the spirit of wine; but it is very pale and turned like unto silver in colour, which if it be melted by Antimony, it recovereth its former colour without any considerable loss in the weight. How the melting in crucibles, and boyling of the remaining gold is to be done, shall be more punctually set down in the fourth part; I know several other fine processes, for to extract the colour easily out of gold; but because the gold must be first made fit for it by melting in a crucible, and that it is not pertinent to speak of that operation here in this second part, therefore it shall be reserved for the fourth, where you shall be informed at large, not onely how to prepare Gold, Antimony and other minerals, and make them fit for extraction, but also how to reduce them into a transparent, soluble and fire-proof Ruby (which are none of the meanest medicines) and as it was done here with the gold, so you may proceed likewise with other metals and minerals for to extract their colours. And therefore being needless to describe each metals tincture by it self, all the processes of them shall be disclosed in one, viz. in that of gold. The book would grow too big, if I should describe them severally, which I count needless to do. Let this suffice for this Second part, that we have taught, how to extract out of the gold its colour after a common way. Which indeed are good medicines, but for ought I know of no use in Alchymy. But he that seeketh to have a true Tincture out of gold, let him endeavour first to destroy the gold by the universal Mercury, and to turn the inside outward, and the outside inward, and proceed further according unto art, then the soul of gold will easily joyn it self with the spirit of wine, and come to be a good medicine, whereof more in my treatise de auro potabili is handled. If one know the Chalybs of Sandivogius, which is well to be had, he might with little labour quickly get a good medicine: but because we shew our selves still ungrateful children unto God, therefore it is no marvel, that he withdraweth his hand from us, and leaveth us in errors.

Many more profitable things, as well in Alchymy, as in medicine, may be compassed by the oyl of sand; as for example, to make fair painting colours out of metals, which abide in all elements: Also to frame all sorts of transparent hard stones out of crystal, which in beauty are like unto the natural, yea fairer sometimes; also how to make many fair Amauses or Enamels and the like profitable arts: but they belonging not to this second part, shall be reserved for the fourth, where all such shall be taught very punctually with all the circumstances thereunto relating.

Take of the above described oyl made of sand, pebles or crystals as much as you please, mix therewith a like quantity of the lixivium of Tartar, shake both well together, so that the thick liquor may not be perceived in the lixivium, but be throughly incorporated therewith, both being turned to a thin solution, and then your water is prepared, wherein the metals do grow.

The metals must be first dissolved in their proper corrosive Menstruums, and the Menstruum must be quite abstracted from thence again, but not too near, that the calx of the metal may not grow red-hot, whereby its growing vertue would be taken from it. Then take it out of the little glass-body, and break it in pieces about the bigness of a pulse, and put them in the above described liquor in a cleer bright glass, that the growing of the metals may be discerned through it; and as soon as the prepared metals are taken out of the glass body, they must be kept from the aire, else they lose their growing vertue. Therefore thus dry they must be broken in pieces, and laid in the bottom of the glass (wherein the liquor is) a fingers breadth one from another asunder, and must not be laid together on a heap. The glass must stand still in a quiet place, and the metal will presently swell in it, and thrust forth some bulks, out of which branches and twigs do grow, so finely, that one shall admire at it; and let none think that this growing serveth only for to please the eye, for some special thing is hid in it; for all sand or pebles, although they be white, invisibly containeth a hidden tincture or golden sulphur, which none without experience will be able to believe; for if for a time you digest the pure filings of lead in it, there will gold come to stick to the outside thereof (which gold may be washed off with water) and the lead will look as if it were gilded. Which gold came from no where else but from the sand or pebles, although they were white and clear, so that it could not be perceived in them. It sheweth also its meliorating vertue, when the metals do grow therein, and for a certain space of time are digested therewith. For it may be seen apparently, that the metals in the growing do increase from this liquor, and attract what is for their turn; which hence also may be perceived, that when but as much as the bigness of a pea groweth therein, it will grow twice or thrice as big, which is worthy to be considered of. Also the pebles or sand-stones are the natural matrixes of metals, and there appeareth a great sympathy between them, especially between the unripe metals and them; as if nature should say to such raw or unripe metals, return into your mothers womb, and stay there the due time, till you have attained there to perfect ripeness, for you were taken thence too soon against my will. Further, out of this liquor there may be made a good borras to reduce the metals thereby. There may be made also with this liquor fair glased and firm colours upon earthen vessels like unto Porcellan or China. Also by boyling it with water, a tender impalpable snow-white earth may be precipitated out of it, whereof there may be made vessels like unto Porcellan.

Many other useful things may be brought to pass thereby in mechanical businesses, needless here to relate.

Also the unripe and volatile minerals may be fixed and ripened thereby, so that not only they may be the fitter to be used in Physick, but also the volatile gold and silver contained in them may be saved thereby, whereof more in the fourth part.

N. B. Hither belongs also the process of the spirit of lead, Virgins-milk and Dragons blood.

Out of urine or salt Armoniack, a powerful and penetrating spirit may be made several wayes, which not only is to be used in phisick for many diseases, but is also found very useful in mechanical and chymical operations, as followeth.

Take of the urine of sound men living chast, gather a good quantity together in a wooden vessel, let it stand for its time to putrefy, and distil a spirit thereof, which afterward in a great glass retort with a wide neck must be rectified from calcined tartar, and still that which cometh over first, may be saved by it self, and so the second and third also, the strongest may be used for the preparing of metallical medicines, and the weaker for a medicine alone by its self, or else mingled with fit vehicles: The salt which in the rectification cometh over with the strongest spirit; may be put to the weakest, to make it the stronger, or else it may be saved by it self in a good strong glass.

But because the spirit of urine is tedious to make, therefore I will shew, how to get it easier out of salt Armoniack. The preparation is thus.

Take of salt armoniack, and lapis calaminaris, and make each by it self into powder, and then mix them together, and cast of it into the red hot vessel at once no more than ℥ ss. or ℥ i. Unto the vessel there must be applyed a great receiver: for this spirit goeth with such a force and power, that it were impossible to distil it in a retort without danger or loss, for I broke more than one receiver with it, before I did invent this instrument. The spirits being well setled in the receiver, cast in more of your mixture; this continue so long till all your matter is cast in; then take off the receiver, and pour the spirit into a strong glass, which must be well closed at the top, but not with wax and a bladder, because it softeneth the wax, and doth penetrate through the bladder; but first stop it with paper, then melt Lacca or sulphur, and pour it upon it, so that it come to be very well closed, and then it will not be able to exhale, or thou mayst get such glasses made, as in the fifth part shall be taught, for to keep all the subtle spirits in them, for more security sake. And this spirit, if no water have been mixt with it in the receiver, needeth no rectifying: but he that will have it stronger yet, may rectify it by a glass retort, and so keep it for use.

And this is the best way to make a strong spirit out of salt armoniack: the same may be done also, by taking of filed Zinck, instead of lapis calaminaris: also by adding of salt of tartar, salt made of the Lee of wood ashes, unquencht lime, and the like: but the spirit is nothing near so strong (although all those things may be done with it, that are done with the former) as that which is made with lapis calaminaris or Zinck.

Take ℔ i. of salt armoniack made into powder, and as much of salt of tartar, mix both together by the help of a lye made of tartar, or only with common water, so that all come to be like a pap, and cast in one spoonful thereof at once, into the distilling vessel, then cast in more till you have spirit enough.

N. B. The salt of tartar may also be mixed dry with the salt Armoniack without any lye or water, and so distilled: but it is not so good, as when the mixture is tempered with lye or water: for if it be cast in dry, the spirit will come over in the form of a volatile salt: but if the mixture have been moistened, then most part thereof will come over like a fiery burning spirit: In like manner also the mixture of Lyme and salt Armoniack may be tempered moist, and it will yield more spirit than if it be distilled dry.

It may be asked: why lapis calaminaris, Zinck and unquencht lyme, calcined tartar, salt of potashes, fixed salt nitre or the like things prepared by the fire, must be added unto salt Armoniack, and whether it be not as good to add some bolus, or other earth (as usually is done to other salts) and so to distil a spirit of it? To which I answer, that there are two sorts of salt in salt Armoniack, viz. a common acid salt, and a volatile salt of urine, which without mortifying of one of them, cannot be separated: for as soon as they feel the heat, the volatile salt of urine carrieth the acid salt upwards, and they both together yield a sublimate, of the same nature and essence with common salt armoniack which is not sublimed, onely it is purer than the common. And no spirit would come over from it, if it should be mingled with bole, brick, dust, sand, or any other strengthless earth, and so distilled, but the whole salt as it is of it self (leaving its earthy substance behind) would sublime thus dry: but that it falleth out otherwise with the lapis calaminaris (which is also like an earth) so that a separation of the salts is wrought thereby, and a volatile spirit cometh over; the reason is, that the lapis calaminaris and Zinck are of such a nature, that they have a great affinity with all acid things, and do love them, and are loved by them likewise (whereof some mention hath been made in the first part) so that the acid salt sticks to it in the warmth, and uniteth it self with it, and the volatile salt is set free, and distilled into a subtle spirit; which could not have been done, if the acid salt had not been kept back, by the lapis calaminaris or Zink. But that a spirit is distilled off by addition of fixed salts; the reason is that fixed salts are contrary unto acid salts, and (if they get the uperhand) do kill the same, and rob them of their strength, whereby those things which are mixed with them are freed from their bond: and so it falls out here with salt armoniack, that when by addition of a vegetable fixed salt, the acidity of the salt armoniack is killed; the salt of urine, which formerly was bound therewith, gets its former freedome and strength, and being sublimed turns into a spirit. Which could not have been done, if common salt had been added to the salt armoniack instead of salt of tartar; for the salt of urine would thereby (as by a far greater enemy) be killed and kept back, so that it could yield no spirit. I thought fit to give notice hereof to the ignorant (not for those, who knew it before) and to the unknowing it will do much good, and that they may have a light for other labours: for I have many times seen, and see it still by daily experience, that the most part of vulgar Chymists, whatsoever they do (having got it either by reading, seeing, or hearing) they hurle it over like botchers, and are not able to give any solid reason, why this or that must fall out in such or another manner, not labouring to find out the natures and conditions of salts, minerals, and other materials, but contenting themselves onely with the Receipt, saying this or that Author hath written so, and therefore it must be so, whereas many times such books are patcht up out of all sorts of authors. And those that stick to so many books, will hardly ever come to get any good, but are led out of one Labyrinth into another, spending their life miserably in watching and cares: but if they would first seriously consider things, and learn to know nature, and then take their work in hand, then they would sooner attain unto true knowledge; and so much of this matter by the way. I hope that he that hath been in error will be pleased with it, and the knowing will not grudge to have it imparted to the ignorant.

That which remains after the distillation is done, is also good for use; if the addition have been of salt of tartar, a melting powder may be made of it, to reduce metals. Of lapis calaminaris or Zinck, yields per deliquium a clear, white, and heavy sharp oyl, for the sharper part of salt armoniack, which did not turn to spirit, hath dissolved lapis calaminaris, and is almost of the same vertues for external use in Chyrurgery with that, which above in the first part which was taught to be made out of lapis calaminaris, and spirit of salt, save only that this in the distilling doth not yield so strong a spirit as the other, but onely yields a sharp sublimate.

This spirit is of a sharp penetrating essence, and of an airy, moist, and warm nature; and therefore may with credit be used in many diseases, 8, 10, 12. (more or less) drops thereof used in a convenient vehicle, do immediately penetrate all the body over, causing sudden sweating, opening the obstructions of the spleen, and dispersing and expelling many malignities by sweat and urine, it cureth the quartane, collick, the suffocation of the Matrix, and many more diseases.

In brief, this spirit is a safe, sure, and ready medicine for to disperse and expel all tough, gross and venemous humors. Also, this spirit acteth his part externally, quenching all inflammations, curing the Erysipelas and Grangrene; it allayeth the pains of the gout, clothes being dipt in it and applyed: and although it draw blisters, it matters not; laid to the pulse, it is good in ardent feavers, it asswageth swellings and pains; disscusseth congealed blood, helpeth strained limbs, and benummed nerves: onely smelled unto, it cureth the megrim, and other Chronical diseases of the head: for it dissolveth the peccant matter, and evacuateth it through the nostrils; it restoreth the lost hearing, being externally laid on with a little instrument fit for the purpose. Also in the obstructions of womens courses applyed by a fit instrument in a spiritual way, openeth presently, and cleanseth the womb, and maketh women fruitful, &c. Mingled with common water, and held in the mouth, asswageth the tooth-ach, proceeding from sharp humors which are falln in the teeth. A little of it applyed in a glister, killeth the wormes in the body, and allayeth the colick.

This spirit may also further be used to many other things, especially by means thereof many pretious and effectual medicaments may be made out of metals and minerals, whereof some shall be described as followeth.

N. B. There is yet another matter, which is found every where and at all times, and is to be got by every one without distillation and charges, and is as good for the abovesaid diseases, as the distilled spirit, and if all men knew it, there would not be found every where so many sick people, nor so many Doctors and Apothecaries.

Dissolve Hungarian or other good vitriol in common water, and let it run through a filtring paper, pour of this spirit upon it so much, till all the green be vanisht, and the water be made clear, and a yellow sulphur be settled: then pour off the clear, and the rest which is muddy, pour together in a filtrum, that the moisture may run off, and the earth of the vitriol remain in the paper, which you must dry, and distil to a blood-red oyl, which will open the obstructions of the whole body, and perfectly cure the epilepsie. The clear water must be evaporated dry, and there will remain a salt, which being distilled, yields a wonderful spirit. Before it be distilled, it is a specificum purgans, whereof 8. 10. 12. to 24. grains taken, may safely be used in all diseases.

Spices, seeds or flowers being extracted therewith and digested and distilled, the essence of them will come over with it, in the form of a red oyl.

If you pour it upon calx of copper, made by often heating the Copper red hot and quenching it again, it will extract within an hours time a fair blew colour, and having dissolved as much thereof as it can pour it off and let it shoot in a cold place, and you will get a fair sky coloured vitriol, a small quantity whereof will cause strong vomits; the rest of the vitriol remaineth a blew oyl, good to be used in ulcers.

If you take common crude tartar, and pour of this spirit upon it, and set it in digestion, the spirit will extract a blood-red tincture, and if the spirit be abstracted from it, there will remain a pleasant red oyl, of no small vertue and power.

This spirit also dissolveth crystals and other stones, they being first dissolved, precipitated and reduced to impalpable powders, turning them into oyles and liquors, good to be used in Alchymy and Physick.

Any metal being dissolved in an acid spirit may be precipitated better and purer therewith, than with the liquor of the salt of tartar; for Aurum fulminans which is precipitated with it fulminateth far stronger than if it were done with oyl of tartar.

R. Some juyce of Lemon and mix it with the solution of gold, before it be precipitated, and then not all the gold will precipitate, but some of it will remain in the solution, and in time many small green stones (not unlike unto common vitriol) will appear; which in a small dose will purge all noxious humors.

If you dissolve silver in Aqua fortis, and pour so much of this spirit into it till it ceaseth to make a noise, some of the silver will precipitate in the form of a black powder, the rest of the silver remaineth in the liquor: the phlegm abstracted from it in Balneo, till it get a skin at the top, and then set into a cool place, there will grow white crystals in it, which being taken out and dryed are a good purge in madness, dropsie, feavers and other diseases, safely and without danger to be used to young and old. The rest of the liquor which did not crystallise may be extracted with spirit of wine, and the fæces being cast away the extraction will be pleasanter. The spirit of wine abstracted from it, there will remain a medicine of no small value in all diseases of the brain.

Boyl sulphur or Antimony made into powder in a Lixivium of salt of tartar, till it turn red, and pour this spirit upon it, and distill gently in a Balneum, and there will come over a fair tincture with the volatile spirit, silver anointed therewith will be guilt, though not lastingly. It serveth for all diseases of the lungs.

Dissolve Antimony or sulphur in the liquor of pebles or sand, coagulate the solution to a red mass; upon this mass pour spirit of urin, and let it extract in a gentle warmth. The spirit being coloured red, pour it off, and pour on other spirit, let it extract likewise, and this you must iterate so often, till the spirit will extract no more tincture; then pour all the extracts together and abstract the spirit of urin from it in Balneum through a limbeck, and there will remain a blood red liquor, and if you pour upon this spirit of wine it will extract a fairer tincture then the former was, leaving the fæces behind, and this tincture smelleth like garlick: and if it be digested three or four weeks in a gentle warmth, it will get a very pleasant smel, like unto the yellow prunes or plums: and if it remain longer yet in digestion, it will get a smel not inferior to musk and ambar; This tincture having been digested a long time, and got several smels, is not only notably by the fire increased in pleasantness of smel and taste, but also in vertue: for so many and various sweet smels are perceived in it, that it is to be admired, which variety and exaltation proceedeth only from the pure and ripening spirit of urin, for there is hid in it a fire, which doth not destroy but preserve and graduate all colours, whereof in another place more shall be said.

N. B. Betwixt the spirit of urin and the animal and mineral Copper there appeareth a great sympathy; for it doth not only love copper above all other metals, and mingleth easily with it, and maketh it extraordinary fair, and of good use in Physick, but it prepareth it also to such a medicine, whereby all venerous sores (both by inward and outward use) how deep so ever they took root in the blood, without the use of any other medicaments, are perfectly cured; it maketh fruitful and barren, according as it is used; it cleanseth the matrix, hindreth the rising thereof, and miraculously furthereth womens courses that have been stayed, above all other medicaments of what name soever.

If this spirit be mingled with the volatile (but not corrosive) spirit of vitriol or common salt there will come a salt out of it, which is inferior to none in fusibleness, and useful both in Alchymy and Physick.

N. B. The liquor of the salt Of tartar, and the spirit of wine do not mix without water, this being the mean partaking of both of their natures, and if you add unto it spirit of urin it will not mingle but keep its own place: so that these three sorts of liquors, being put in the same glass, and though they be shaked never so much will not incorporate for all that: the liquor of the salt of tartar keepeth to the bottom, next to it will be the spirit of urin, and on the top of that is the spirit of wine: and if you pour a distilled oyl upon it, that will keep uppermost of all, so that you may keep four sorts of liquors in one glass, whereof none is mingled with the other.

Although this be of no great profit, yet it serveth for to learn thereby the difference of spirits.

Take Harts-horn, cut it with a saw into pieces, of the bigness of a finger, and cast in one at a time into the aforesaid distilling vessel, and when the spirits are settled, then another, and continue this until you have spirits enough: and the vessel being filled with the pieces that were cast in, take them out with the tongs, and cast in others, and do this as often as is needful. The distilling being finished, take off the receiver, and pour into it dephlegmed spirit of wine, which will cleanse the volatile salt: pour the oyl with the spirit and volatile salt through a filtring paper made wet first and lying in a glass funnel, and the spirit of wine together with the spirit of Harts-horn and the volatile salt will run through the paper, and the blackish oyl will stay behind, but it must quickly be poured out, else it will pass through after them. The spirit together with the volatile salt rectifie through a retort, and the best part of the spirit will come over together with the spirit of wine and volatile salt; and when the phlegme is coming, take of the spirit, which is come over, that the naughty phlegm may not come amongst it; keep it well, for it is very volatile, the oyl may be mingled with salt of tartar, and rectified by a glass retort, and so it will be clear; if you will have it fairer, you must rectify it with spirit of salt.

The first, which is done with salt of Tartar, is of more vertue; it cureth the Quartane, and provoketh sweat extremly, cureth all internal wounds and pains, which were caused by falls, blows, or other wayes: 6, or 8. 10, to 20. drops of it taken in wine and sweated upon it in the bed. The spirit is very good for all obstructions of the whole body, from ℈ ss. to ʒ ss. therefore taken in a fit vehicle, provoketh urine, and forceth down womens courses, it cleanseth the blood and maketh sweat mightily. In the Plague, Pox, Leprosie, Scurvy, Melancholia Hypochondriaca, malignant Feavers, and the like where sweating is necessary, it proveth a rare medicine.

After the same manner you may make spirits out of all kind of horns and claws of beasts: but since by reason of their ill smel the use of them is not liked of (though in several heavy diseases, as in the fits of the mother and Epilepsie, they do admirably well:) therefore I will acquiesce. However it is worth observing, that the spirit made of mans hair is not to be rejected in metallical operations, for it dissolveth common sulphur, and reduceth it into a milk, which by further ripening may be turned into blood, the like whereunto no spirit is able to do. The same spirit may also of it self, without addition of sulphur be fixed into a ruby; but that which is ripened with sulphur is the better; and if it be brought so far by the fire, that it have lost its stink, and be made fixed than it will be able sufficiently to pay for the pains and coals bestowed upon it.

N. B. Hither belongeth the Process to pour dissolved metals upon filed hartshorn, and so to distil them.

Ambar yeildeth a very pleasant oyl and of great vertue especially the white Ambar: the yellow is not so good, and the black is inferior to this; for by reason of its impurity it cannot be well used inwardly; and there cometh over also along with it a volatile salt and an acid water, which must be seperated; the water (for ought that I know) is of little vertue; the salt if it be sublimed from the salt of Tartar and purified, is a good diuretick, and in the Stone and the Gout, may successfully be used both inwardly and outwardly. The oyl if it be rectified, especially that which comes over first, is an excellent medicine against the Plague, Epilepsy, rising of the Mother and Megrim, 6, 8, 10, to 20. drops being taken thereof at once, and the nostrils also being anoynted therewith for to smell to it; and it is to be observed, that when it is rectified with spirit of salt, it proveth much clearer, than done by it self without addition: but if it be rectified with salt of tartar, it is of much more vertue, though it fall not so clear, as that which is done by spirit of salt.

N. B. If it be rectified from a strong Aqua Regia having before once already been rectified with spirit of salt, it will turn so subtle, that it is able to dissolve iron or copper in some sort, and to reduce them into good medicines; and in this second rectification by Aqua Regia all will not come over, but part of it will be coagulated by the corrosive water, so that it turneth thick, like unto mastich, which in the warmth is soft, and may be handled with owns fingers like wax, but in the could it is so hard, that it may be broken and made into powder, and glistereth like gold.

Of the soot, which is taken from Chimneys, where nothing is burnt but wood, there may be distilled a sharp volatile salt and a hot oyl. The salt is in vertue not unlike unto that which is made of harts-horn or ambar, and it quencheth inflammation, from what cause so ever it do proceed: The oyl may without rectification externally be used very successfully for all loathsome scabs, and for a scald head, &c. But if it be rectified, as hath been taught to be done with the oyl of Tartar, of Ambar, and of Hartshorn; then it may safely be used inwardly, as the above written oyls are used; for it doth as well as these, yea better in some special cases.

Boyl the soot in common watter, till the water turn blood red (urin is better than water) and set this solution (being in an earthen pot) in winter time into the greatest frost so long till all in the pot be frozen into one piece and turned white: then break the pot and the ice, and in the midst thereof you will find the hot oyl unfrozen and liquid in colour like blood, which is not much inferior in vertue unto that which is distilled, yet afterward it may be rectified, and so exalted in its vertue, when you please, and it is to be noted, that this separation doeth only succeed in the greatest frost and cold, and not else.

Of honey there may be made a subtle spirit and a sowre vinegar, if it be mingled with twice as much of pure calcined sand and so distilled; and it falleth much better yet if it be made with the flores of Antimony, which were taught to be made in the first part, whereby the spirit is increased in its vertue, and its running over hindred thereby; and so distilling it, there will come over a pleasant spirit, a sharp vinegar and some red oyl also, which must be seperated: the spirit after the rectification inwardly used is good in all diseases of the lungs. It openeth and inlargeth the Breast, strengthneth the Heart, takes away all obstructions of the Liver and Spleen; it dissolveth and expelleth the Stone, resisteth all putrefaction of the Blood; preserveth from, and cureth the Plague; all Agues, Dropsies, and many other diseases, daily used from ℈ j. to ʒ j. taken with distilled water proper for the diseases: the sower vinegar coloureth hair and nails as yellow as gold: it cureth the itch and scabs of the skin; it cleanseth and healeth old and new wounds, they being bathed and washed therewith.

The red oyl is too strong to be used of it self, it may be mingled with the subtle spirit which came over first and so used, and the spirit will be exalted thereby in its vertue.

In the same manner as hath been taught of honey, there is also made a spirit and oyl of sugar, viz. adding pure sand to it; or (which is better) of the flores of Antimony, and then according to the rules of Art one spoonful after the other of this mixture cast in, it will yeild a yellow spirit, and a little red oyl, which after the distillation must be digested in Balneo so long together, till the spirit have assumed the oyl and be turned thereby very red in colour; it needeth not to be rectified, but may daily be used either by it self, or with such vehicles as are proper for your purpose; in all it is like in virtue unto that which was made of honey; yet this of sugar is more pleasant than the other; it reneweth and restoreth all the blood in man, in regard that it received great vertue from the diaphoretical flores of Antimony; and this spirit may fitly be used in all diseases, it can do no hurt, neither in cold nor hot diseases; it doth help nature mightily, and doth so much good, that it is almost beyond belief. Especially if for a time it be used daily from ℈ j. to ʒ j. The residue of it is black, and may be kept for the same use again, viz. for an addition to other honey or sugar, or else you may sublime it again into flores in the furnace described in the first part, or in the furnace described in the fourth part of this book, with an addition of iron or tartar, or salt nitre, reduces it into a Regulas, &c.

If you mix sugar with red corals made into powder and distil it, there will besides the spirit come over a blood-red tincture like a heavy oyl, which is to be joyned with the spirit by digestion in Balneo, and it will be as vertuous as that which was made with Antimony diaphoreticum. It doth perfectly and lastingly cure the epilepsie in young and old; it cleanseth the blood from all filth, so that the Leprosie together with its several species may be cured thereby, &c. Its use is the same as was taught above of the Antimonized spirit of sugar.

Take sweet Must or juice of grapes, as soon as it is squeezed out, boyl it to the consistency of honey- and then mix it with sand, corals, or (which is better) with flores of Antimony, and so distill it, and it will yield such another spirit as that which is made of honey or sugar, only that this is somewhat tarter than that of honey. With honey, sugar and the juice of grapes, several metals may be dissolved in boyling and so prepared and made up into divers medicaments, both with and without distillation, after the same manner as was taught above with tartar: for honey, sugar, and the juice of grapes, are nothing else but a sweet salt, which by fermentation and addition of some sower thing, may be changed into a sower Tartar, in all like unto that which is gathered in the wine vessels. There may be made also a tartar out of cherries, pears, apples, figs, and all other fruit, yielding a sweet juice; as also of rye, wheat, oats, barley and the like, whereof in the third part more shall be said.

For every sweet liquor of vegetables, if it be turned inside out, by fermentation may be changed to a natural sowre tartar; and it is utterly false, that (as some do suppose) only wine yields tartar, which by daily use made of it by those that have very hungry stomachs (like Woolves) indistinctly together with the nourishment went into the limbs, and there turned to a stony matter. If this were true, than in cold Countries, where no wine groweth, men would not be troubled with the Gout or Stone; the Contrary whereof is seen daily: though I must confess, that among all vegetables none yeildeth more than the vine, the concurrent acidity being the cause thereof; for it turneth the sweetness into tartar; for the sowrer the wine is, the more tartar it yieldeth; and so much the sweeter, so much the less tartar. By this discourse an industrious Chymist may easily come to know the original nature and properties of tartar, and in default of wine, how to make it out of other vegetables; common salt or the salt of tartar may be distilled with honey, sugar, or sodden wine (sapa) and it will yield such strong spirits, that metals may be dissolved with them, and they are not to be despised in Physick and Alchymy.

Out of oyls made by expression (as oyl olive, rape oyl, wallnut oyl, hempseed oyl, linseed oyl, and the like) there may be distilled a penetrating oyl, useful both out wardly and inwardly, which is done thus: Take common potters clay not mingled with sand, frame little bals of it, as big as a pigeons or hens-egg, burn them (but not too strong) to a hard stone, so that they may attract the oyl; and when they are no more quite red-hot, but pretty hot, then throw them into oyl olive which is the best; let them lye in it, till they be quite full and drunk of the oyl, which will be done in two or three hours (some cast them red hot into the oyl, but amiss, because the oyl contracts thence an Empyreuma) then take them out, and cast in one or two of them at once into your distilling-vessel made red-hot, and let it go; and within a while after cast in one or two more, and continue this till you have oyl enough. If the vessel be full of the bals, take them out with the tongs or ladle, that you may proceed without let in your distillation, and in this manner you need not fear the breaking of your retort or receiver, or the burning of your oyle. The distillation being performed take off your receiver, pour the oyl that came over into a glass retort, and rectify it from calcined Allome or Vitriol, and the Allome will keep back the blackness and stink, and so the oyl will come over clear, which must be yet rectified once or twice more with fresh calcined Allome, according to the intensness of penetrating which you look for; that which cometh over first, ought still to be caught by it self, and you will get a very fair, bright and clear oyl, which is very subtle; but that which cometh after is somewhat yellow, and not so penetrating neither as the first; and therefore it is but for external use to extract flores and herbs therewith, and to make pretious balsams for cold and moyst sores. Also you may dissolve with it Amber, Mastick, Myrrh, and the like attractive things, and with Wax and Colophony reduce it to a plaster, which will be very good in venemous sores and boyls, for to attract the poyson, and to heal them out of hand. If you dissolve in it common yellow sulphur made into powder, you will get a blood red balsom, healing all manner of scabs, and other like defects of the skin; especially when you add to it purified verdegrease, and in hot sores Saccharum Saturni, which in a gentle heat and by continual stirring about do easily melt and mingle therewith. It needeth not to be done in glasses, but may be done in an ordinary earthen pot or pipkin.

The first and clear is of a very penetrating nature: some drops thereof given in some Aqua vitæ, presently stays the collick, proceeding from winds that could not be vented; as also the rising of the mother, the navil being anointed therewith: and a cold humour being faln upon the nervs, whereby they are lamed; if you do but anoint them with this oyl, and rub it in with warm hands, it will quickly restore them, and therefore in regard of its present help, may well be called Oleum sanctum. If you extract plates of iron or copper with this oyl, it will turn deep red or green, and is a soveraign remedy for to warm and dry up all cold and watery sores. It consumeth allso all superfluous moisture in Wounds and ulcerous Sores, as also all other excrescencies of the skin: it healeth tettars and scald-heads, and other like defects proceeding from superfluous cold and moisture. You may also dissolve in it Euphorbium and other hot gums, and use them against great frost, for what limb soever is anointed therewith, no frost how great soever can do it any hurt. The balsames made with gum or sulphur may be also distilled by a retort, and in some cases they are more useful than the undistilled balsame.

In the same manner may be distilled also the oyl of wax, the use whereof is in all like unto the former; and for all cold infirmities of the nerves, this is found more effectual yet than the former.

Out of stones which are found in grapes, there may be distilled a sowre spirit, which is a certain and specifical remedy for the stone in the kidneys and bladder, and also for all pains of the gout. It is not onely to be used internally, but also externally, wetting clothes in it, and applying them to the places affected, and it will asswage and drive away the pains.

To reduce sulphur into a sowre spirit or oyl hath been sought hitherto by many, but found by few. Most of them made it in glass-bells, but got very little that way; for the glasses being quickly hot, could not hold the oyl, so that it went away in a smoak. Some thought to get it by distilling, others by dissolving, but none of all these would do the feat. Which is the reason why now-adayes it is found almost no where right, and in the Drugsters and Apothecaries shops they usually sell oyl of Vitriol instead of it, which by far is not to be compared in vertue to the oyl of sulphur. For this is not onely of a far pleasanter sowre taste, but in efficacy also much exceeds the other. And therefore being of so great use both in Physick and Alchymy, as in all hot diseases, mingling the patients drink therewith, till it get a pleasant sowre tast, for to quench the intolerable drowth, to strengthen the stomach, to refresh the lungs and the liver: Also externally for to cure the gangreen: Also for to Chrystallise some metals thereby, and to reduce them into pleasant vitriols, useful as well in Alchymy as Physick: I thought good to set down the preparation, though it be not done in this our distilling furnace, but in another way by kindling and burning it as followeth.

Make a little furnace with a grate, upon which a strong crucible must be fastned resting on two iron bars, and it is to be ordered so that the smoak be conveighed (not above by the crucible, but) through a pipe at the side of the furnace: the crucible must be filled with sulphur even to the top; and by a coal-fire without flame be brought to burn and kept burning. Over the burning sulphur, a vessel is to be applyed of good stony earth like unto a flat dish with an high brim, wherein is alwayes cold water to be kept, and whereunto the burning sulphur doth flame: which thus burning, its fatness consumeth, and the acid last is freed and sublimed to the cold vessel, where it is dissolved by the air, and in the form of a sharp oyl runs from the hollow vessel into the receiver, which must be taken off sometime, and more sulphur supplyed instead of that which hath been consumed, to the end that the sulphur may still burn in the crucible: and beat with the flame to the cold head: and within few dayes you will get a great quantity of oyl, which else by the (campana) glass-bell in many weeks could not have been done.

N. B. Such a sowre spirit or oyl may also be got by distillation together with the flores, viz. thus: If you take pieces of sulphur as big as hens eggs, and cast them one after another into the hot distilling vessel, a sowre oyl together with flores, will come over into the receiver, which must with water be separated out of the flores, and the water abstracted from it again in a cucurbit, and in the bottome of your glass body you will find the oyl, which in vertue and taste is equal to the former, but you get nothing near so much in quantity by this way, and if you do not look for the oyl, you may leave it with the flores, which by reason of their pleasant acid taste are much toothsomer to take than the ordinary ones.

Thus I conclude this second part; I could have set down more medicinal processes in this Treatise: but having as many as will be a sufficient guide for the distilling of other things also, I thought it good here to acquiesce; and whatsoever hath been here omitted, shall be supplyed in the following parts.

THE THIRD PART OF Philosophical Furnaces: — A Preface of the Copper Instrument and Furnace. — Of Wooden Instruments that are to be used instead of Stills, Baths, and Cauldrons. — There follows now the preparation of the vessel. — The making of a wooden vessel for a Balneum, which is to be used in stead of copper and leaden Cauldrons for digestion, and distillation by glass vessels. — A wooden vessel serving for boyling of bear, metheglin, vinegar, &c. as well as copper, iron, and tin vessels. — A wooden vessel for a bath for sweet, or mineral water, which may be according as you please, kept warm, for the preserving of health. — Of the use of wooden vessels in distilling, boyling, bathing, &c. And first of the distilling vessel. — And first of the preparation of the lees of wine, bear, hydromel, and other drinks. — Of the preparation of all kind of corn, as Wheat, Oats, Barly, &c. which must go before the distilling of the spirit. — Of the difference of malting. — Of the fermentation of Malt. — Of the fermentation of Honey. — Of the preparation of Fruits, Seeds, Flowers, Herbs, Roots , &c. — An Annotation. — The manner of distilling in general followeth. — The manner of distilling Spices, Seeds, Flowers, Hearbs, Roots, Woods , &c. — How Oyls are to be coagulated into Balsames. — The manner of preparing follows. — There follows now the use of the second wooden vessel, which is to be used instead of those of copper or lead, serving for distillations, digestions, extractions, and fixations. — And first of a vomitive Extract. — A purging Extract. — A Diaphoretical Extract. — A Diuretical Extract. — A somniferous Extract. — A Cordial Extract. — Of an odoriferous Extract. — Of Baths. — Of a Bath of sweet or common water. — Of the nature, and property of natural Baths. — And first of sulphureous Baths that have a subtil acidity. — Now follows the mixture of those subtile mineral, sulphureous, and salt spirits with water. — Of Sulphur Baths. — The use of the Copper Globe in dry Baths, which are more excellent than the moist in many cases. — Now follows a wooden vessel which is to be used instead of a Cauldron in boyling of Beer, Metheglin, Vinegar , &c.

Now this Instrument is made of strong Copper plates after the following manner. You must make two strong hemispheares of Copper or Latten of the bigness of a mans head (or thereabout) and join them together with a most strong soder, and that without tin, whereof the one must have a pipe: Now the pipe must be of a most exact roundness, that it may most accurately fit the hole that is made with an auger or wimble to keep the water from flowing out like to a tap, of the length of one span at least, wider on the hinder part towards the globe, than on the forepart, which also must be according to the bigness of the globe, greater or lesser, and be exactly joined with the best soder to its hemisphear, and the diameter of the forepart being very round like a tap, and most exactly filling the round hole must be of two fingers breath. Now there is required to the foresaid instrument or globe, a certain peculiar little furnace made of iron or copper, viz. most strong copper plates, covered within with stones or the best lute, into which is put that globe like a retort, so that it may ly upon two iron bars of the distance of a span, or span and half from the grate; the neck whereof (that pipe) goeth forth of the furnace one span at least. The furnace also must have below a place for the ashes, and above a cover with its hole for the letting forth of the smoke, and for regulating the fire, as you may see by the annexed figure. It must also below have a treefoot, on which the furnace must be set, and on the sides two handles by the help whereof it may be removed from place to place; the which is very necessary; for it is not only used for the distilling of burning spirits by wooden Vessels instead of copper, but also for such distillation, and digestion that is performed in gourds, bolt-heads, and other instruments of glass, stone, copper, tin, &c. which are to be set in Balneo: also in the boyling of beer, metheglin, wine, and other drinks, which are to be performed by the help of wooden Vessels.

In the first Figure, A represents the Furnace with a Copper Globe. B. The Copper Globe. C. The distilling Vessel. D. The Refrigeratory with a Worm. E. The Receiver. F. Stools on which the Vessels stand. The Second, A Balneum with a Cover having Holes in it for the Glasses, set upon a Tree-foot.

The Third, A Wooden Vessel for the making of Beer. The Fourth, A Tub for a moist Bath, which is to be warmed by the Copper Globe. The Fifth, A wooden Box for a dry Bath to provoke sweat with Volatile Spirits.

In the first place I shall speak of wooden Vessels that are to be used instead of Copper stills, in the distilling of burning spirits out of wine, beer, lees, malt, wheat, meal, roots, hearbs, flowers, seeds, and other vegetables, as also oyls of vegetables.

See that thou hast an oken barrel, like to those wherein wine and beer are kept, of a just bigness, viz. answerable to the bigness of the globe, as is sufficient for the coction: for a barrel that is too big will make the coction slow, and tedious. A greater globe may be fitted to a lesser barrel, but not on the contrary, a great barrel to a little globe: For by how much the bigger the globe is, and the less the barrel, so much the sooner is the work hastned. Now seeing that this Art was invented for the saving of costs, which otherwise would have been expended in providing of stils, cauldrons, furnaces, &c. it is best not to have too great a globe, which requires a greater furnace, and is more hardly to be carryed, because it is to be covered within with lute, or a wall; for it is sufficient if it be big enough for the coction. Wherefore I will give you a just and due proportion of both, viz. of the globe, and vessel, which in distillations and other operations, the curteous reader may imitate.

A globe of the bigness of a mans head, containing three or four cannes, whereof each containeth four pints, is sufficient for the heating of a barrel of 30, 40, 50, 60. and 100 gallons, which by how much the more remote from 100 and nearer to 30, so much the sooner is it heated, and the coction furthered; and on the contrary, by how much the nearer it is to 100 and more remote from 30, so much the slower is the coction. I do not therefore advise that a huge barrel be chosen for a small globe, by reason of a long and tedious operation: And if all and every thing be not so accurately observed to a hair, yet it matters not much, because it sufficeth to do the same thing by the help of one small copper instrument of divers forms. For in this way of distilling, wooden vessels that are requisite to the distilling of spirits, and boyling of Bear, and for baths are more easily provided, then so many copper vessels in the common way. For by this means not only costs are spared, but also it is in stead of building of furnaces, because when any barrel hath been used, you may remove it, and set another in the place of it for another operation, the which cannot be done with stills and cauldrons fastened into a furnace. And this invention is for those that want Artificers, as Coppersmiths, &c. because wooden instruments are more easily provided: also by the help of this globe may most secret operations be performed.

For the furnace with the copper globe may be built in one place, and in another place the Balneum, viz. the places divided with a wall, so that he that looks to the fire may not know what is done in the Elaboratory; for oftentimes the care of the fire is committed to heedless servants, that break glass instruments by their carelesseness, by which means oftentimes a most pretious medicine is lost; which danger this invention is without.

Wherefore this copper globe with its wooden vessels is more convenient then those copper stills and cauldrons. But this I would have thee know that this new invented distillation is slower, then the common way which is performed by stills, and consequently requires a long fire. I desire therefore the rich that dwell in large and spacious houses, that they would use the old way of distilling; but the poor, who have but little houshold conveniences, and the covetous, that they would use this little copper globe with its wooden vessels: for although there be a longer fire required, yet these are not to be compared to those costs which are otherwise expended upon so many copper vessels of so many divers forms. Let him therefore keep to his copper vessels, who cannot understand me, for it concernes not me. Without doubt there are some whom this my new invented way of distilling will please, before other, being communicated for the sake of the poor labouring house-keepers, that cannot boyl Beer, and distill burning spirits for lack of vessels: for a globe of five or four pound is more easily provided, then other copper vessels of 60, 80, 100 pound: also those wooden vessels are more easily provided than furnaces, which some for want of place only cannot build. Choose therefore which way thou wilt, for these things which I have wrote, I have wrote for the poors sake rather than for the rich. Certainly rich men that have spacious Elaboratories need not to be ashamed to follow this way, for it is free for every man to go a shorter way, unless they had rather prefer the old way before a new and compendious, whom I cannot help, being contented with a publication which is made for the sake of my neighbour, whether it be taken well or ill, with a good minde, certainly knowing that more profit then disprofit may be obtained by the help thereof. It shall not therefore repent him of his labor, who knows rightly to prepare and use this copper, and wooden vessels.

The vessel being made is to be placed with one bottom, upon a stool that is fitted for it, which being done, make a hole with a wimble neer the bottom, for the receiving of the neck of the copper globe, which is to be covered over with a linnen cloth: make also about the lower bottom another hole for a tap, by the help whereof the remainder of the distillation is drawn forth: also you must make a large hole in the upper bottom, the diameter whereof must be one span for to pour in the water to be distilled, with a funnel. Also there must be made a hole near the upper bottom of two or three fingers breadth, into which is to be put a copper pipe of a span long, which is to be fastened closely therein; and to this pipe another oaken vessel with a copper worm and cold water like to other refrigeratories, must be applyed. Also the joints of the aforesaid short pipe, viz. of the first barrel, and of the second barrel, viz. the refrigeratory must be straightly, and closely united together, which afterward may be the better joyned together with a fit lute for the distilling. And this is the form and fashion of the wooden vessel, that is to be used in the place of copper vessels, in the distilling of burning spirits and oyls. But thou wilt object that these kind of wooden vessels are porous, and drink up great part of the spirit and oyls.

I answer; none of the spirits seeketh a violent passage out, in case the ways be open. There is no danger therefore, when there is passage enough given them by a pipe that is wide enough. Neither doth oyl stick to them in distillation, for whatsoever is by force of the boyling water to be separated from the spices, and seeds that also is sublimable by the force of the seething water, so as to distill in, so that in the refrigeratory no more is lost than in the stills. Distillation being made, the aforesaid spirits may be rectified in these wooden vessels, (being first washed) as well as in copper stills.

Make an oaken vessel as big or as little as you please, according to the greatness, or littleness, multitude, or fewness of the vessels, of two or three spans high, a little narrower above then below, and so fashioned above, that a cover of wood, copper, or lead, may most closely be joyned to it: the cover must have holes greater or lesser, according to the glasses, as is wont to be in the making of a Balneum, as you may see by the annexed figure. This vessel also must be placed upon a stool of the height of an ell, or such height as is required for the joyning of the copper globe with the Balneum, which must have a hole near the lower bottom, for the receiving of the neck of the aforesaid globe. In defect of such a vessel, which yet you may provide easily enough, take a wine or bear vessel divided in the middle, and make a hole near the bottom for the neck of the globe, make also a wooden cover with holes, &c. He that will be curious may provide all things according to the best Art.

Make a wooden vessel, which shall be more high than broad, a little wider above than below, as you please: or take a wine or bear barrel divided in the middle, and near the bottom make a hole for the neck of the globe, which is to be covered with boards, which serves as well for the boyling of bear, &c. as those of copper.

Make a long wooden tub convenient to sit in, which is to be set upon a stool of a just height, viz. that the bottom of the vessel may answer the neck of the globe which is put into the furnace: you may also have a cover, that may cover the whole tub, which may be divided and united in that place where the head goes forth, as appears by the annexed figure, or you may cover it with a cloth, laying it upon small crooked sticks fastned to the tub, yet so that the head may have its liberty, especially in a vaporous bath of common sweet, or medicinal water; or make a high wooden cover shutting very close, for a dry sweat, where it is no matter whether the head be shut in or no.

He that will distill any burning spirit by help of the distilling vessel, out of wine, metheglin, bear, barley, wheat, meal, apples, pears, cherries, figs, &c. also out of flowers, seeds, and other vegetables, hath need so to prepare his materials, that they may yield their spirit. Where I thought it convenient, and indeed necessary to say something of the preparation of each vegetable, for better information sake, or else a profitable distillation is not to be expected, but labour in vain to be feared.

The lees of wine, bear, hydromel, &c. have no need to be prepared, because they do easily enough of themselves yield their spirit, unless haply having lost all their humidity they be dryed, which you may make moist again by the admixion of common water, lest they be burnt in distilling & stick to the vessel; of which thing more in the distillation it self. Now flowers, roots, hearbs, seeds, fruits, apples, pears, cannot be distilled without a foregoing preparation. You must therefore first prepare them, as followeth.

And first of all a malt must be made of the corn, as it is wont to be in the making of bear. Now the manner of making of malt is known almost to all, wherefore I need not speak much of that, because in all places that have no wine, there is scarce any house found in which Malt and Bear is not made, as well in the country as cities. But however, there is a great deal of difference of making of it, for a long knife doth not make a good Cook, nor all drinkers of wine are good planters. For many have perswaded themselves, that, if they follow the footsteps of their fathers, they have done well (although they have been in an errour) and being scornful, refuse instruction. Wherefore something is to be said of the difference of malting. Although I never exercised the Art of making Beer, yet I am certain I do in that excel all other Distillers, and Brewers. For I often saw, and indeed with admiration, the simplicity of many in their operations, although common, and dayly, to whom though an age should be granted, yet they would never be more thrifty, being content with their ancient customes. Good God! How perverse is the world, where no body labours to find out any good, neither is there any one that thinks of perfecting, and amending things already found out: Where all things run to ruin, and all manner of vice increase: for now almost every one seeks only after riches by right or wrong; for it is all one with them, if they have them, not thinking that things ill gotten shall perish, and that the third heir shall not injoy them, and that unjust riches shall devour those that have been honestly gotten, with danger also of eternal damnation. I pray you, if our Ancestors had been so negligent, and had left nothing to us: I pray you, I say, what Arts and Sciences should we have had now? It is come to this pass now, that vertues decrease, and vices increase.

The difference of malt, by reason whereof it yields better or worse beer, and spirit, consists for the most part in the preparation thereof: for being made after the vulgar way it retains its tast, wherefore it cannot yield good spirit, nor good beer, which is observed of very few, wherefore they could not draw forth good spirit out of corn, but such as savours of the tast and smell of the malt. Which is not the fault of the corn, but of the artificer not operating aright in the preparation of his malt, in distilling and rectifying. For if it were prepared a right in all things, corn yields a very good spirit, not unlike to that which is made out of the lees of wine, in tast, odour, and other vertues. Which Art, although it be not known to all, yet it doth not follow that it is impossible: Now I did not say that it is that common way, whereby that spirit, which is like to the spirit of wine, is distilled, but another which is more subtil, and witty. Out of all vegetables is drawn a burning spirit, yet such as is perceived by some difference of the tast, and odour, but that is not the spirits faults, but of the vegetable, as of hearbs, seeds, corn, &c. communicating their vertues, tast, and odour to the spirit: whence that spirit deserves to be called not simple, but compounded, for else all the burning spirit (being rightly rectified from its flegm) is made out of any thing, having the same vertues with the spirit of wine, although it seem improbable to some. I do not deny that one simple may yield more or less sweet spirit than another. For sweeter wines yields sweeter spirits: Also clear wine yields a sweeter spirit than the lees of wine, although they come forth out of one and the same vessel: For clarified wine, and that which is separated from the fæces yields a sweeter spirit than the Lees, and impure and heterogeneal sediment, which corrupts the simple, and sweet spirit, with a strong tast and smell: so that that may deservedly, being as it were simple, be preferred before this which is accidentally corrupted. And this is to be understood of all other spirits. What hath hitherto been said, hath been spoken for the sakes of them, who have perswaded themselves that they could not perform chymical operations so well by the spirit of corn, as with the spirit of wine, for I never found any difference of them in the extraction of minerals or vegetables. Let him therefore that can, receive my opinion, and experience, seeing I will have nothing to do with contradicting Carpers: Without hurt to others I dare not reveal the Art of distilling a sweet spirit with great profit out of corn, in all things like to that which is made of the fæces of wine, viz. without the preparation or grinding of the malt, which shall haply be [* See Explicat. Mirac. Mundi] communicated elsewhere at some time or other. For this Book is not written for the publishing of secrets, but of a new invented distillation. But thou that wilt make a sweet burning spirit out of malt or honey; know this, that the corn must be brought after a certain peculiar manner into malt, and lose its ungrateful savour before its distilling, and fermenting, or else after the wonted manner a certain ungrateful spirit will be drawn from thence, that cannot be compared to the spirit of wine. The whole Art thereof consists in a true preparation; for ungrateful things are by Art brought into gratefulness, and on the contrary grateful things are made ungrateful by negligence. And thus much for information sake.

Take of Malt ground in a Mill as much as you please, upon which in a wooden vessel set up right, pour cold water, as much as will moysten it, and serve for mixtion and comminution; then also pour as much warm water as will suffice for the making the mixture moist and thin, and also warm; for it must be neither hot nor cold: which being done mix with it some new barm, and cover it with a cloth, and in a short space, being exposed to heat, it will begin to ferment (wherefore the vessel is not to be filled to the top) and leave it so long in fermentation, until the mixture descends, which for the most part is wont to be done the third day, and the malt will be ready for distillation.

Neither hath honey any need of a singular Art in its fermentation, because being mixed with 6, 7, 8, or 10. parts of warm water, it is dissolved, and unto the solution is added ferment, as has been spoken concerning malt, which afterward is left covered in some heat for to be fermented, being fit for distillation when it becomes to wax hot. Now know that too great a quantity of honey makes a very slow fermentation, viz. of some weeks and months; wherefore for acceleration sake, I advise that a greater quantity of water be added; although otherwise it yields plenty of spirits, but ungrateful, which therefore I advise nobody to distil as being unprofitable, unless any one know how to take away the [1]ungratefulness thereof.

The fruits of trees, as Cherries, Plumbs, Apples, Pears, Figs, Juniper-berries, Elder-berries, Dwarf-elder, and Mulberries, &c. are bruised in wooden vessels, with wooden pestils; and upon them being bruised, is poured warm water, and ferment added to quicken it, as hath been above said of malt. Seeds are broken in a mill; flowers, hearbs and roots, are cut small, and are stirred up to fermentation by mixing of warm water, and barm or yest.

Before thou distil the aforesaid vegetables prepared by the help of fermentation, diligently weigh, and accurately observe whether the mixture be sufficiently fermented, for sometimes there is too much cold, or hot water put to it; sometimes the vessel is not well covered, by which means the cold air is let in, whence the fermentation is hindred, and consequently the distillation of the spirit: For by the help of fermentation the burning spirit of the vegetables is set at liberty, without which it cannot be done; also the distillation is hindred by too much hast, as well as by too much delay; for if you begin to distill before the time, viz. fermentation not being yet perfected, thou shalt have but few spirits; wherefore also the better part is, by many that are unskilful, cast to the swine, but without any great loss, if the matter were malt, because that swine are fed therewith; but not so if other vegetables were the matter of the distillation. Also too much slowness where the matter begins to be sowre before it be distilled, yields very few spirits, that which often happens, whilst hearbs, and flowers, &c. are out of ignorance left in fermentation 3, 4, 5. and more weeks, before they be distilled, for the greatest part of the spirit is then turned to vinegar, which would not be so very ill done, if so be these men knew how to clarifie the remainders, and turn it into vinegar, that nothing thereof might be lost; for the vinegars of hearbs, flowers, seeds, and roots are not to be contemned. And so often times (a thing to be lamented) the better part, if they be spices, and pretious things, is lost.

The matter of the distillation, and other choice things, as seeds and hearbs are cast away with loss; wherefore for admonition sake I was willing to add such things that the operators may have an opportunity to consider the matter a little more profoundly with themselves, or at least of learning the art of distilling from countrymen, who do not suffer their malt to putrefy, grow sower or mouldy, before they fall upon their distillations, but presently fermentation being made (the third or the fourth day) begin their distillation.

But some one will object, that my vegetable spirits are not pure by reason of the ferment that is mixed, having in it self a spirit. I answer, there is not so great a portion of the ferment mixed which can corrupt the vegetable spirit. For although some spoonfuls of ferment yielding but a few drops of spirits be added to a great quantity of the vegetables; yet there can come no hurt or detriment to so many quarts of the vegetable spirit. I have seen some supercilious men that would not add ferment to the matter of their spirit, but sugar or honey, by which they would promote fermentation, and so have thought to get a pure spirit, not considering that honey and sugar, after fermentation are made to yield their spirit also, whereof one spoonful yields more than ten or twenty of Barm: But hony and sugar fermenting not without difficulty themselves, how can they promote the fermentation of other things? Who also have had experience, that the addition of their ferment hath been superfluous, whilst their flowers and hearbs have stood some weeks in maceration, before they begun to ferment, and that often times they have contracted an acidity, mustiness and stink, the reason of which was an unsutable ferment. There are indeed the fruits of some trees that have a sweet and full juice, as grapes, cherries, apples, pears, figs, &c. which need not the addition of any ferment, having a natural ferment of their own, but other vegetables not so, being lean, as hearbs, flowers and roots. It is necessary there to promote the fermentation of them by the addition of a sutable ferment, lest in length of time these hearbs and seeds lose their spirit exhaling in maceration. And thus much I was willing to say for information sake, and indeed for the sake of them who seek after the best and choicest medicines, wanting a good burning spirit as a companion applicable to them. For this spirit came not only by it self, as Aqua vitæ, into a medicinal use as well internal as external, especially that which is prepared of cordial, and cephalick hearbs; but also being united with the proper oyls of those hearbs in many desperate diseases, where it could put forth its vertues eminently.

And thus much sufficeth concerning the preparation of vegetables that goes before the distillation of burning spirits.

He that is going to distil, hath need to stir his fermented matter very well with a stick, that the thicker parts may be well mixed with the thinner, and then he must fill therewith his distilling vessel set upon a treefoot, and joyned to the copper globe in the furnace on one side, and to the refrigeratory on the other, the joints in all places being well closed either with Oxe-bladders, or with starch and paper. Also the interiour part of the globe in the distilling vessel must be fenced with a copper or wooden basket, that the herbs, seeds, and other things enter not into the globe, into which only water must come. Also the upper hole must be close stopped with a fitting stopple wrapt about with linnen clouts, (viz. that hole by which the matter to be distilled is put in) like to vessels of wine that are stopped. Which being well done, you must kindle the fire in the furnace under the globe, until all the matter in the whole vessel boyl well, and that burning spirit rise, and go out, through the refrigeratory (where it is condensed) into the glass receiver that is set under it, no less than that distilled out of a still; and you must continue the fire till all the spirit be come forth, which you may know by the taste. Which being done, and all things being cold, let the remainders be taken out by the lower large tap-hole, for meat for swine, or other uses. The spirit that is drawn off may be exalted, and rectified at your pleasure in the same vessel, being first made clean together with the refrigeratory. Note well, that sometimes there is left a fat oyl with the flegm in rectifying of the spirit, proceeding from that hearb of which that was the spirit, which did distil off with the spirit from the matter with a strong fire in the first distillation, but in the rectifying could not ascend with the spirit in a gentle fire, but is constrained to remain with the insipid flegm. And this oyl also hath its vertues, especially that which is rectified by a glass gourd in Balneo, with the spirit of salt, and clarified. Now the like oyl is got almost from all hearbs, roots, seeds, flowers, and fruits, but out of one subject more than another, according to the hot and cold temper thereof. Especially the sediment of wines yields a good quantity of such oyl, which being rectified is a medicinal true oyl of wine, but not before endued with a sweet savour, and it is an excellent cordial, although I know no body that knew this before.

And thus I have shewed the general way of distilling, burning spirits, by help of the aforesaid wooden distillatory. Now also follows,

First, the seeds must be broken in a mill, flowers, hearbs, and roots cut small, the woods broken or rasped, upon which afterwards a good quantity of water (in which they may swim) must be poured for the maceration of them, so that when the distillation is ended there may remain some water, lest for want of water they be burnt in the distilling, and yield an oyl savouring of an empyreuma, and not sweet. Neither is too great a quantity to be poured upon them, but as much as shall serve to prevent the burning of the aforesaid vegetables in the distilling of the oyl thereof. And indeed fresh vegetables may presently without any foregoing maceration, being put with their proper waters into the distilling vessel be distilled. But they that be dry may for the space of some dayes be macerated before they be distilled. Also the water appointed for maceration must be salted, for the better mollifing, and opening the aforesaid materials, that they may sooner yield their oyl. Now green and fresh need not any salt water, yet it will not be hurtful to mix some therewith, because salt helps the boyling water, so as to make the oyl more easily to ascend. It also helps and furthers distillation as doth Tartar and Allome, if they be rightly mixed and ordered. Which being all rightly done, the materials that are macerated must be put by a funnel into the distilling vessel, and fire must be given as hath been spoken concerning the burning spirit, and the oyl of the seed, or wood macerated in the water will come forth in the distillation together with the water. And although by this way more oyl comes forth, viz. Maceration being made by the addition of salt, than without salt, by the help of the sweet water alone, as is the fashion in all places almost to distill oyls of spices; yet much remaines inseparable by the water, and consequently not to be sublimed with the water. Therefore the better way is that which I shewed in the first part to be performed with the spirit of salt, which if you please you may follow. All the oyl being come forth (which is perceived by the changing of the receivers) the fire is to be extinguished, and the remainder is to be taken out, which if it be of seeds, hearbs, or fruits, may, being yet warm, be fermented by the addition of ferment for the distilling of the spirit, of which there cannot be so great a quantity by reason of taking away of the oyl, as otherwise is drawn out of things that have not lost their oyl: For all burning spirit partakes of much oyl, of the essence, and nature whereof more a little after. Now spirits must be made without the addition of any salt, for salt hinders the fermentation, without which the burning spirit cannot be had. But the water that is distilled together with the oyl, is to be set in a certain temperate place, until the oyl ascend, and swim upon the water, from whence it is to be separated with a Tunnel (of which in the fifth part,) also there are some oyls which do not ascend, but fall to the bottom, which are also to be separated with a Tunnel, and kept for their uses. Now how these oyls may be kept clear long, and not contract any clamminess, shall be taught in the fifth part: but how they may after they have lost their clearness by long standing, and are become tenacious, be restored and clarified again, is taught in the first part, wherefore I need not here repeat it.

It hath been the custom a long time to turn aromatical oyls into Balsams, where always one hath been willing to excel another in this Art, which nevertheless was nothing hitherto, but for a washing and cleansing; for they could not be used inwardly, but only outwardly for their odour to comfort the heart and brain. Now the aforesaid oyls are coagulated many ways, and are made portable in Tin, Silver, and ivory boxes.

Some have mixed the fat of a lamb with them by help of heat, and have turned them into a liniment, which they have coloured with divers colours; as for example, they have corrupted the oyls of green hearbs; as rosemary, marjoram, lavender, rue, sage, with a green colour, by the admixtion of verdigrease (which is noxious to the head and heart) where one corroborates and refresheth, another destroys. They have tinged the Balsam of Cinnamon, and lignum Rhodium with a red colour by the help of a poysonous Cinnabar. Others that are more industrious, have tinged their Oyls with extracted colours of vegetables, which balsams are more safely taken inward: But they are not durable, acquiring a sliminess and stink; wherefore they have mixed white wax to coagulate them: By which means they are become more durable without stinking; but yet in length of time so tenacious, that being smeared or rubbed upon the skin, they stick fast by reason of the wax that is mixed with them: at last others have found out a better way of coagulating aromatical oyls, and other things, viz. by the addition of the oyl of Nutmeg made by expression, having lost its odour and colour by spirit of wine; which they called the Mother of Balsames. And this way hath been a long time concealed by Apothecaries as a great secret, until at length it is become common, so that balsames prepared after this manner are sold almost in all shops: But although that be the best way, yet they are not durable balsames that are made that way, because they lack salt. I do not contemn and disapprove of Balsames made after this way, for if a better way had been known, better had been made, for no man is obliged beyond his power. Wherefore they are not only to be excused, that have used Lambs fat, Wax, and the oyl of Nutmegs in the making of their Balsames, but also to be honoured for their communication. Now seeing the aforesaid Balsames cannot be taken inwardly, nor be so well outwardly administred by reason of their unctuosity, others have consulted to congeal the Oyls by the admixtion of their own proper fix-salts: And Balsames prepared after this manner are made free from clamminess, or tenaciousness, and may be dissolved in wine, beer, or any liquor.

Wherefore they may be not only conveniently taken inward, but also more fitly than those old, be rubed outwardly for the odours sake, because they are easily washed off again with water. They do not only give a most sweet odour being rubbed, but also by reason of the admixtion of the fixed salt, having the nature of salt of Tartar, do beautify the skin. Wherefore they are to be commended, being dissolved in fair warm water for a lotion for the head, and face; not only because they beautify, but corroborate with their excellent odour; which those fat Balsames cannot do. Wherefore this way is to be preferred far before the other.

Let him therefore that will, receive what I have said, for rare and new things are not alwayes accepted, especially being obscure: but I hope for the approbation of the age to come.

Take the remains of the burning spirit, and being put into a sack, press it hard: reduce the water pressed out into vinegar, and of roses thou shalt have a rose vinegar, and of other things another, being the best in a Family for to season meats: then take the remains out of the sack, and reduce it to white ashes in a potters furnace, upon which pour the flegm of its own burning spirit (being separated) to extract the salt, from which evaporate again all the humidity in a glazed earthen pot: calcine the coagulated salt gently in a clean crucible, and it will be white and be like to salt of tartar in tast; from which abstract, sometimes its own proper burning spirit, calcining the salt first every time; and the spirit will be so exalted by its proper salt, that it will presently assume its proper oyl, and will, being poured upon it, associate it to it self so as to be perceived no more in the spirit, which will remain very clear: Which being done, calcine the salt yet once more very well in a crucible, and dissolve so much of it in its proper flegm, as sufficeth for the coagulation of the oyl, then mix this solution with the burning spirit, mixed with its oyl, and set it in a vial of a long neck well stopt, in Balneo, that the spirit may not exhale, in the coction of it, and in the space of a few hours there will be an union of the mixture which will be as white as milk. Which being done, let the glass cool, for there is a conjunction of the spirit, oyl, and salt, so that neither can be discerned from another, which is to be poured into a vessel of a wide mouth, and it will be congealed in the cold like a white ointment, not only to be anointed withal, but also to be dissolved in any liquor, being of an excellent odour, which may also be given inwardly very conveniently, and being used outwardly it makes the skin beautiful and sweet; wherefore this is that most desired balsame of Princes and Ladies. And by this way the three principles of vegetables, being separated, and purified, are again reunited, in which union there is found the whole vertue, tast, and odour of the vegetable.

Note well, That he that will colour balsames, must draw the colour out of vegetables with spirit of wine, which he must make to be coagulated together with it. After this aforesaid manner, therefore you may draw out of any vegetable that hath in it salt, spirit and oyl, soluble and well smelling balsomes without the addition of any other strange thing, which are not to be contemned.

And because here also is taught that most odoriferous balsame of roses, for roses yield but a little oyl, without which that cannot be done, know that not only roses or rose leaves also are to be taken for the making the aforesaid balsome, but also together with the leaves those whole knots; for that yellow that is in them yields that oyl, not the rose leaves, &c. And let what hath been said suffice concerning our preparation of balsames, which if they be rightly made, are not I suppose, to be contemned, neither do I reject those that are made without salt: Let him that hath better communicate them, and not carp at ours. And so I would that all and each process should be comprehended under some one general, viz. of distilling burning spirits, and oyls, by the help of a wooden distilling vessel, and their conjunction by the help of their proper fixed salt, I could here add more things concerning the use, and vertues of spirits of wine, and of those most sweet vegetable oyls; but because they are clearly enough spoken of by others, I account it a superfluous thing to repeat the sayings of others, being contented with the description of one only general process, which you may imitate in other particulars.

The vessel being made ready according to the prescription set down before, there is nothing else to do, than to fit the furnace with the globe, and at your pleasure to heat water in it, with a government of the fire in the furnace. Now all things may here be done, which otherwise are done in a common Balneo; where there is no other difference but of vessels; here is used a wooden vessel, there a copper, leaden, or iron, &c. In this operation also is used the same furnace with the same globe, which was used above in the distillation, wherefore you need add nothing else beside, for nothing is more common than a Balneum in distillation; let the demonstration therefore of the use of the copper globe suffice. Now I thought it worth while to set down some Chymical medicinal extracts, not common, which may be made by the help of this Balneum, which being rightly prepared do many things in many diseases.

Take an ounce of the flowers of Antimony, of purifyed Tartar ℥ ij. of sugar-candy ℥ vj. of rain water two pints, being mixed together, set them in a strong vial in Balneo for to be cocted, and make them to boyl strongly the space of ten or twelve hours. Then the Balneum being cold, take out the glass, and pour forth the decoction, and filter it through a brown paper put into a tunnel; the filtred water will be reddish betwixt sweet and sowre, which take (the fæces in the filtre being cast away) and in a small gourd glass draw off all the moisture with a gentle fire in Balneo unto the consistency of honey of a brownish colour, upon which again pour a pint of spirit of wine, poured forth into a vial with a long neck; and set it on Balneo with a moderate heat the space of eight or sixteen hours, and then the spirit of wine will separate, and extract the essence, which will be more pure and noble, the fæces being left in the bottom; which after all things are cold are to be separated by the Help of Filtration through a double brown paper. Then take the red tincture that is filtred, and in a gourd glass in a gentle Balneo draw off almost all the spirit of wine until there remain a matter like a very sweet syrup, which being taken out keep as a most excellent vomitive, most profitable in many diseases, where other Catharticks can do nothing. For this medicine works most gently, wherefore it may be given to children of a year and half old without danger, and also to old men. This medicine purgeth and attracts all humors from the nerves, and veins, opens all obstructions of the liver, spleen, lungs, and kidneys, by which means many most grievous diseases are cured.

I never found a vomitive comparable to this, which works quickly and safely. The dose of it is from grain 1, 2, 3, 4. to 10. and 30. according to the age and sickness. It may be taken by it self, or in wine, beer, &c. and it will within a quarter of an hour begin to work, and ceaseth within two hours. Sometimes it doth not provoke vomit at all, but only stools, where a glyster is very helpful if it be given a little before the administring of the aforsaid medicine, being made of two or three spoonful of oyl Olive, and salt water; for the glyster prepares the way below, so that it seldome then works by way of vomit: when also the patient may presently after the taking of the medicine hold hot tosted bread to his mouth and nose, which hinders vomiting and promotes the operation by stool. But in my judgment it is better not to hinder the medicine seeking a spontaneous way of operation, and not forced: For vomiting is more convenient for some, than purging by stool. Now these things I have spoken for the sake of those, who although they abhor vomiting, yet desire to be purged by the essence of Antimony, which is of all that I know the most safe, and sweet Cathartick. For it searcheth the whole body far better than all others, and frees it from many occult diseases, the which all other vegetable Catharticks could not do. It hath also this commodity in it, that although by littleness of the dose, or the strong nature of the patient it doth not work by vomit or stool, yet it doth not like other medicines hurt the body, but works either by sweat or urine, so that Antimony being rightly prepared is seldome administred without profit. When as on the contrary, vegetable Catharticks being given in less dose or by reason of some other causes do not work, although they do not make the body swell, and produce manifest diseases, yet they threaten to the body occult sicknesses.

Now the Arcanum of Antimony doth not onely not do hurt, if it do not sensibly operate, but by insensible working doth much good to the body of man. Wherefore there is a great difference betwixt purging minerals, and vegetables. For minerals are given in a less dose without nauseousness, but vegetables with a great deal of nauseousness, and sometimes with danger to the sick in a greater dose. Now that nauseousness also proceeding oftentimes from the great dose of the ungrateful bitter potions does more hurt than the potion it self. I wish that such kind of gross medicines were abolished, and the sweet Extracts of Vegetables and Essences of Minerals were substituted in their place.

Take of the roots of black Hellebore gatherd in fit time, and dryed in the air, one pound, the roots of Mechoacan, Jallap, of each four ounces; Cinnamon, Annisseed, and Fennelseed, of each one ounce; of English Saffron a dram, powder all these Ingredients, then pour upon them the best rectified spirit of Wine, in a high glass gourd, and upon this put a blind Alembick, and set it in digestion; in Balneo until the Spirit of wine be tinged red, which then decant off: and pour on fresh, and set it again in digestion; until the spirit be red, then pour on fresh again, and do this so often until the spirit will no more be tinged red, which commonly is done at three Times. Mix these tinged spirits, filter them, and in Balneo by a glass Alembick, with a gentle heat draw them off from the Tincture, and a thick juice will remain at the bottom of a brownish colour, which you must take out whilst it is yet hot, and keep it in a clean glass for its uses. The Spirit of Wine drawn off from the extract may be reserved for the same use. Now this extract is given from grains 3, 6, 9, 12. to 31. according to the age, and strength, being mixed with Sugar, it hath not an ungrateful tast, and it works gently, and safely, if it be not given in too great a dose. And if thou wilt have it in the form of a Pill, mix with it being yet hot, an ounce of clear Aloes, and half an ounce of Diagridium powdered, being mixed bring it into a mass for Pills, and keep it for your use. The dose is from grain 1. to a scruple. It evacuates all superfluous humors, but it is not to be compared with the medicine of Antimony. And this extract I put down for the sakes of those that fear Minerals, and abhor Vomits, which in my judgment is the best of all vegetable Catharticks.

Take the wood Sassafras, Sarssaparilla, of each six ounces; Ginger, Galengal, Zedoary, of each three ounces; long Pepper, Cardamoms, Cubebs, of each an ounce; Cinnamon, Mace, of each half an ounce; English Saffron, Nutmeg, Cloves, of each a dram: Let the woods be rasped, the roots and spices poudered, pour upon them, being mixed, the spirit of wine, and let the tincture be drawn forth in Balneo, as hath been abovesaid of the purging Extract, evaporate away the spirit to the consistency of honey, which keep for your use. It is good in the Plague, Feavers, Scorbute, Leprosie, Frenchpox, and other diseases proceeding, from the impurity of the blood, curing them by sweat. The Dose of this Extract is from a scruple to a dram with proper vehicles: it provoketh sweat presently, driveth away all venenosities from the heart, and mundifies the blood.

And although it be a most effectual vegetable Diaphoretick yet it may not be compared to those subtile spirits of minerals, of which in the second part. Also animal diaphoreticks have their commendations, as the flesh of vipers, the fixed salt of spiders and toads, in their peculiar operations, where each alone without the mixture of any other thing puts forth and sheweth its operations; neither are animal and vegetable diaphoreticks to be compared to the mineral, as Bezoarticum minerale, Antimomum diaphoreticum, and Aurum diaphoreticum.

Take the seeds of Saxifrage, Carraway, Fennel, Parsly, Netles, of each 3. ounces, the root of liquorish, the greater burr, of each an ounce, the powder of woodlice half an ounce. Let these being mixed and powdered be extracted with spirit of Juniper according to art: then mix these following things with the extracted matter: Take the salt of Ambar, Soot, Netles, of each half a dram, purified Nitre a dram: Let these be powdered, and mixed with the extract and this mixture be kept for use. The dose is from a scruple to a dram, in the water of parsly fennel, &c. This extract forceth urin, opens the ureters, purgeth the reines, and bladder from all viscous flegme (the mother of all tartareous coagulation) viz. if it be used timely: In this case is commended also the solution of flints, and crystals, made with spirit of salt. A greater commendation have salts of nephritick hearbs made by expression, and crystallisation, without calcination, the preparation whereof shall not here, but elsewhere be taught.

Take of Thebaic opium four ounces, of Spirit of Salt two ounces, purified Tartar one ounce, set them being mixed in maceration in Balneo in a glass vessel for a day and night, and the spirit of salt with Tartar will open the body of the opium, and prepare it for extraction, upon which pour half a pint of the best spirit of wine, set it in a gentle Balneo to be extracted. Decant off the spirit that is tinged, and pour on fresh, set it in digestion till the spirit be coloured. Then mix the axtractions together, and put to them in a glass gourd two drams of the best Saffron, of oyl of Cloves a dram, and draw off the spirit of wine in Balneo, and there will remain a thick black juice, which is to be taken out, and kept in a clean glass vessel. The dose thereof is from one grain, to five or six, for those of a mans age, but to children the sixth or eighth part of a grain. It may be used in all hot distempers without danger. It provoketh quiet sleep, mitigates pains as well outward as inward, it causeth sweat; but especially it is a sure remedy for the epilepsie in children that are new-born; for as soon as it is given to them to the quantity of the eighth part of a grain in wine, or womans milk, there presently follows rest, and sweat with sleep, by which means the malignity is expelled, the children are refreshed, and desire victuals, and the fit returns no more afterwards. Although haply the like symptomes may be perceived again, yet if the aforesaid dose be administred again, the children are refreshed, and cured wholly, whereas otherwise they would have dyed, &c. whereof I have not restored few with this medicine. Moreover also there are very effectual anodine medicines, as those volatile spirits of vitriol, allome, Antimony, and other minerals, with which, as also with that narcotick sulphur precipitated from the volatile spirit of vitriol, nothing may be compared.

Take red roses four ounces, of the lilly of the valley two ounces, the flowers of borage, rosemary, sage, of each an ounce; cinnamon, lignum aloes, of each two drams; cloves, mace, nutmeg, galangal, cardamoms the lesser, of each half an ounce; the shavings of ivory, hartshorn, of each an ounce; of English saffron a dram, of nux vomica a dram: Mix them and reduce them to a fine powder, and let the tincture be extracted with spirit of wine in Balneo, which is to be drawn off again, unto a just consistence. Let the extract be kept for use. It may be used in almost all faintings, and other affects that are not joyned with a preternatural heat. The dose thereof is from grains 3, 6, 9. to a scruple with proper vehicles; being often administred it refresheth the spirit, corroborates the brain, and other parts of the body. It is made more efficacious by the adding of the essences of minerals, especially of gold, of which thing see the first part concerning the sweet oyl of gold.

I need not teach the making of any odoriferous vegetable extract, because the manner of drawing forth, or distilling oyls of vegetables that have sweet odores, hath been shewed a little before, as of hearbs, flowers, and seeds, which are the most noble, and sweet essences of vegetables, by the odour whereof the heart and brain are corroborated, which being reduced into balsams are made transportable. Better extracts therefore, and more excellent cannot in my judgment be made out of vegetables, then those aforesaid oyls, unless any one would mix aromatical extracts made with spirit of wine with metallick solutions, and being mixed digest them, then there will a certain most odoriferous oyl go from the extract not only more efficacious, but more excellent than that common distilled oyl by reason of the admixtion of the spiritual metallick vertue, especially of gold and silver, dissolved in the acid Menstruum communicating its vertues to the Aromatical oyl. Moreover any vegetable oyl may be exalted in vertues and odour by the help of spirit of urine, or salt Armoniack, by the help whereof not only odoriferous oyls are exalted, but also the inodorous oyls of vegetables are made odoriferous, if they be a while digested in spirit of urine: and not this only but every mineral, and metallick sulphur, although the odour thereof be bound up with most strong bonds, is opened by the benefit thereof, and is reduced by digestion in a very little time into a most sweet and odoriferous essence. Lixivial spirits exalt the odours, and colours of sulphurs; acid purge sulphurs, but change their colours and odours. Musk and Civet get the sweetness; and excellency of their odour from the subtile urinous spirit of a certain Cat, digesting some certain fat and converting it into such a kind of most odoriferous matter.

And let this that hath been said suffice concerning Extracts, which might have been omitted, because many of these kind of Extracts are found in the writings of other authors in many languages: but I was willing to set down these, lest this book might seem to contain in it nothing else besides the new way of distilling, being furnished also with good medicines.

A little before hath been given a description of a Tub for a Bath in which any one may sit with his whole body except his head, not only to be washed in sweet warm water, whether medicinal and mineral, but also to sweat in without water, where the vessel is heated by warm vapours, either of sweet waters, or minerals. And every one may provide such Baths for himself according to his necessity at home, whereby the same diseases are cured as those that are cured by the help of natural Baths, so that he need not for the baths sake go a great journey, but may stay at home with his family and follow his Calling without trouble, when he hath occasion and need to used them.

And whereas it cannot be denyed, that by the use of the Baths most grievous diseases which cannot be cured by Physitians, are happily cured; I was willing for the sake of my neighbour to publish this instrument together with the preparation of mineral waters; which publishing will not without doubt be without profit, and advantage. Wherefore I will in brief shew you the preparation of mineral, and sweet waters, and their use, and first,

There is no art to make a Bath of sweet water, for you have nothing else to do, then to fill your vessel with river or rain water, and to make a fire, which by the help of the copper globe will heat the water, which being sufficiently heated, you may sit in it, and cover the Tub, that the hot vapors evaporate not, nor the cold air enter in, and cool the exteriour parts of the body: Wherefore also you must apply a clean linnen cloth about your neck, lest the warm vapors evaporate there: which being rightly observed, you may sit the space of 1. 2. 3. hours, or as long as you please or your sickness require. You must keep a continual heat as much as is necessary, which may be done by the help of that globe. If you be thirsty in the mean time you may drink some proper distilled drink according to the nature of your disease, of which thing nothing now, because I am resolved to write a peculiar book de Balneis, and here only to shew the use of that copper globe in heating of Baths. And although there be not a perfect instruction of all, yet of some Baths, and their uses there shall a short instruction be given in this place.

Know that the greatest part of medicinal waters in Germany, and other countries as well hot as cold carry with them from the earth a certain sulphureous acidity more or less: in which acidity consists that medicinal faculty and vertue of this or that water. And if those waters lose their odour and tast by the exhaling of their subtile spirits, then also they loose their vertues; although also there be found some waters, which have not only a spiritual sulphur, but also are impregnated with a certain mineral, or metallick body mixed with Allome, or Vitriol, which comes not elsewhere then from the common water running through the mines. There are found also other baths, the power and vertue whereof consists not in any spiritual sulphur, nor in any metallick body mixed with salt, but only in a certain spiritual salt mixed with a certain subtil fixed earth, which waters do not run through metallick mines as others do, but rather stones of the mountaines calcined with a subterraneal fire, whence also they borrow their subtil acidity with their insipid earth. And this no man will deny that hath the knowledge of volatile and fixed salts of minerals, and metals: the which I am able to demonstrate with very many, and most evident reasons, if time and occasion would permit; but it shall be done sometime or other as hath been said in a peculiar treatise. Now therefore I will only teach how by salts, minerals, and metals, artificial Baths may be made, which are not only not inferiour to the natural in vertue, but also oftentimes far better, and that without much cost or labour, which any one may use at home in stead of the natural for the expelling of diseases, and recovering of health. And although I am resolved to set forth a book that shall treat largely of the nature, and original of Baths, and of their use; yet I am willing now also to say something in brief concerning it, and that from the foundation, seeing that there are so many different opinions of learned men, and those for the most part uncertain.

As concerning therefore the original of the acidity as well volatile, as corporeal, as also the heat of Baths, know that is not one, and the same; for else each would have the same properties, but daily experience testifies the contrary: For it is manifest that some Baths help some diseases, and others are hurtful for them, which comes from nothing else but from the difference of the properties of the mineral waters proceeding from a diversity of mines impregnating those waters. In a word, sweet waters attract their powers, and vertues in the caverns of mountains from some metal and minerals of divers kinds, that have naturally a most acid spirit of salt, as are divers kinde of marcasites containing copper and iron, and sometimes gold and silver; also kinds of vitriol and Allome called by the ancients Misii, Rarii, Chalcitis, Melanteria, and Pyritis, whereof some are found white like metals, but others dispersed in a fat earth, of a round figure in greater or lesser pieces: which sulphureous salt mines whilest the water run through, and humectates, that spirit of salt is stirred up, having got a vehiculum, and falls upon the mines by dissolving them, in which solution the water waxeth warm, as if it had been poured on quick lime, or like spirit of vitriol, or salt mixed with water, and poured on iron, and other metals; where continually and daily that water running through the mines whose nature and properties it imitates, carrys something with it: wherefore there are so many, and such various kinds of Baths as are the mines by which the water is heated. Let him that will not believe take any mineral of the aforesaid quality, and wrap it up in a wet linen cloth for a little while, and he will see it experimentally that the mineral stone will be heated by the water, and so heated, as if it were in the fire, so as thou canst scarce hold it in thy hand, which at length also by a longer action will cleave in sunder and be consumed like quick lime.

I will publish some time or other (God willing) more fully, and clearly in a peculiar treatise this my opinion, which I have now delivered in very few words. Although to the sick it be all one, and it matters not them, from what cause the baths come, and whence they borrow their vertues, if so be they may use them; this controversie being left to natural Philosophers that will controvert it, which none of them can better decide than a skilful Chymist, that hath the knowledg of minerals, metals, and salts.

In the second Treatise I have demonstrated the manner of distilling subtil, volatile, sulphureous spirits, viz. of common salt, vitriol, allome, nitre, sulphur, antimony, and other salts of minerals, and metals, and their vertues, and intrinsecal properties, now also I will shew their extrinsecal use, as they are to be mixed with waters for Baths. The vertues therefore of Baths proceed not from insipid water, but from those most subtile, volatile, sulphureous, and salt spirits; but these being of themselves not mixed with water unfit for Baths, to be used for recovering of health, by reason of their too great heat, and subtilty; the most high God hath revealed to us unworthy and ungrateful men his fatherly providence shewing to us by nature the use of them, and the manner of using of them for the taking away of diseases; which (nature) being never idle, works uncessantly, and like a handmaid executes the will of God, by shewing to us the various kinds of distillations, transmutations, and generations. From which teacher we must learn all arts and sciences, seeking a certain, and infallible information, as it were out of a book writ with a divine hand, and filled with innumerable wonders, and secrets. And this is a far certainer knowledg then that empty, and imaginary Philosophy of those vulgar disputing Philosophers. Dost thou think that that true Philosophy can be sold for a hundred Royals? How can any one judge of things hid in the earth, who is willfully blind in things exposed to the light of the Sun, hating knowledge? I wish knowledge were sutable to the name: how can any one that is ignorant of the nature of fire, know how to work by fire? fire discovers many things, in which you may as in a glass see things that are hid; The fire shews to us how every thing, waters, salt, minerals, and metals, together with other innumerable things are generated in the bowels of the earth by the reflexion of that central, and astral fire: for without the knowledge of fire all nature remains vailed, and occult. Fire (always had in great esteem by Philosophers) is the key for the unlocking of the greatest secrets, and to speak in a word, he that is ignorant of fire is ignorant of nature with her fruits, and he hath nothing, but what he hath read, or heard, which oftentimes is false, according to that; He easily speaks untruths that speaks what he hath heard.

He that is ignorant knows not how to discern betwixt the truth and falshood, but takes the one for the other. I pray thee, thou that art so credulous, dost thou think that thy teacher writ his books from experience, or from reading other Authors? May they not be corrupted and sophisticated by antiquity, and frequent description? Also dost thou understand the true, and genuine sense of them? It is better to know, than to think; for many are seduced by opinions, and many are deceived by faith that is without knowledge.

And thus much for youths sake I was willing to say, that they would not spend their tender years in vanities, but rather would make tryal in the fire, without which no man obtains a true knowledge of natural things; which although it seem hard in the beginning, yet it is pleasant in old age.

As concerning the weight of the aforesaid spirits that are to be mixed with sweet water, giving it the nature, and property of natural baths, I would have thee know, that of those, which in the second part I shewed to be various, and divers, being, viz. not equal in vertue, the same weight cannot always be so accurately observed: seeing also there is a consideration to be had of their strength, and of the strength of the patient.

Now you may at the beginning mix one or two pound of the spirits with a sufficient quantity of the water, and then by sitting in it make tryal of the strength of the artificial Bath, which if it be too weak is to be increased by adding a greater quantity of the spirits, but if too strong, then it is to be diminished by abstraction; of which more at large in Arte nostra Balneatoria. Now this observe, that it is best to make Baths in the beginning weak, then stronger by little and little by degrees, as the nature of the sick is accustomed to them, that it be not overcome by the unaccustomed use of them being too strong. Wherefore Baths are to be used with discretion, and cautiously, for which matter I refer the reader to my Artem Balneatoriam, in which he shall find plain, and perfect instruction; let it suffice therefore that I have shewed the use of the Copper Globe, in heating Baths, which let the sick take in good part, untill more come. Now follows the use.

Apply the furnace with the Copper Globe to the Tub after the manner aforesaid, and pour in a sufficient quantity of sweet water, which make hot with the fire kindled in the furnace by the help of the globe: which being sufficiently warmed make the patient sit in it, and pour into it so much of the sulphureous spirit as is sufficient; which being done cause that the tub be covered all over, that the volatile spirit vanish not, and as necessity requires, continue the heat till the patient come forth. Know also that the water is to be changed every time, and fresh spirits to be mixed. And this is the use of the Copper globe, in heating baths of sweet or medicinal water, and that either of vegetables, or mineral, and this made sulphureous by art or nature; whereby most grievous, and otherwise incurable diseases are happily cured: Of which enough now in this Treatise.

I might have put off this matter unto its proper Treatise, where all things shall be handled more largely, and clearly: yet by reason of some unthought of impediments for a while procrastinating the edition of the promised Treatise, I am resolved to say something of their use, after I have made mention of the humid, and indeed not only of the use of those subtile, sulphureous, and dry spirits, but also of the use of subtile, vegetable and animal spirits which are medicinal, because in some diseases dry baths are more commodiously used, than moist. He therefore that will provoke sweat by a dry bath without water, let him provide a wooden box, or wooden instrument convenient to sit in, standing upon a stool boared through that you may raise it up more or less according as you please, and having boards appointed for the armes and feet to rest upon. This box also besides the great dore must have also a little dore serving for the putting in of a burning lamp with spirit of wine, or of any earthen vessel with coals for to heat it. [See the sixth figure.] The box being well warmed, let the patient go in, and sit upon a stool, let the box be very close shut all about, and the furnace with the Copper Globe be fitted thereunto, under which let there be a small fire kindled, by help whereof the volatile spirit growing warm, goeth forth into the box like a most subtile vapour, penetrating all about the patient. But when this spirit is not sufficient to heat the box, set in it a burning lamp with spirit of wine, or some earthen pot with coals (the best whereof are made of Juniper or the vine, especially of the roots as being such that will endure long, and cannot easily be extinguished by the vapours of those spirits) that the patient take not cold, and the vapours of the spirits may the better penetrate the body of the patient. Let the wick for the spirit of wine in the burning lamp be incombustible made of the subtle threads of gold, of which thing more in Arte Balneatoria. In the mean time that volatile spirit penetrates, and heats the whole body, and performs its office, being this way used better than by being mixed with water. When the patient hath sate there long enough let him come forth, and go into a warm bed to sweat. Now before he go into the box let him take a dose of that volatile spirit, inwardly which is used outwardly to provoke sweat, and accelerate the action. And by this means not only those volatile sulphureous spirits of salts, minerals and metals, are used outwardly without water to procure sweat, but also the spirits of many vegetables, as of mustard seed, garden cresses, crude tartar, also of animals, as harts-horn, urin, salt Armoniack, &c. for the expelling of most grievous, and desperate diseases. Now the aforesaid spirits have divers properties, the volatile spirits of salt, minerals, and metals have some, those of vegetables and animals have others; those have a sulphureous and fiery essence; these a mercurial, and aerial; wherefore they serve for different uses. In some diseases those sulphureous are preferred; but in others vegetable and animal, where also a consideration is to be had of the sickness, and bath it self, that one be not used for the other, to the great dammage of the sick. For almost all natural baths, and volatile spirits of salts, minerals, and metals, partake of some most subtle, penetrating, heating, and drying sulphureous salt spirit; but the spirits of vegetables, and animals partake of a certain volatility that is most subtle, penetrating, heating, opening, cutting and attenuating, both urinous and nitrous, viz. contrary to the former; as appears by the pouring on of any volatile sulphureous spirit, as of common salt, vitriol, allome, minerals, and metals, upon the rectified spirit of Urin, or salt Armoniack: where presently the one mortifies the other, and takes away its volatility, and subtilty: so that of both subtle spirits of divers natures there cometh a certain salt of no odour and efficacy. Whence it is manifest that all spirits partaking of divers natures, and essences have not the same faculties. Therefore be thou cautious in giving most potent spirits, lest thou give an enemy instead of a friend, and learn their natures, vertues, and essences, before thou usest them in medicine. But thou dost ask, whether is that great force of those spirits gone as it were in a moment? Did it evaporate in that duel? No I say, but transmuted into a corporeal substance, for of a most pure, mineral, subtle, and most volatile sulphur, and a most penetrating animal Mercury is made a certain corporeal salt, which is wonderful, and deserves to be called Aquila Philosophorum, because it is easily sublimed with a gentle heat, in which many things lye: for it doth not only conduce to the solution of metals, especially of gold, but also of it self by the power of maturation doth become a most efficacious medicine: Of which no more at this time, because I will only advise the reader, that he be diligent in searching out the nature of spirits, which although they change their bodies, yet are not therefore to be called dead, but rather reduced to a better perfection. And let this suffice concerning the dry use of baths in provoking sweat for the expelling of diseases: now for what diseases this or that spirit serves, thou shalt find in its proper Treatise, of which there hath been mention above, but in a word, know that those volatile sulphureous spirits of salts, minerals, and metals, are good in all obstructions of the inward parts, viz. of the spleen, lungs, and liver, but especially are most excellent in heating the cold nerves, because they do most efficaciously heat, attennuate, cut, expel, and mundify, wherefore they are good in Contractures, Palsies, Epilepsy, Scurvy, Hypochondriacal Melancholy, Morbus Gallicus, Itch, and other corrosive ulcers, and Fistulaes, &c.

But the spirits of another kind, as of Tartar, Harts-horn, salt Armoniack, Urine, &c. are hot also, but not so dry, and besides the heating vertue, have also a penetrating, cutting, mollifying, attenuating, absterging, and expelling power; wherefore also they work wonderfully in all obstructions of the inward and outward parts: for they do better than all others, open the pores of the skin, and provoke sweat, mollify, and open the hemorrhoides; provoke the menses of young and elder women, purge and heat the womb, and therefore cause fruitfulness; they heat and purge a cold and moist brain, acuate the intellect, and memory, let they that be great with child take heed of them, and also they that have a Porous open skin. Such and other more properties, and that deservedly are ascribed to these spirits. Now those two aforesaid baths (in one whereof those spirits are used in a humid way, being mixed with warm water, for the whole body to be bathed, and sweat in, but in the other in a dry way where the vapours are by force of the fire made under the Globe, forced up into the sweating box towards the patient, which being used after this manner do oftentimes penetrate, and operate more efficaciously than that humid way) are not to be slighted for the recovery of health, as doing things incredible. Now those spirits not being found in shops, nor being made by any according to the manner that I have shewed in the second Part, I would have thee know that there is yet another matter, which needs not to be distilled, and it is mineral; which being put into the Copper Instrument, doth of its own accord without fire yield such a sulphureous spirit, which penetrates very much, and goeth into the sweating box, like in all things to that which is made out of salts, minerals, and metals. Nature also hath provided us another matter that is to be found every where, which being in like manner put into the Instrument doth by it self, and of its own accord without fire yield a spirit, in vertue not unlike to that which is made out of crude Tartar, or salt Amoniack, Soot, Urine, &c. Of which in the second Part, doing, viz. the same things with that which is made with costs and labours. Those foresaid two matters therefore can do the same things, which are required for a bath and sweating, which those two foresaid kinds of spirits, viz. mineral and sulphureous, vegetable and animal can do, &c. Now what those two matters which are easily every where to be found are, thou desirest to know; but I dare not if I would, for the sake of the pious to reveal them because of the ungrateful, and unworthy. For it is an offence to cast pearl before swine, which yet the pious may, by the blessing of God find out by the reading of the rest of my Writings.

Many things might be said concerning this matter, for although men may be found in any part of the world, who know how to make malt of corn, and of this beer and vinegar; yet many things may be said of this matter for the correcting of it; but because it is not my purpose to shew such things now, yet I shall say something of the use of the copper globe which any one may provide instead of Caldrons, and which is to be used with a certain wooden vessel in the boyling of Beer, which by this way he may, as hath been spoken above concerning the operations, make as well as by the help of Caldrons. Moreover I could here also teach some other most profitable secrets, viz. [See Consolat. of Seamen] how honey may be freed from its ungrateful odour, and tast by the help of precipitation; and how afterwards a most sweet spirit is to be drawn out of it very like in all things to the spirit of wine: also how the best and sweetest wine clear, and durable like to Mallago, may be made thence: also how after purging it is to be crystallised, so as to resemble Sugar-candy in goodness and tast: also how the sweetness thereof may be converted into Tartar, very like to the natural: [See Explicat. Mirac. Mundi.] Also how out of fruits of trees, as cherries, apples, pears, &c. a very good, and durable wine in goodness, colour, tast, and vertue, like to the natural, may be made; also how out of unripe grapes, that are not maturated either by the inclemency of the country, or air, their acidity being changed into sweetness, very good Wines like to the Rhenish may be made: also how out of sorrel, and other vegetables, a very good Tartar may be made, and that in a great quantity without much costs, resembling the Rhenish in colour, tast, and other vertues: Also how out of Corn, (whether malted, or ground in a Mill) a very good spirit is to be made, and also a very good vinegar like to the Rhenish; also how out of Corn, (ground in a mill) or Meal, a very good spirit is to be distilled without any loss of the Meal, continuing yet fit to make bread. Such and more of this sort might be taught in this place, but because it is not good to divulge all things together, and at once, and this book would by this means grow bigger than I am willing it should, if such things should be here taught, I shall make an end of this Book (omitting other excellent possible secrets of nature) which although it be but little, yet will without doubt be profitable to many. And so Reader farewel.

THE FOURTH PART OF Philosophical Furnaces: — Of making the Furnace. — How minerals are to be tryed. — Of the melting of mines and metals. — Of the separation of metals. — Of separating the courser metals. — What is to be held concerning the perfection of Metals. — Another Demonstration by the dry way. — Of the Philosophers Stone. — Whether Minerals, as Antimony, Arsenic, Orpin, Cobolt, Zinc, Sulphur, &c. may be transmuted into metals, and into what? — Another way of separating the superfluous Antimonial Sulphur , — Of the tincture of Sol and Antimony. — Another tincture and medicine of Gold. — Of Looking-glasses. — The metallick mixture for the matter of the Looking-Glass. — Of the smoothing and polishing of looking-glasses — Of Artificial Gems, and Metallick Glasses. — The colouring of the aforesaid mass follows, by which it is made most like to Gems. — Of the preparation of the colours for colouring the mass of Flints and Crystals.

In the first Figure, A. represents the Ash-hole with its door. B. The Register appointed for governing the fire. C. The Hole with its door assign’d to receive the Crucibles and Coals. D. The Hole with the door of the First Story. E. The long Pipe of Iron in the top of the Furnace.

The second Figure, A Cone or Casting Vessel belonging to this Furnace.

This furnace may be made greater, or smaller, as you please, according to the matter to be tryed: and if the Diameter thereof within, be but of one foot, you may set in it a crucible containing two or three pound; but greater crucibles require a greater furnace. Now this furnace must be quadrangular, and be built of stones, and lute, such which abide the fire, of the height of one or two foot from the bottom to the grate, which must be such as may be cleared from the dross mixed with coals, or such as was the grate of the first furnace, consisting of too strong cross iron bars fastned in the furnace with certain distances for the receiving of 5, 6, or 7. other lesser iron bars which are to be moveable, so that when they are obstructed they may be removed, and cleared from the dross; the lower part of the furnace must have near the bottom a hole (in the forepart) of the heighth, and breadth of a little span, with an iron or copper door, shutting close: the lower part also must have another hole near the grate on the other side with its register for the government of the fire, and for the attracting of wind. Above the grate, and a hand breadth from the grate must be another hole for putting in of coals, and crucibles, sutable to the proportion of the furnace, and the height thereof must be of one foot, and the latitude of half a foot, if the inward Diameter of the furnace be of one foot, whereby the crucibles may be the more conveniently handled, and the coals be cast in with a fire-pan: Let this hole also have a very strong door of stone covered over with lute, either of which may endure the fire, and shut very close, that the fire may thereby (when the crucible is placed in the fire) attract air, but only from the collateral hole under the grate. Let the height of the furnace (being coated above) from the hole appointed for the putting in of coals and crucibles, be of one great span: Let there also be a round hole in the furnace, having the third part of the intrinsecal diameter of the furnace, appointed for the flame and smoke; to which if you will use a very violent fire, put to it a strong iron pipe of the height of 5, 6, 8, or 12. foot, for by how much the higher you set your pipe, the stronger fire may you give, and if you will you may erect above the furnace 1, 2, or 3. partitions with their doors serving to divers uses according to the flame that is gathered into them, by reason of divers degrees of fire, which is in them, for the lowest is so hot, that it can easily contain in flux fusible metals, minerals, and salts; and serve for cementation, calcinations, and reverberations; also for burning of crucibles, and other earthen vessels, made of the best earth (of which in the Fifth part) and for vitrifications, and sometimes for trials and burnings, &c. The second division of heat, which is more remiss, serves for the burnings of minerals and metals as of lead, tin, iron and copper, that are necessary for calcinations; also for the necessary calcination of Tartar, and the fixed salt of other vegetables, that is required in chymical operation, as also the calcining of bones, and horns for cuples, and the ashes of wood. The third division or chamber is yet more remiss, and serves for the drying of crucibles, and other vessels that are made of the best earth, and afterwards to be burnt in the first partition. There may also other things be done by the help of these partitions, so that thou needest not for their sakes kindle a peculiar fire. But if thou wilt give a melting fire the strongest of all, put a long pipe to the lower hole appointed for drawing wind, and having a register; for by how much the fire attracts the air more remotely and another flame is forced to beat upon the metals, so much the greater power of the heat is there in the fusion of them. For which business sake thou hast need to have as that inferiour pipe, so also that superiour pipe in the top of the furnace. And if thou hast a fit chamber, in which another may go up from below by the proper chimney, thou mayest build another furnace in the superiour chimney, and perforate the wall with the applying of a register, that the fire may be forced to attract the air from below through the collateral chimney, where you need not that long pipe but only may open a door, or window of the lower chamber, that the air may come into the chimney; and the fire attract the wind out of the collateral chimney, which it doth very vehemently, yea and stronger, than if it were helped with bellows, so that even the furnace, unless it were built of very good and fixed earth, would by too great a heat be destroyed; for oftentimes the strongest crucibles melt with too much heat, wherefore a register is made for the governing of the fire.

And by the help of this furnace, with Gods blessing, I found out my choisest secrets. For before, and indeed from my youth I underwent the trouble of those vulgar labours performed by bellows, and common vents, not without loss of my health, by reason of the unavoidable malignant and poysonous fumes, which danger this furnace was without, not only of poysonous and malignant fumes, but also of all excessive heat: For our furnace sends forth no fume (but above, so drawing, that the door being opened for the putting in of coals, it attracts by the vehemency of the fire, another fume, that is remote by the distance of half an ell. And because the fire doth so vehemently attract, it keeps its heat within it self, so that there is no fear of burning; yet you must cover your hand that holds the tongs with a linnen glove twice double, and wet in water, and with the other hand a wooden fence that is perspectible to preserve your eyes; otherwise it wants all danger of vapours, or fumes, as hath been said, and all excessive heat; the which is a great benefit in Art. I do ingenuously confess, if I had not found this a few years since, I had not without loss left off all Alchymy together with its tedious labours. For I had spent many years of my life in great misery of labours, in superfluous cares, and watchings, as also in stinks, so that going into my Elaboratory with loathing, I should behold so many materials in so many, and such various pots, boxes, and other vessels, and also as many broken as whole instruments of earth, glass, iron, and copper, and did judg my self so unhappy that I had made my self a slave to this Art, and especially because scarce one of 100, whereof I was one, did get his victuals and cloths thereby. For these reasons I was determined to bid farewel to Chymistry, and to apply my self to Physick, and Chirurgery, in which I was always happy. But what? Whilest I thought to do as I resolved, and to cast forth of the doors all and each vessel of divers kinds, I found some crucibles broken, and in them many grains of gold and silver, formerly melted in them, which together with others gathered together, I thought to melt; but seeing I could not melt such things being very hard to be melted, without the help of bellows (which I had sold) I began to consider the matter with my self more seriously, and so I found out this furnace, and being invented, I presently built and proved it, which in tryings I found so good, that I did again take hope of my labours, and would no more despair.

Seeing therefore an easie, and compendious way of melting metals, I began to work, and to begin a new search, and every day I found more and more in nature, viz. the greatest and most pleasant secrets of nature; wherefore I did without ceasing seek, until God had opened mine eyes to see that which I sought a long time for in vain. Where also I observed, that although I had before had more knowledge of nature, yet without this furnace I could scarce have done any thing that had been singular. And so God willing, by the help of this furnace, I found out more and more dayly, for which blessing I give to the immortal God immortal thanks, resolving to communicate this new invention candidly, and faithfully for the sake of my neighbour. Judge therefore O Chymist! whether this, or that which is made by the help of bellows and common vents, be the best? For how long doth he that will melt a hard metal in a wind furnace give fire to it before it will flow, and with what loss of time, and coals? He that doth melt by the help of bellows hath need of a companion to blow, with great danger of breaking the crucible with the winde, and of making it fall when the coals are abated, or of impurities falling into the crucible in case the cover thereof should fall off, although there can be no detriment by impurities falling in, if the matter be metallick, but not so if it be a salt or mineral, (without which that cannot be perfected in the fire) not induring the impurities of the coals, but boyling over by reason of them. Now our furnace is free from this danger, because the wind comes from beneath and crucibles come always into sight, not being so overwhelmed with coals as in the common way, &c. For by this means the matter to be melted is flowed, although the crucibles be not covered over with coals, nor with a cover, and although thou hast not a companion to blow, for you may at pleasure give any degree of fire by the direction of the register. When therefore thou makest any trial in the fire have this furnace which is recommended to thee, which build rightly with its register for the governing of the fire, and for the drawing of wind, and without doubt this labour shall not be in vain.

The manner of trying minerals hath been already made known, wherefore it is not needful here to write many things, because divers Authors, as Georgius Agricola, Lazarus Ercker, and others have sufficiently wrote thereof, to whose writings I refer thee, especially to that most famous Lazarus Ercker which is so much commended, De Probatione Mineralium, as well maglignant (obstinate) as mild. But thus much know, being that which experience hath also taught us, that neither he nor his predecessours had a perfect knowledge of all things, nor would reveal all things they knew. For many excellent things do yet lye hid, and perhaps shall yet for a while lye hid by reason of the ingratitude of the world; although the most famous Philosophers do with one consent affirm that imperfect metals, as lead, tin, iron, copper, and Mercury, are intrinsecally gold, and silver, although it may seem very improbable to many that are not curious, but contented with the opinions of their parents; supposing those minerals to be barren that leave nothing in the cuple, when they are tryed with lead: when as yet that proof by cuples although famous, is not yet that true Philosophical trial of metals, but only vulgar, according to the testimony of Philosophers, as of Isaac Hollandus, and others, especially of Paracelsus in many places treating of metals, but especially in his book Vexationum Alchymistarum, containing a true description of the properties, and perfection of metals. Which although not being to be understood by all, matters not; for a very easie art is not to be communicated to all, according to Paracelsus saying. Imperfect metals being freed from their impurities have in them abundance of gold, and silver. But how metals are to be purged, and separated he doth not teach, but only commends lead to be the Author; which made the Alchymist believe that it was common lead, not knowing that the water thereof (lead) did not only purge other metals, but also lead it self; supposing also that the trial of tin, copper, and iron, made in a cuple with lead to be that true genuine bath thereof; not observing that lead hath no affinity with iron, and tin in a stronger fire, but to reject what is black, and unclean, without any perfection. Now this lead can do, if viz. it be mixed with a mineral that hath gold or silver in it, and be melted in the fire being incorporated with it, it may together with their impurities enter into the Cuple, the good gold and silver being left in the Cuple, which is the proof of minerals that are digged, and used; and it is done upon this account, viz. gold and silver may be naturally purged of their superfluous sulphur, so as never to be any more radically united, and mixed with those that be imperfect, as being polluted with abundance of crude, impure sulphur, although they may be melted together in the fire; yet that mixture being retained in the fire, the combustible sulphur of common metals, acts upon its own proper argent vive, and turns it into dross, which being separated from the metals enters into the porous matter of the cuples, that which doth not happen in tests, fixed in the fire, which that dross being separated from the metals cannot enter into, being made of an earth that is durable in the fire, the dross remaining in them, which otherwise was wont to enter into those cuples that are made of the ashes of bones, or wood. Wherefore by little and little it goes away into the cuple, viz. as much as the fire reduced into a Litharge, or dross, until all the Lead mixed with the Gold and Silver together with other imperfect metals mixed with it go into dross, and hide themselves in the cuple, the pure gold and silver being left in the cuple. For Lead in a plain vessel, feeling the heat from above, but beneath cold, is turned into a Litharge, which if it be in an earthen fixed vessel, the Litharge remains, and goes in a yellow transparent glass at last, if it be not mixed with other metals, as iron, copper, tin; which being mixed therewith, give to the glass a green, red, black, or white colour, according to the quantity of the metallick matter: but in a porous cuple made of ashes, the Litharge, or dross finding pores, enters into the cuple by little and little, and successively, until all the Lead be entred in, which could not be if it were not turned into Litharge. This vulgar trying is therefore nothing else but a transmutation of Lead, with the imperfect metals mixed with it, into dross, which entring into the cuple leaves in the cuple pure gold, and silver, that cannot be turned into dross by reason of their purity.

But perhaps this discourse may seem to thee unprofitable, and superfluous, because this trial of metals is known all the world over: but for answer, I say that it is not superfluous, because many refiners erre, supposing that corporeal Lead together with the imperfect metals that are mixed with it, goes into the cuple, not being yet turned into Litharge, because corporeal Lead is again melted from thence; for whose sake this discourse is not properly ordained, as being those that operate out of use, and custom only without discretion; but rather for their sakes, who do incessantly seek after, and search into the secrets of nature, viz. seeking after that Philosophical tryal, which is known to few, by the help whereof more gold and silver is obtained than by the common way, but it is not to be discovered in this place; for all must not have the knowledge thereof; It is sufficient that I have demonstrated the possibility thereof. Yet know this, if thou knowest how to prepare Lead, Tin, Copper, and Iron, and to fit them for a radical union, viz. that aforesaid water of Saturn, so as they may endure the force of the fire together, thou mayst separate and attract gold, and silver from the aforesaid imperfect metals, and with gain leaving them in the cuple, or else you shall draw little or nothing from thence [See Explicat. Mirac. Mundi.] And if you do intend to try them with Lead after the vulgar way, and bring them into dross, yet you do nothing, because tin and iron abounding with gold and silver, do not remain with the lead in a strong fire, but are lifted up like a skin or dross, by reason of their superfluous sulphur, swimming like fat upon water, without any separation, unless it be tin or iron, which got gold or silver from the mine in their first fusion.

And by this means it falls out sometimes, that some may make a good proof, but out of ignorance, not knowing a reason of their operation, wherefore they cannot do the same again. For if Chymists, and Refiners did consider the matter more profoundly, enquiring the cause, wherefore lead being tryed, deprived of its silver, and melted in a cuple, should yet contain in it self silver, without doubt they would hit upon a good foundation; without which knowledge all their labour in imperfect metals would be in vain. And let this suffice concerning that Philosophical tryal, which is known to few; There is no need of speaking any thing of that vulgar, being every where known, of which Lazarus Ercker wrote plainly and fully.

There is also another proof of minerals, which is without Lead, with Venice, or any other good fusible glass, where one or two ounces of the powdered mineral are mixed with half an ounce of the powdered glass, and being mixed and covered in a crucible, are melted, and poured out; by which means the glass attracts, and dissolves that mineral, and is thereby coloured, which shews what metal is contained in the mine, after which may be made another tryal by Lead, tryal being first made by the first proof. And this is the fittest proof for the hardest minerals, which are even invincible, as are the Lapis hemititis, smiris, granats, talck black and red, and those which abound oftentimes with gold, and silver, which because they cannot be mixed with Lead are not esteemed, but are oftentimes cast away, although they abound with gold and silver, and this because they cannot be tryed, Which being tryed after the aforesaid manner, and consequently the treasures lying therein being discovered, thou mayst afterward with more confidence handle them, and reduce them to better profit. Now those colours which follow, indicate the tenure of them. Glass resembling the greenness of the Sea signifies meer Copper, but the greenness of grass, signifys copper, and iron mixed together: glass of a rusty colour signifys iron: yellowish glass signfys tin, glass of a yellow golden colour, or like a red ruby signifys silver: Blew glass like a saphir signifys pure gold; a smaragdine signifys gold mixed with silver: An Amethyst colour signifys gold, silver, copper, and iron mixed together. Besides these, glass sometimes gets other colours, according to the diversity of the weight of divers metals mixed together; which use will teach with a further practise that is to be made with Saturn.

There is also another precursory tryal of minerals, and metals, which is made with Salt-peter; where especially tin, iron, and copper do largely draw forth their treasures hid in them, which they will not yield being tryed by Lead, the which is not a sign of their poverty, but rather of not a true tryal made by Lead, which is not the true, and genuine judge, and tryer of metals. For otherwise (if it were) it would draw forth their treasure as well out of a greater quantity of metallick matter, as out of a lesser. Now follows the tryal by Nitre: Make a mixture of one part of sulphur, of two parts of pure Tartar, and four parts of purified Nitre, then take an ounce of this mixture, and one dram of the mineral or metal ground small, mix those together, and being put into a crucible, put a red hot iron or burning coal to them, and that mixture will be inflamed, and yield a most vehement fire, reducing that mineral or metal into dross: And what is not brought into dross must again be mixed with the aforesaid mixture, and be burnt as before, until the whole be consumed by the fire. Then make that dross or salt containing in it the metal that is destroyed, to flow so long in a strong crucible, untill it be made glass; which being poured out there are found grains of gold or silver, which came from the mineral or metal that was tryed. And this opperation (if it be well done) will be a pleasant sight, but without profit, because it cannot be done in a great quantity, and by reason of the price of the Nitre. Wherefore I set this way of tryal only for demonstration sake, that it might appear how almost all tin, iron, and copper, contain in them gold and silver, although they do not draw it forth in the Cuple.

Now do not suppose that this is transmutation, which is only separation; wherefore thou must consider with thy self how that may be performed otherwise. But take heed that thou do not kindle this mixture from beneath, being put upon the coals, but from above, by reason of the danger of flashing: Also metals are easily fusible by the following mixture. Take one part of the saw-dust of the wood of the teil-tree being well dryed, two parts of sulphur, eight or nine parts of pure Nitre. Make stratum super stratum in a crusible, and take to 11, or 12. parts of this mixture; one part of the metal subtilly ground, and kindle them, and the mine being melted will yield grains of pure Gold and Silver, if the mine were not too impure, the impurity thereof be consumed by that most vehement fire. And if this tryal be not for thy profit, yet it is rational, and may be for thine instruction.

The melting of these in a great quantity is not for this place, because they cannot be done by this furnace, but it is treated of plainly enough by others in their writings of minerals.

This is a most ancient and profitable Art, whereby one metal may be separated from another: And it is for the most part done 4. ways, viz. by Aqua Fortis, by cement, by flux with sulphur, and lead, and lastly by Antimony; which ways that most witty Lazarus Ercker, hath clearly, and distinctly described, whose description is not to be found fault with, although some necessary things may be added thereunto, which being but few, I thought it superfluous to add them in this place.

And that separation consists in three chief metals, Gold, Silver, and Copper; he made no mention of other metals, and two of the aforesaid four ways are in use, as very easie, for they are done with Aqua Fortis and Cement, the two others most commonly neglected, which are done by benefit of melting with Sulphur and Lead; and also by Antimony: that which is admirable, because metals are easier separated by benefit of these two ways, than by Aqua fortis and Cements, suspected of wast, whereas not Sulphur and Antimony, but the ignorant worker, not knowing the nature of Sulphur and Antimony, is rather to be blamed, because he knows not how to order them, and withall leaves the nearer way of separation: and I must needs confess it that without this furnace I would not separate with them, because with that common way of furnaces and bellows, the stink of Sulphur and Antimony hurtful to the Liver, Lungs, Brain, and Heart, is received by the Nostrils to the hazard of health: for which cause I do not wonder that those two wayes requiring greater diligence than those two former by Aqua fortis and Cements are rejected. But this Furnace being known, with which without danger one may melt, I doubt not of excelling the two former ways hereafter as more profitable than them. For he who knows Antimony, may not only easily with small cost separate Gold from the addition without any loss of it, and speedily refine it, but also easier separate gilt silver, than by Sulphur, Lead, &c. in great store without any loss of Gold or Silver.

And this is the easiest way of the separation of Gold and Silver which is done by the benefit of melting, requiring no more charge than the coals; for there is Antimony which hath Gold in it as much as it is worth, which will be the separators gain: I would have you know this, how Antimony may again be separated from Gold and Silver, not by the common way, which is done by bellows, but by the special way of separation wherewith the Antimony is preserved, so that it may be used again for the same purpose; which I will treat of in another place. Besides the four ways spoken of, there is also another way, best of all, by the nitrous spirit of salt, namely after this manner: ℞ the spirit of salt (prepared by our first and second Furnace) acuated with Nitre disolved in it, to which add grain Gold mixed with Silver and Copper; put it in a glass vial in hot sand to dissolve, and the Gold together with the Copper will be dissolved in it, and the Silver left in the bottom of the vial: decant off the solution, to which add something, precipitating Gold, and make them boyl together, and the pure fine gold will be separated and precipitated like the finest meal, serving Writers and Painters; the Copper being left in the water; which thou mayst if thou wilt precipitate from the water, but it is better to take away the water, which will serve again for the same use. If the precipitated Gold be washed and dryed it gives in the melting (by which nothing is lost) the best and purest Gold. For finer gold can neither be made by Aqua fortis nor by Antimony.

Therefore this is the best way of all, not only for the small cost, but also for the easiness yielding the best Gold of all others.

Then take the calcin’d Silver left in the gourd, sweeten and dry it, which done make a little salt of Tartar to melt in a crucible, to which by course put a little of the refined silver with a spoon, and it will be presently made a body without any loss. You may also boyl that Calx as yet moist newly taken out of the gourd with a Lixivium of Salt of Tartar, even to the evaporation of all moisture: and melt the dry remnant, where also nothing is lost. Without this medium the calx of Silver (drawn from Aqua Regia) is not fusible of it self, turning into a brittle matter, like horn that is white, or of a middle colour between white and yellow, called therefore of Chymists the Horn of the Moon; in reducing which many have tried much, which reduction we have already taught. For want of spirit of salt take Aqua Regia made of Aqua Fortis and salt Armoniack, which doth the same, but with greater charges. This also is to be preferred before other ways, which makes to the separation of any Gold of any degree, if so be it exceed Silver in weight; which is necessarily required in the solution made with Aqua Fortis.

But that you may see the prerogative of this separation, mark a little, when you separate by the Quarto and by Aqua fortis you must put just two or three parts of refined Silver to one of course Gold, where first the cost and labour of refining the Silver to be melted and grained with Gold are required: then a good quantity of Aqua fortis to dissolve, precipitate, edulcorate, dry and melt a great deal of silver. Consider then I pray, the labours and charges of my separation and the vulgar. When thou separatest with Cements there is need of boxes, and continual fire of one degree, which labour is tedious for times sake, and costly for coals, which labour you must twice or thrice take in regard of the mixt dross. Now again consider the labour and charges of both separations. When thou separatest by Sulphur and Antimony, which is the best way, without great charges, if thou knowest to separate Gold from Antimony without blowing, but this is tedious because thrice greater labour than our way, tedious indeed by reason of the difficulty of a perfect separation of Gold and Silver from the Antimonial dross. Think therefore what way of separation you will use to refine Gold speedily, surely you will chuse mine.

This way of separation hath also this prerogative, that it hath no need of refined silver which is done by the benefit of burning, but only its granulation, solution or separation by the use of Aqua Fortis, where though copper mixt with silver makes wast, yet by the help of this salt it is soon precipitated. By this means gilt silver is soon separated, the gold being dissolved by the nitrous spirit, and precipitated with the aforesaid matter precipitating. As for the separation of gilt silver which is to be done by help of fusion, and none is easier done than with Sulphur and Antimony, where when the necessary manual (ingredients) are known; a great deal is separated in a short time, but if thou knowest not how to handle Antimony and Sulphur (for which our Furnace very well befits) leave them, and use the common way; therefore lay not thy fault afterward on me, writing for thy good.

The manner of separating Tin from Lead, and Copper from Iron, without loss of both metals, by preserving both, hath hitherto been unknown, which seems impossible to me by reason of the combustibility of both metals; and superfluous for the small profit, and saving charges. But how Gold and Silver may be separated from Tin with which commonly this abounds, without any wast, hath been long since sought to no purpose: but a possibility will appear to a serious considerer; and though I never tryed in great quantity, being content with a precipitation made with a little; I am yet perswaded this business will succeed in a great quantity and with much profit; namely by the help of a Furnace made on purpose where gold and silver precipitated with lead and Halb Kopf by extream heat of fire; that tin is extracted to the remanence of the tenth part, which remainder you must peculiarly take and keep. Which done you must precipitate new tin in the foresaid Furnace, and so extract to the remainder of the Regulus, which being extracted from, is to be added to the first and reserved; which labor is to be reiterated, till thou hast a sufficient quantity of Regulus filling the Furnace; which again thou must precipitate; for by this means gold and silver are brought together, so that they may easily afterward be separated from the superfluous tin. By this means I count the separation profitable, where but little substance is lost, which is turned into ashes and smoak. Nor doth adding lead and Halb Kopf hinder, because sometime lead is mixt with tin, and the Halb Kopf is separated again. It is good therefore to separate pots and old dishes, by reason of the mixture of lead, and to precipitate the gold and silver from them, by the adjection of Halb Kopf only, where the residue is no way altered by the Halb Kopf, therefore thou mayst sell it, or refine it again: which in my judgment will be to great advantage.

This knot is scarce soluble, for so many and divers opinions of so many ages, so that most men slighting the testimonies of true Philosophers, will not believe the truth, especially, because scarce one of an hundred can be found who is not impoverisht with this art: the incredulous therefore is not to be blamed for his doubting, no signs of truth appearing, yet experience testifies a possibility by art and nature, though examples are rare. I pray with how great absurdity should one deny Heaven and Hell never seen? But thou saist we must believe this as revealed by God, his Prophets and Apostles; but so is not this, but the Philosophick tradition of Heathens. I answer, though most Philosophers were heathen (yet some have been Christians) yet their works are not to be despised, because not handling our salvation: to whom if Christ had Preached, surely they had believed him. For it appears by their books, that they were pious and honest Men; who though not Professors of Christ, yet they did His Will indeed, which we, though not in words, in action deny; who if they had been wicked, why took they so much pains in making books for the good and profit of their Neighbour about Vertue and Piety? Why spent they not rather their life time in leisure and pleasure, as is the custom now adaies with them who are appointed to instruct us? Why should they gull posterity with trifles and lyes, expecting from thence no profit? For most of them were not poor, but very rich Kings and Princes. Besides these, there have been many Christians seriously confirming the truth of the Art: Men indeed of special note, namely, Bishops, Doctors, &c. Such were Thomas Aquinas, Albertus Magnus, Lullius, Arnoldus, Roger Bacon, Basil, &c. Why should very pious men deceive posterity with their Works, and lead them into Errors? Although there should not remain the Works of Famous Worthies, yet there would be a plain confirming the truth of this Art. For I am perswaded there are some to be found having this knowledge, and privately possessing it. For who is so mad to reveal himself to the world, to receive nought but envy for his reward? Let no man therefore doubt of this secret Art’s truth. But say you: Why stand you so much for the Art? Did you ever see or perform any thing in it? I reply, though I never made projections to perfect metals, nor saw transmutations; yet I am sure of this, I have often from metals with metals, leaving no gold and silver in the cupel, extracted gold and silver by the help of fire: But I will not have you think that one imperfect metal will perfect another, or turn it into gold or silver, impure and drossy without, in comparison of gold and silver; for how can such metals perfect another imperfect? Which thus understand. For as in the vegetable Kingdom, water cleanseth water, or juice with seething as is wont to be done in purifying honey and sugar, or any other vegetable juice, with common water, and white of eggs: so also you must understand of mineral juices or metal, of which if we know the water and white, surely we might refine the impurity, in which gold and silver lie hid, as in black shales, and powerfully extract gold and silver, which is not a transmutation of metals, but an eduction of gold and silver from the dunghil; Dost thou ask how Gold and Silver can be educed from copper, iron, tin, and lead, to wit, by the help of lotion, out of which none is drawn with that best proof (as ’tis thought) of Cupels? To which we answered before of the proof of Cupels not to be sufficient for all the several metals. I need therefore say no more, but I refer the studious Reader to Paracelsus his Book, the Vexation of Chymists, where thou shalt find another lotion and purification of metals, which heretofore was unknown to Miners and Dealers in Minerals. As for example: A Miner finding the oar of copper, useth his skill delivered by the ancients to his utmost endeavour, whereby he may cleanse it and reduce it to metal: where first he breaks it into pieces, and boyls it, for to take away the superfluous sulphur, then by vertue of melting, he brings it into a stone (so called) which afterward again he commits to fire, and freeth it by the addition of lead, of its gold and silver; which done, he blacks and redens it, turning it into copper, which is his last labour, whereby the copper is made malleable and vendible: which done, the Chymist coming, tries another separation, by whose help gold and silver is extracted, as yet tryed of very few, of which mention is here made. Paracelsus also saith in the same place, that God hath given some an easier way of separating gold and silver from courser metals, and indeed without refining the oar, which is a special and curious Art, which he teacheth not in plain tearms, but only saith it is sufficiently taught in seven rules of that book, where he treats of the nature and propriety of metals; in which you may seek it. And this purification of courser metals I count most easie, which I have often tryed in small quantities: and I doubt not but God hath shewn other Artists also other purifications by which imperfect metals are perfected; for example, if one would purge the fruit of the earth by distillation, so that the dregs and impurities being taken away, it would grow up with a new clear clarified body: as if one distil black and impure Amber by a retort, the separation would be made by Fire, of the water savouring of an Empyreum, of the oyl and volatile salt, and the Caput mortuum be left in the bottom of the retort; by which means, in a very short time without great labour, is made a great alteration and emendation of Amber, though the oyl be black, impure, and stinking: but if it be again distilled by a retort with some mundifying water, as with the spirit of salt (namely through a fresh clean glass retort) there will be made a new separation by that spirit of salt, and a far clearer oyl will be extracted; the dregs with the stink left in the bottom of the retort, which afterward may be twice or thrice rectifyed again with fresh spirit of salt, until it get the clearness of water, and sweetness of sent resembling Amber and musk.

And this transmutation makes of a hard thing, a soft; unlike the former in shape, which though never so soft and liquid, oyly, may again be coagulated, so that it becomes as it was at first, after this manner following. Take the said oyl very well clarifyed, add to it fresh spirit of salt, set it in digestion, and the oyl will attract from the spirit of salt, salt enough for its own recoagulation, and again it acquires the hardness of Amber, of an excellent clear and admirable colour; of which half an ounce is worth more than some pounds of black Amber; of which scarce the eight or tenth part remains in purifying, all the foul superfluities cast away.

By this means I think one may cleanse and mend black metals, if so be the manner of their cleaning were known by distillation, sublimation and recoagulation. But thou say’st that metals cannot like vegetables be purified by force of distillation, to which I present our first furnace not given to peasants, but Chymists, purifying metals; so also the possibility of their perfection is shewn by help of fermentation. For as fresh leaven can ferment the vegetables juices, which are perfected by fermentation, the dregs being cast away as one may see in wine, ale, and other liquors, whose lasting and perfection proceeds from no other thing but fermentation purifying the vegetable juices, without which they could not otherwise withstand the Elements, subject to corruption in a very short time, which fermented last some years: so also if we knew the proper ferment of metals, surely we might refine and perfect them, so that they not being any more subject to rust, would be able to prevail against fire and water, and be nourished and fed by them. For so the world heretofore perished with water, and shall at last perish with fire, and our bodies must rot and be purified by fire before we come to the sight of God. And thus far of the fermentation of metals, wherewith they are amended and perfected. Metals also are purify’d and amended like milk set on the fire; whose cream the better part (the substance of butter) in the top is separation from the whey and cheese, and the hotter the place is, the sooner the separation is made even, so it is with the separation of metals; where metals put into a Fitted hot place by themselves without any addition of another thing (the metals being before reduced to a milky substance or curd) are separated in time, by parting the nobler parts from the ignobler, opening a great treasure: and as in winter time milk is hardly separated with a weak heat; just so metals if not helped with Fire, as one may see in iron, which in a long time under the earth is turned into gold without Art. For often iron oar is found with golden veins very goodly to behold, severed from the course, earthy and crude sulphur, by force of the central heat. And commonly in such oar no vitriol is found, being separated and bettered by its contrary. But a long time is required for that subterraneous separation, which Art very speedily performs; as is wont to be done with milk in winter when we presently make butter of it, when we put it to the Fire to part the cream speedily; which separation is helped by the precipitation made with acid things, mortifying the urinous salt of the milk, by which means all principles are separated by themselves, as butter, cheese, whey: so in a quarter of an hour separation is made by boiling, which else without acid things could not be done in some weeks. If then it be possible in vegetables and animals, why not in minerals? For what but gold and silver is found in lead, iron, tin and copper, though it doth not appear? Why is all goodness denyed to the courser metals granted to vegetables and animals not equal to them for lasting? Whence is the natural perfection of lead, tin, iron, and copper to be proved? Nature ever seeks the perfection of her fruits; but course metals are imperfect; Why then is not nature helped with Art in perfecting them? But the bond of metallick parts is worth observation, which being broken, the parts are separated. Urinous salt (as I may say) is the bond of the parts making milk, as of butter, whey, and cheese, which is to be mortifyed by its contrary acid for separation. But in iron the parts are bound with a vitriolate salt, as with a bond, which is to be mortified with its contrary, urinous or nitrous salt for separation. He therefore who knoweth to take away the superfluous salt of iron, either by moist or dry means, doubtless shall have iron not soon subject to rust.

Fire also hath incredible force of it self in changing metals. Is not steel made iron by force of Fire, and iron of steel by different proceeding? Experience dayly teacheth us also divers kinds of changes and refinings by Fire; why is it not possible in metals by an expert Chymist having skill in them? Who would believe that a live bird lurks in an egg, and an hearb having leaves, flowers, and odour, in the seed? Why may not then abortive metals, getting not yet perfection, be perfected by Art, with help of Fire? Is not an unripe apple or pear ripened by the heat of the Sun? Which some curious and industrious men observing, have imitated nature in their works; and have found some metals not destroyed with the heat of Fire, but enriched with a secret gainful heat; so that melted (digestion being made) they have yielded double weight of gold and silver. Yea I my self have seen the common oar of lead digested after the aforesaid manner, which was not only inriched with silver thereby, but also partaked of gold which it wanted before in ordinary tryal. Besides one might work this in great quantity, as with an hundred pounds; which work of minerals will without doubt bring great profit to the skilful triers of lead: But know this, that not every tryal of lead will be furnished with gold, but the oar to be ever enriched with silver, experience being witness.

Many such things are found in Nature incredible to the ignorant, and those that are unexercised. But if we mortals were more diligent in reading the book written with the hand of God in the pages of the four Elements, surely we should Find more secrets and wonders in them, but skill and wealth is got with sweat of face and not by sloth; therefore labour and pray. Metals are also meliorated by the help of gradation like to germination.

For it is well known, that the shoot or grass of some fruitful garden-tree implanted in a wood, makes that tree afterwards to bear not wild fruits, but very good and sweet like them of the implanted shoot, as one may see in iron dissolved in an acid spirit, fermented with Venus and turned into Copper: by which means doubtless copper is turned into silver, and silver into gold, if the true manner of fermentation were known.

Now this transmutation is like digestion, making beef or horse flesh of grass in the stomach of oxe and horse, and mans flesh of beef, in the stomach of man.

The better parts also are separated from the worser by the attractive strength of the like, as is to be seen in a metal abounding with sulphur, to which if iron be added in fusion, the sulphur deserts its native metal, (by which means it is more purifyed) and joins its self to the iron, with which it hath more affinity and familiarity, than with its own metal; for example, if iron be added to lead oar full of sulphur in the melting, this melted metal is made malleable, which else would be black and brittle. And if something else to be put to the melted malleable metal were known to us, to take away in the melting, the redundant, crude, combustible sulphur, questionless it would yet be made purer; which thing being unknown, metals remain in their impurity. And indeed God hath done well in this as in all other his works, that he hath concealed his knowledge from us: for if it were known to the covetous, they would buy up all lead, tin, copper and iron, to turn into gold, so that rurall and poor Labourers could hardly buy metallick instruments for their use, for the scarcity; but God will not have all metals turned into Gold.

A Similitude of taking away the superfluous sulphur of some metals in fusion, being given to keep the purer parts; so likewise is there another manner of separating, the purer parts from the impure, namely, by the attractive power of the like, where the purer parts are drawn together by their like, the impurer and heterogeneous part is rejected: and that may be shown as well by the moist as dry way; an example of the moist way followeth.

If quick Mercury be added to impure gold or silver dissolved in its proper menstruum, the mercury draws to it self the invisible gold and silver from the Menstruum and mixt impurity and associates what is purest to it self, which separation swiftly succeeds. Mercury performs the same likewise in the dry way: namely, when some earth having some gold and silver, is moistned with acid water, and they are so long bruised together, till the Mercury draws the better part; which done you must wash the dead earth left, with common water, and separate the Mercury being dryed from the attracted gold and silver, by trajecting them through a skin, but the Mercury draws but one metal from the earth, and indeed the best at one time; which being separated, it draws another metal; for example, if in some one earth, gold, silver, copper and iron ly hid, the first time the mercury draws the gold, the second the silver, but copper and iron hardly by reason of their dross, but tin and lead easily, but easiest of all gold by reason of its purity like to mercury.

Put under a tile a cuple with lead, to which add a grain of very pure gold, most exactly weighed (for memories sake) make the gold in the cuple to fulmimate, and the lead will enter the cuple, the gold being left pale in the cuple: of which pale colour there is no other cause than the mixture of silver, drawn from the lead by the gold. But thou wilt say, that thou knowest this, that gold fulminated with lead, is made paler and weightier, by reason of the silver in the lead, left with the gold in the trial, augmenting the weight, and thence making it pale: to which I reply, though lead leave some silver in trying in the cuple, mixt with the gold added to it, augmenting its weight, and changing the colour; yet it is proved by the weight, that lead leaves more being mixt with gold in the cuple, than when tryed without gold. Hence it is proved, that gold in the fire draws its like from other metals, augmenting its weight: and this also gold doth in the moist way: for if it be dissolved in its own menstruum, together with copper, and put in digestion, and then separated, it attracts gold from the copper; which labour, though not done with profit, yet witnesseth a possibility. But if the menstruum of gold augmenting the attracting power of gold or multiplying the same were known, but diminishing the retentive power of copper, doubtless some gain were to be expected; and indeed more, if gold and copper, together be melted in fire with the dry mineral menstruum; by which means the weight of gold would be increased according to Paracelsus saying Metals mixt together in a strong fire, continued a pretty while, the imperfection vanisheth and leaves perfection in its place.

Which surely well done, is a work not wanting gain. For I freely confess, that I would sometime incorporate silver with iron, when as gold from iron gave me a good increase of pure gold, instead of fixt silver sought after. And by this means often some not thought on thing happens to Artists, as to my self with fixt silver, not rightly considering the business. Therefore medling with metals, be sure when you find some encrease, to weigh well what it was at first. For many think long trying silver with iron, by the Blood-stone, Load-stone, Emraud, lapis calaminaris, Red-talck, Granats, Antimony, Arsenick, Sulphur, Flints, &c. having mature and immature, volatil and fixt gold in them, finding in the trying good gold; that this gold is made of the silver by the help and use of the foresaid minerals, which is false, For the silver drew that gold out of those minerals, in which before it lurked volatile. Yet I deny not the possibility of changing silver, as being inwardly very like gold, but not by help of cementation with the said minerals, because that gold proceeds not from the silver, but those minerals, attracted by the silver. This labour is compared to seed cast into good ground, where dying, by its own power it draws its like to it self, whence it is multiplyed an hundred fold.

And it behoveth in this work now and then to wet the metallick earth, with proper metallick waters, being dryed up with heat (which operation is called of the Philosophers inceration) else the earth will be barren, and it behoveth that this water be neer in kind to the earth, so that when they are united they yield a certain fatness. For as it appears from sandy dry earth, moistened with rain water, not bringing forth fruit agreeable to its seed, for the small heat also of the Sun consuming the moisture, and burning the seed in the earth, which mixt with cows dung or other, keeps the water so as that it cannot be so soon consumed. By the same reason it is necessary that thy earth and water be mixt, lest thy seed be burnt up. Which work if well handled, it will not be in vain, requiring the exceeding diligence of nourishing the earth with warmth and moisture, when the earth is drown’d with too much moisture, or hath too little, it cannot increase, and this is one of the best labours, with which I draw forth good gold and silver of baser metals, requiring the best vessels, retaining the seed together with its earth, and water in its proper heat. I doubt not but this work also in a greater quantity, may be performed, firmly beleiving that the courser metals, especially lead, the fittest of all not only to be perfected into gold and silver, but also into good medicine: which without question is a Philosophick labour granted from God, as a great comfort to the Chymist, but warily to be used. For that all and singular Gods gifts he will not have common: as indeed I have found, when I had invented a very excellent work, that I shewing it to a friend, neither could I afterwards teach it to him, nor do it again for my self. Therefore indeed justly men are doubtful in writing such matters: for many seek with idleness to get the inventions of others, performed with great costs and labour. Therefore it is safer to be silent and give leave to seek, than to publish secrets, that they may undergo the pains and charges to be born in inventing high matters; nor any more hereafter may the ingrateful so impudently gape after others Labours. Therefore I would entreat all men both of high and low degree, that they would not molest and tire me hereafter with their Petitions and Epistles, and that they would not turn my good will of benefiting others to the ruin of my self, but be contented with my writings published for the profit of my neighbour. Nor do you think that I possess and promise golden mountains. For what I have written, I have writ to discover nature, in these discourses of the perfection of course metals in small quantity; For I never made trial in a great quantity, trying truth and possibility in a lesser only, in small crucibles: therefore those things which I have writ are written to that end that the possibility of the Art, may appear, of perfect metals to be wrought out of Imperfect, therefore he who hath occasion may make trial in a greater quantity: but as for my part wanting opportunity, I expect Gods blessing, whereby upon occasion I may make tryal in a greater quantity, and so receive the fruit of my labour and great charges.

Also metallick bodies are transmuted by another means, namely by the benefit of a tinging metallick spirit, as one may see in aurum fulminans, sometimes kindled upon a smooth clean metallick plate, fixing a very deep golden tincture upon the plate, so that it may bear the Touch-stone. The same also happens in the moist way, where plated metals put into a gradatory spirit made of Nitre, and certain minerals, being pierc’t by the spirit, obtain another kind agreeing to the spirit. But if one doubt of the metallick gradation, made with aurum fulminans; he may try the certainty from the often fireing of fresh aurum fulminans, upon the same plate; for he shall see that it is not the colour of the metal, and outwardly gilded, but deeply tinged. Likewise one may try the certainty by a humid spirit, if the transformed metals are tryed, whence the mutual action and passion of subtilized spirits plainly appears, for the power of spirits is very great, and incredible to one not exercised; and this gradation of inferiour metals, Philosophers both ancient and modern, doe not only confirm, but also diggers of minerals taught by experience, that mineral vapours by penetration change courser into purer metals, Lazarus Ercker being witness, that iron is changed into a good natural copper in green salt waters, & that he saw a pit, in which iron nailes and other things cast in, by the penetration of a cupreous spirit were turned into a good copper. I do not deny that metallick dissolutions of some metals do stick precipitated to the plates, and to make them of a golden, silver, or cupreous colour; for it is well known, that iron cast into a vitriol water not to be turned into copper, but to draw copper out of the water, of which thing we treat not here, confirming the possibility of metallick transmutations by a tinging and piercing spirit; therefore I again maintain that great power is in metallick spirits; look only upon course and opake earth, and besides that clear and limpid water with which the clearer and more powerful air proceeding from the water cometh from the earth. Are not whole Countries drownded with water, sometimes Towns and Cities taken away? Cannot the air destroy the strongest Houses; especially shut up in the Earth, shake the Land for some miles, and afterward demolish whole Cities and Mountains with the death of Men? all which things are done naturally. Wind artificially raised by Nitre threatens a far greater danger, which no man can deny. Although that corporeal Elements exercise so great power, yet they cannot pierce metals without hurt, nor stones and glass, and things soon penetrated by fire. Therefore not by an occult but a manifest power of Sun and Fire, which it hath over metals, stones and glass, which are easily pierc’t by them without any impediment: and why should not metals compact of a certain metallick subtile and piercing spirit be penetrated by help of fire, and changed into another species? As is already spoken of Aurum fulminans and aqua gradatoria. Therefore there is no doubt of the possibility of the metallick tingent spirit changing courser metals into finer, both by the dry and moist way; For Metals may be purified the same way as Tartar and Vitriol, and other salts, namely by the benefit of much water. For it is manifest that vitriol is purged with iron and copper mixt with it, namely dissolved and coagulated in much water, so that it waxes as white as allom; which purification is but a separation of the metal from the salt, made by the benefit of much water debilitating the salt, so that it cannot longer retain the mixt metal, which is precipitated like some slime, not unprofitable, because the chiefest part of the vitriol, from which is the greenness, viz. Copper, Iron, and Sulphur. And as by help of separation metals are drawn from vitriol, more perfect than salts; so also it is with metals when the perfecter and better part is separated by help of precipitation: as for Tartar, it is purified by the addition of water, but its better part is not precipitated as in vitriol, but the courser part which is its blackness and fæculency. As for example; Common Tartar by the often solution (made with a sufficient quantity of water) and coagulation is made very pure and white, because in every solution made with fresh clear water, it always becomes purer; and not only by this means white Tartar, but also red and feculent, is reduced into transparent crystals, and indeed very speedily by vertue of a certain precipitation; whose limosity is the cause of the obscurity of the crystalline salt of tartar, and is nothing else but an unsavory thing, dead and useless, mixt with the tartar in its coagulation in Hogs-heads of Wine, and separated again by power of solution.

And these examples of the two salts of Vitriol and Tartar, are not in vain set down, because they shew the difference in precipitation: For in some Metals, by force of precipitation, the courser part is separated; but in other, the better and choicer, according to the prevalency of this or that part.

In Vitriol, the better part (Copper and Iron) is the least, which is precipitated and separated from the courser and greater part, viz. Salt; But, in Tartar, the courser and less part is precipitated and separated from the greater and better part clarify’d: The like is in Metals. Therefore, let every one be wary in separating; and consider before, whether the better or courser part of the Metal is to be precipitated; without which Knowledge, no Man can meddle with this Business. Let also the Workman be ware, who expects any profit from his labour, of Corrosive Waters; as Aqua fortis, Aqua Regia, Spirit of Salt, Vitriol, Allom, Vinegar, &c. in the Solution from which no Good proceeds, as utterly destroying and corrupting all and each of them; proving the same in these words, From Metals, by Metals, and with Metals, Metals are made perfect. Metals are also purified, maturated and separated from their Vices, by Nitre burning up the superfluous Sulphur.

And all the aforesaid perfections of metals are but particular. For every particular medicine, as well humane, as metallick, purgeth, separateth and perfecteth or amendeth by the taking away the superfluity. For a universal medicine worketh its perfections and emendations, by strengthening and multiplying the radical moisture as well of animals as metals, expelling its enemy by its own natural vertue. But thou sayst excellent examples indeed are delivered by me, but not the manner of doing them. R. I have delivered more then you think, although you don’t perceive it: for I am sure after my death that my books will be in greater esteem, from which it will appear that I have not sought vain glory, but the profit of my neighbour to the utmost of my power. But do not, seeing my freeness of writing, think that you may wrest many things from me. For assure your self, that although I have written many things for the publick good, yet I intend not by this means to trouble my self. For I cannot satisfy the desires of all men, nor answer their Epistles, nor inrich all men, who neither am rich my self, nor have sought riches. For although I have gotten the knowledge of these things by Gods blessing, and have tryed the truth of it in small quantity, yet have I never made experience in great store for wealth sake, being contented with Gods blessing.

And let this suffice concerning the several purifications of metals according to my experience; as for that universal medicine so famous, I cannot judge of it, being a thing unknown to me; but the possibility thereof I am forc’t to affirm, being moved with the several transmutations of metals; which being unknown, it behoves us to be contented with that favour which God hath bestowed on us. For oftentimes questionless it is better to know little, for Eternal Salvations sake; for most commonly wealth and learning puff up. And pride brings to the Devil the Author of it, from whence God of his mercy preserve us.

I have undergon much charge and labour for many years, to extract the tincture or anima of gold, for a medicine to be made therewith, which at length I have obtained, where I have observed the remainder of the gold, the soul or better part being extracted to be no more gold, nor longer to endure fire. Whence I conjectured, that such an extraction being fixt again, can perfect courser metals and turn them to gold: But I could not hitherto try the truth of my conceived opinion living at this time in a forraign place; therefore against my will, although greedy of novelty, I have been forc’t to abstain from the work. In the mean time considering the opinions of the Philosophers concerning their gold, not the vulgar, asserting the universal medicine to be prepared therewith. I have again affused a certain Philosophical Vinegar to Copper for to extract the tincture, where almost all the Copper like whitish earth is separated from the tincture in digestion, which earth by no Art I could again reduce into a metallick body.

Which experiment again confirmed me of a possibility of this Medicine. Which labour though I never followed, yet I doubt not but an humane medicine, though not also a metallick is attainable thence by a diligent workman. The soul therefore with all the metallick attributes, consisting in so small a quantity, which is scarce the hundredth part of the weight, which being extracted and separated, the remaining body is no more a metal, but a useless and dead earth; but it is not to be doubted but being fixt again, it may reassume and perfect another metallick body. Therefore I am confidently perswaded by the aforesaid Reasons, that such a medicine is to be made of mineral and metallick things, viz. in the flowing, changing baser metals into better. But do not think that I writing these things make gold or copper the matter of this medicine, which I do not hold, well knowing that there are other subjects easily to be handled, abounding with tinctures.

So thou hast heard now my opinion of the Universal Medicine, which my experience in Gold, Copper, and other Minerals and Metals hath caused: which I will not preach for Gospel, because it is human to erre.

Therefore no certainty is to be had, before its final and compleat perfection, and indeed once or twice tryed for certainties sake. For an excellent way once found out, cannot alwaies be often repeated, which happens doubtless as well to others as to me. Therefore we must not triumph before the Victory; for unthought on impediments may frustrate Hope: but God is rather to be implored in our labours, that he would be pleased to bless our endeavours, that we may use well his gifts in this life as good stewards, and afterward bestow the free reward of our labours, watchings, and cares on us sinners, namely, everlasting Rest and Salvation out of his meer Mercy.

It is long since debated among Chymists, whether the aforesaid Minerals proceed from the same principles with Metals, and whether to be counted Metals; in which Controversy they have not agreed to this day, when as one approves that which another denies, so that a student of Chymistry knows not to what side he had best assent.

But this knowledge not a little helping, concerning the purifying of metals, I would put my opinion also grounded upon experience, for the satisfying the doubtful, the simplicity of them is strange who hold not one and the same beginning to be of minerals and metals, saying, if metals might be made by nature, of minerals surely it had long since been done; but it never was, experience witnessing; for remaining minerals, they are never transplanted into metals. I Answer, metals grow one way, also vegetables another, soon budding, and again soon dying; but it is not so with metals; for all lasting things have long time of digestion, according to the saying, That which is soon made, doth soon fade; this is to be understood not only of vegetables and minerals, but also of animals, as appears from the budding of some vegetables, coming in six Months space to their perfection, and then again perishing: when as things requiring longer time of digestion and perfection are much more lasting. A Mushroom in the space of one or two nights grows out of rotten wood, again soon vanishing: not so the Oke. Oxen, and Horses in the space of two or three year come to perfection, scarce living the twentyeth, or twenty-fourth year: but a Man requiring twenty four years to his perfection, lives sixty, eighty, or an hundred years. So also we must conceive of lasting metals requiring many ages, and also very long time of digestion and perfection; metals therefore requiring a very long time of digestion to their perfection, it is granted to no man ever to see the beginning, and end of them; the transplantation of minerals into metals by nature cannot be denyed; especially, because that in the oars of metals, especially of course ones, minerals are also found; wherefore diggers of minerals, when they find them, conceive good hopes of finding metals, of which they are termed the Coverlids, for seldom metals are found without minerals, or minerals without metals; nor also are ever minerals found wanting gold or silver; therefore minerals are properly termed the Embryo of Metals; because by art and fire a good part of gold and silver is drawn out of them by fusion; which if they do not proceed from the metallick roots, whence proceeds that gold and silver? For an Ox is not born of an Infant, nor a man of a Calf; for alwaies like is produced of its like.

Therefore minerals are counted but unripe fruits in respect of metals, not yet obtaining their ripeness and perfection, nor separated from the superfluous earth; for how should a bird be hatcht of an egg by an heat, not predestined for the generation of a bird? For so we must understand of minerals, which if they be deprived of their metallick nature, how should by fire metals be produced from thence? But thou saist that thou never sawest the production of perfect metals out of courser; therefore that it is neither likely, nor credible to thee, to whom many things as yet lye hid, as from most men, perversly and foolishly denying things unknown; for daily experience witnesseth, that the viler minerals and metals by taking away the superfluous sulphur (however it be done) obtain a greater degree of perfection, therefore should not thy heart believe, and thy tongue speak what thou seest with thine eyes? For experience shews that good gold and silver might be drawn out by art almost out of all course minerals and metals, yet more out of some than of others, and speedier; for there is not that dark night, that is altogether depriv’d of light, which may not be manifested by a hollow glass; nor is there an element (though never so pure) not mixt with other elements, nor any malignity depriv’d of all good, or on the contrary. And as it is possible to gather the hidden beams of the Sun in the aire, so also hidden perfect metals dispersed in imperfect metals, and minerals by fire, and an expert Artist: if once they are placed in fire with their proper solvents, where the homogeneous parts are gathered, and the heterogeneous separated; so that there is no need to go into the Indies to seek gold and silver in those new Islands, which is possible to find plentifully here in Germany, if so be the merciful God would please to turn away those present cruel Plagues, and bring them out of old metals, viz. Lead, Iron, Tin, and Copper, there left by the Dealers in minerals; indeed without the culture of minerals. Let no man therefore judge himself to be poor, because he is only poor and in want (although otherwise very rich and abounding in wealth, which yet in a moment he is forc’t to forsake) that being ungrateful, neither knoweth nor acknowledgeth God in his Works.

What I pray is in less esteem in the world, than old Iron and Lead, which are acceptable to the wise to use in the Lotion of Copper and Tin with the mineral White? But how they are to be washed, is a difficulty to the unexercised in the fire, and shall be delivered by similitudes: You see Antimony fresh digged out of the earth, very black and impure; which by fusion separated from its superfluity (which, though nature gave to it not in vain, but as an help to its purification, according to that: GOD and Nature do nothing in vain) is made more pure, and endowed with a body nearer to metals than its mineral, which if afterwards melted with salt of Tartar, the crude and combustible sulphur is mortified thereby, and is turned into dross, and separated from the pure mercurial part, so that hereby is made a new and fresh separation of the parts, of which one portion being white and brittle, sinks to the bottom, the other lighter, to wit, the combustible sulphur is on the top with the salt of Tartar; which poured out into a Cone, when they are cold, may be separated with the hammer; the inferior part of which is called by the Chymists Regulus, which is purer than Antimony cast the first time out of its mineral; and this is the usual purging of Antimony used by Chymists; to which (Regulus) if afterward any thing should be added, for a third purification, without doubt it would not only be made purer but more fixt and malleable. For if white Regulus be preparable out of black Antimony, why not as well malleable metal out of the Regulus.

Antimony powdred one part, Salt-peter half as much, mingle them, and kindle the mixture with a live coal, and let that Antimonial sulphur, with the nitre be burnt up, the darkish mass being left, to wit, of a brown colour; which melted for the space of an hour in a strong fire yeilds an Antimony like to that which is made with salt of Tartar, but somewhat less in quantity: in like manner the parts of Antimony are separated, viz. if Antimony, Nitre, and crude Tartar be mingled in an equal weight, and being mixt are kindled and melted. There is also another separation of the Antimonial parts; when of small bits of Iron one part is pat into a strong crucible, in a wind Furnace, to which being red hot, cast two parts of ground Antimony, for fusion, and the superfluous combustible sulphur will forsake the Antimony, and joyn to the Iron, a metal more amicable to it; mixt with which, it forsaketh its own proper pure Mercury, and sulphur or Regulus, which is almost the half part of the Antimony.

And these four ways, by which the superfluous combustible sulphur of Antimony is separated are most common, not set down as secrets, but for demonstration sake, that it may appear how sulphureous minerals are, to be perfected and purified, which are little amended; yet shewing a better way not only for Antimony, but also for Arsenick and Orpin, although these two cannot be so done with Iron, Nitre and Tartar, by reason of their volatility; but with Oyl, or other fat things in close crucibles, giving a Regulus like to the Antimonial; and these Reguli make Tin hard, to sound and be compact; if to one pound one ounce be added in fusion, for making good houshold stuff. And in tryal they give good Gold.

And as it is said of purging Antimony, so also it is to be understood of the rest, as Wismuth, Zinck; Lapis calaminaris, Lead, Tin, Iron and Copper, to be purged from their superfluous sulphur, if thou wilt draw more perfect metals, viz. Gold and Silver out of them with gain. And so I make an end of metallick lotions; recommending to Chymists, Nitre, Tartar, Flints and Lead; for who knoweth to use them, shall not lose his labour in Chymistry; but ’tis to be lamented, that every where good earth and fixt in the fire, is not to be gotten, retaining Lead and Salts; for without our old Saturn little or nothing can be done in refining metals; therefore who goes to try any thing in this Art, let him seek the best earth retaining Lead twentyfour hours space; afterward let him consult with Tin, what Vulcan has to be done with Iron; who will tell him what he must suffer, before he obtain the Crown.

Sometimes an alteration happens to mans body, from the attraction of mineral vapors (which cannot be done by my Furnace) in the tryal; therefore here I will set down a certain medicine for the Workmans sake, as well for preserving as curing, namely, a clear rubin fixt, and soluble of Gold and Antimony. Take of pure Gold half an ounce, dissolve it in Aqua Regia; precipitate the solution with liquor of Flints, as before is said in the Second part; edulcorate and dry the calx, and it will be prepared; take Regulus Martis (of which is spoken a little before) beaten fine, to which mix three parts of the purest Nitre; place the mixture in the crucible between burning coals, putting to fire by degrees: which done make a stronger, viz. for fusion; for then the Mass will be made purple; which taken forth and cooled grind very small, of which take three or four parts and mix with one part of the aforesaid golden calx; place it mixed in a strong crucible covered over in the aforesaid winde Furnace, and make the mass to flow together like metal, and it will assume the Antimonial Nitre in the fusion, and will dissolve the Gold or the calx of Gold, and a mass of an Amethyst colour will be made therewith, which so long leave in the fire, till it get the clearness of a Ruby, which one may try with a clean wire or iron bowed and put therein, although the mean time the mass deprived of fusibility, is thickened; it is meet to add some Nitre or Tartar, for speeding fusion, and that as often as shall be needful. Lastly, pour the mass, when it shall come to the utmost redness of a Ruby, hot into a clean copper morter, which there leave until it cool, and it will be in colour very like to an Oriential Ruby; then bruise it hot into powder, for taking air it would melt, and extract the tincture by the affusion of the spirit of Wine in a Vial, and the Gold together with the Antimony will remain very white like the finest Talc, to be washed with clear water, in a glass, edulcorated and dryed; which melted with a stronger fire, gives a Yellow glass, in which no Gold appears, yet separable by way of precipitation with the filings of Iron and Copper, from which it recovers its ancient colour, but without profit, by reason of the wast, the tinged spirit is to be taken away from the tincture, which is a very soveraign medicine in many grievous diseases.

Although thou mayest suspect this not to be the simple tincture of Sol, but of Nitre and Tartar mixt, be sure that the quantity of Nitre added not to exceed; and suppose that tincture of Tartar and Nitre, I pray what waste is there? since that is so good a medicine by it self, & I am perswaded, this tincture of sol to be better than those set down in the Second part. That Ruby may be so used by it self with proper vehicles, seeing it is a soveraign medicine of it self; or else exposed to the air and resolved to a liquor; for the medicine is no less than a tincture, because the Gold in it, and the purer part of Antimony are made potable without corrosives. Wonderful is the power of salts in metals to be destroyed, perfected and changed by fusion; for it happened to me one time making this Ruby, placeing two other crucibles also with metals, by this containing gold with the prepared Regulus of Antimony (for easily two or three, or more crucibles may be placed in this furnace, to be ruled with one fire, which cannot be done in a common furnace by that means) about to put in a certain salt into the crucible next to the crucible of gold, that by a mistake I cast it into the crucible with gold only, whence so great a conflict arose, that there was danger of boyling over; therefore forced to remove it out of the furnace presently with tongs, and to effuse it, supposing that the Ruby was left by my rash putting in of salt; therefore I would only save the gold. And I found the effused mass red like blood, purer than a Ruby, but no Gold; but white grains like Lead dispersed here and there in the salts, by reason of their smalness, not separable but by the solution of the salts, which being separated by the solution of water from the red tincture like blood, remained in the bottom of the glass, which afterward for fusions sake I placed in a new crucible in that furnace, but willing to try the fusion, I found the crucible empty, and all the Gold vanished, a little excepted sticking on the top to the crucible and the cover, which I took away and melted for experience sake in a new close crucible, but all of it presently feeling heat flew away like Arsnick, no sign being left in the crucible; and so I was deprived of my Gold.

At length I took the red solution, and abstracted the water from the salts, and I found the salt red like blood, which I put in a clean crucible in the furnace for to try whether any metallick body might thence be extracted; but I found the effused salt deprived of all tincture and redness, which seems strange to me even to this day, that by help of this salt the whole substance of gold, viz. the tincture together with the remainder flew away, having so great volatility.

Which labour afterward I would reiterate, but it happened not so at all as at the first time; there was indeed some alteration of the gold made, but its volatilization was not so great, the cause of which thing, I think was the ignorance of the weight of the aforesaid salt, cast in at the first time against my will.

And two reasons chiefly moved me to insert this history, First, that it may appear how soon one may mistake in a small thing frustrating the whole process. Secondly, That the truth of the Philosophers may appear writing that gold by art is reducible into a lower degree, equal to lead (which happened to me in this work) and that it is harder to destroy gold and make it like to an Imperfect metal, than to transmute an imperfect metal into gold; therefore I am glad in my heart that I saw such an experiment; of which thing our phantastick Philosophers will hear nothing, writing whole volumes against the truth, stifly affirming, gold to be incorruptible, which is an arrant lye; for I can shew the contrary (if need be) many ways. I wonder indeed what moves such men to slight a thing unknown, I do not use to judg things unknown to me.

How dare they deny the transmutation of metals, knowing not how to use coals and tongs? truly I confess those rude and circumforaneous Mountebanks, not a little to defile and disgrace true Chymistry, every where cheating men by their fraud, being needy and opprest with penury; unless peradventure they find some credulous rich man giving them food and raiment for the conceived hope of Gain and Skill, of which also some being furnisht with gold, go clad like painted Parrots, whom I judg to be hated worse than a Dog or a Snake; but innocent Chymistry is not therefore to be despised. Some covetous men besotted with folly and madness, laying out their moneys with an uncertain hope of gain, who afterward the thing ill succeeding, are forced to live in poverty, whose case is not to be pityed, destroying their money out of covetousness. Some seek wealth not out of covetousness, but rather that they may have wherewith to live, and may search nature, which are to be excused if they are deceived by knaves, yet not to be praised if they spend above their ability.

Dissolve gold in Aqua Regia, being dissolved, precipitate it with liquor of the salt of flints, pour some more of the aforesaid liquor to the precipitated gold, then place them in sand to boyl for some hours space, and the liquor of flints will extract the tincture of the gold, and be dyed with a purple colour, to which, pour rain water, and make it to boyl together with that purple liquor, and the flint will be precipitated, the tincture of an excellent colour with the salt of Tartar left; from which it is necessary to extract the water even to driness, and a very fine salt of a purple colour will remain in the bottom of the glass, out of which with the spirit of wine, may be drawn a tincture as red as blood, little inferior in vertue to potable gold; for many things lie hid in the purple salt, of which more things might be spoken if occasion permitted; therefore let it suffice to shew the way of destroying gold, for that golden salt may in a very short time, viz. an hour, be perfected with small labour and transmuted into a wonder of nature; confuting the slanders of the noble Art of Alchimy; for which gift we ought to give immortal thanks to the immortal God.

I have made mention in the treatise of Aurum potabile, not only of the material heat of fire, but also of turning the finest beams of the Sun into a material bodily substance, by help of certain instruments by which they are collected. I have also mentioned there a concave Glass, whose preparation I will here give, it being not known to all men, the best that I know is as followeth. First, patterns are to be made of the best matter, namely, hair and Potters clay, of which thing in the Fifth part, conformable to the glasses, in form and figure circularly round; for else they cannot gather the Sun-beams together, and again put them forth; the fault of which thing is to be ascribed only to the pattern or mold; for the fusion and polishing of glasses is no singular Art, being known even to Bell-founders, but to melt them when very well shap’t of the best matter and rightly to polish them, this is Art: and first to cut the patterns round, being very well shaped by the use of a sharp Iron Instrument cannot briefly be demonstrated; therefore I will send the Reader to Authors prolixly handling this thing, viz. Archimedes and Johan. Baptist. Porta, and others; but if thou wantest those Authors, or dost not understand them, see thou have a Globe exactly turned for making the Molds as followeth: first make a mixture of meal and sifted ashes, which spread equally between two boards, as the manner is to spread past made of Flower and Butter for Pyes and Tarts, answering in thickness to the glass to be shaped, then with a Compass make a circle as big a you please, which cut with a knife, and put it on the Globe, and sprinkle quick lime on it out of a searce or sive, and put clay well prepared with haire over it of the thickness of two fingers breadth; and if it be a great piece you must impose cross wires strengthning the Mold, least it be bent or broken. Afterward one part being hardned with the heat of the Sun or fire, take away all that from the Globe, and put it on some hollow thing, on which it may on all sides stand well, and also sprinkle quick lime or the powder of coals on the other side, and put upon this the other part of the pattern, and again expose it by degrees, to be dryed by the heat of Sun or fire, lest it crack; which done, take away the ends making those parts of the Mold or pattern from the inward or middle, which ends set one against another to the inward parts, the distance at least of a hands breadth, and put between in the top a few live coals to harden the Mold all over; to which put on other coals, and then more, and so by degrees even to the top, that they may be well kindled in their lighter parts; but if the Molds are very thick, one fire will not suffice, but it will be necessary to add more coals, until they be throughly kindled in the inner parts; afterward, let the fire go out by degrees, that the types may grow cold, but not altogether, but so that you may touch them; and presently besmear finely the sifted ashes mixt with water, with a pencil, to stop up the chincks arisen from the burning the hair, and for smoothing the types; then again make both parts (after thou hast first framed a hole in them for a Tunnel) clean, being wary lest any foul thing fall upon them; and carefully bind them together with iron or copper wier; and very well lute over the joining with clay prepared with hair; and put on an earthen Tunnel, and place the Mold in dry sand up to the top: And thou oughtest in the mean while thou burnest and preparest the Mold, to melt the metallick mixture, that it may be poured into the hot Mold, the Metal being well melted, cast in a bit of searcloath, which burning, pour out the melted Metal into the hot Mold, being wary lest coals or some other thing fall into the crucible, and be poured with the Metal into the Mold, spoiling the glass; then let the glass cool of it self in the Mold, if the matter do not moulder in the cooling: And if it should moulder in the cooling, which indeed would lessen it, it behoves that the cast glass be presently taken out of the Mold, and covered over with a hot earthen or iron vessel, that it may cool under it, which otherwise, cooling shut up in the Mold not being able to moulder, is broke in pieces, but a little below you shall perceive, what be those mouldering metals.

And this is the common way (and the best) of melting, if so be thou art exercised; there are also other ways; first, when molds are made of wood or lead, agreeing to the glass, to be impressed with sand, or the finest powder of tyles or other earth, as is the custome of copper-smiths; and this way only serveth for lesser glasses.

The third way which is the best of all, but hardest to one not exercised, is as follows; make a waxen Mold with a Cylinder to be placed between two boards, as is aforesaid of the first way, which put upon the globe for to shape it, and let it be hardned in the cold; then take it away, and spread over it the following mixture with a pencil; which see that it be dryed in the shadow, then apply potters clay, prepared with hair, the thickness of one or two fingers breadth; then take away the wax in manner following from the earth: make a round hole in the earthen mold with a knife, coming even to the wax; which done, place it near a coal fire, the mold being bending down, and the melted wax will run through the hole, into which pour the hot (not burnt) metal, &c. that liniment which is anoynted on the wax must be very well prepared least while the wax melt, it fall and melt away with the wax, nor let the wax pierce the earthen mold and spoil it. Now the liniment follows: Burn potters clay well washt in a Furnace even to redness; afterward grind it and take away its finest part with washing of water, so that you may have an impalpable powder, which dry, and again burn with a strong fire: after grind it with rain water and salt Armoniack sublimed, upon a stone, as Painters use to prepare their colours, bring it to the just consistence of a paint, and the mixture will be made; the salt Armoniack keeps that fine powder, lest it melt away with the wax: and the prepared earth makes a tender and fine fusion.

There are divers of these mixtures, of which one is alwaies better than the other, which by how much ’tis the harder, by so much the glass is the better; and by how much the harder the metal is, by so much the better it is polisht; nor doth the hardness of the mixture suffice, but its whiteness is also required: for red proceeds from too much copper; black from too much iron, or duskie from too much tin, and doth not make the true representations of things, but changeth the shape and colour of them: for example sake, too much copper rendereth the Species redder than they are to be, and so of the rest; let therefore the metallick mixture be very white; but if burning glasses are to be made, it is no matter what colour it be of, if so be that the mixture be hard. I will set down one of the best, ℞. of Copper plates the thinest beaten to pieces one part, of white Arsnick a quarter part; first moisten the plates with the liquor of the salt of Tartar, and make a Stratum super Stratum, with plates and Arsnick powdred, by sprinkling this on them, until the crucible be filled; to which pour the oyl of Linseed, as much as sufficeth to cover the copper and Arsnick; which done put on the cover with the best lute, then place the crucible (the lute being dryed) in sand, so that only the upper part of the cover may stick out and administer fire by degrees, at first little; secondly somewhat stronger, till at length it be hot, that all the oyl may evaporate; in the mean time, the oyl will prepare the copper, and retain the Arsnick, and will make it enter into the plates, like oyl piercing dry Leather: Or place the crucible upon a grate and put Fire to it, which administer by degrees, until the oyl evaporate in the boyling. Lastly, when it shall coole, break the crucible, and thou shalt find the copper of diverse colours, especially if thou shalt take Orpin in stead of Arsenick, and twice or thrice increased in magnitude, and brittle.

R. of this copper one part, and of latton [Orichalcum] two parts, melt it with a very quick Fire, and first indeed the latton, to which afterward add the friable copper; pour out the mixture melted and thou shalt have a very hard metal unfileable, yet not so brittle, but like steel, of which diverse things may be formed serving in stead of iron and steel instruments; take of this hard metal three parts of the best tin without lead one part, melt and effuse it, and the matter of looking-glasses will be made. This mixture is a hard white metal making the best looking glasses, but if this labor seem tedious, take of copper three parts, of tin one part, of white Arsenick half a part for the matter of looking-glasses, which are fine but brittle, as well in the melting as polishing, therefore carefully to be handled. I must here set down a thing worthy to be observed, and known to few; viz.: a false opinion of many, especially of those who attribute knowledge to themselves of the proprieties of metals. In the second part (of subtile spirits) mention is made of the pores of metals, for experience witnesseth, that those subtile spirits as of harts-horn, tartar, soot, and sometimes those sulphureous ones of salts and metals do evaporate through pewter vessels, which at the first hearing every man cannot conceive, for whose sake this discourse is made. Make two balls of Copper, and two of pure Tin not mixt with lead, of one and the same form and quantity, the weight of which balls observe exactly, which done, again melt the aforesaid balls or bullets into one, and first the copper, to which melted add the Tin, lest much Tin evaporate in the melting; & presently pour out the mixture melted into the mold of the first balls, and there will not come forth four nor scarce three balls, the weight of the four balls being reserved; if then metals are not porous, whence I pray doth that great alteration of quantity proceed? therefore know that metals are porous more or less; gold hath the fewest pores, silver hath more, Mercury more than that, Lead more than Mercury, Copper more than Lead, and Iron than copper, but tin hath most of all.

If we could destroy metals, and again educe them destroyed from power to act, surely they would not be so porous. And as a child without correction is unapt to any goodness, but corrected is endued with all kind of vertue and learning, so also we must understand of metals which left in their natural state, namely drawn out of the earth without correction and emendation remain volatile, but corrupted and regenerated are made more noble, even as our bodies destroyed and corrupted, at length shall arise clarified before they come into Gods sight. Well said Paracelsus, that if in one hour metals were destroyed an hundred times, yet they could not be without a body, reassuming a new species and indeed a better, for it is rightly said, Unius corruptio, alterius generatio; for the mortification of a superfluous sulphureous body is the regeneration of the Mercurial soul, for without a destruction of metals perfection cannot be; therefore metals are to be destroyed and made formless, that thereby the superfluous earthy combustible sulphur being separated, the pure fine Mercurial species may spring forth. Of which thing more, when we Speak of Artificial stones.

A looking-glass, though it be very exactly melted and proportioned, yet is of no value if not rightly polished and smoothed; for easily in the smoothing any part it may suffer some dammage hurtful to it, and it is necessary to take from them first, the grosser part by the wheel, as the custom is with Pewterers and Copper-smiths with a sandy stone, then to apply to them a finer stone with water, until they are sufficiently smoothed by grinding; which done, the looking glasses are again to be taken from the wheel and to be moved to the small wooden wheel covered with leather, rubbed over with a fine prepared glazing stone until the crevises contracted in the turning no more appear, having got a cross line, afterward another small wheel covered with leather is required, to which a bloodstone prepared and washt with the ashes of tin rubbed on, to which likewise by the aforesaid means, according to the same line, the looking-glasses are so long to be moved till they get a sufficient fineness and brightness. You must keep such looking-glasses from the moist air, and breathing, and to wipe them when infected with air and breathing not with any woolen or linnen cloth, but with a Goats or Harts skin, and not any way, but according to the cross line, with which the looking-glasses are smoothed. They may also be smoothed by lead artificially melted, by first rubing them with a smiris and water, and then with a finer smiris and lead; lastly with a blood stone and ashes of tin: likewise also with whetstones, by changing for a finer every time, whence at length also they acquire a splendour by the ashes of tin.

Also the outward part of the looking-glasses (convex) may be smoothed, which represents the species short, and spreads the dispersed rays: but the inward part (hollow) gathers and multiplies, and puts forth or exposeth the Image.

Let these things suffice concerning the melting of looking glasses, & polishing requisites, for the collection of the Sun beams, and although from the aforesaid mixture other kinds of looking-glasses might be made representing wonderful shapes and several excellent things, as Cylindrick, Pyramidal, Parabolick, &c. they are omitted as impertinent to this place, yet I could shew a way to make them, because I have undergone no small labors and charges in the searching of their preparation and use, if it were necessary. But of all looking-glasses that is most useful whose preparation we have shewn, whose diameter is at least two or three spans, if thou wilt perform any special thing; although it be but of one or two spans, yet it gathers abundance of beams, so that thou maist melt tin and lead with it, if it be well shaped: yet the larger are the better. Nor ought they to be too deep, that they may cast their beams the further, and better perform their actions or functions, let them have the twentyeth or thirtyeth part of the sphere (the section being exactly observed) which is the foundation of the Art.

As for metallick glasses pertaining to Alchymy, and much conducing to the perfection of metals, and esteemed by the Ancient Philosophers, I would not omit to say somewhat in this place, because they are easily made by this furnace.

And indeed the Ancients have found these glasses questionless by chance, in reducing the calcined bodys into glass by a strong fire, for very many secrets by this means not sought for are found out. Oftentimes it happens to our labors, that past hope we find somthing better or worse, than the thing sought; and I think it hath thus happened with these glasses, but however it be, I am sure these glasses have stood us in much stead; for Izaak Holland saith plainly, That vitrified metals being again brought to metals, by that reduction do give better and nobler metals than the first vitrified; and indeed gold gives a tincture, but silver gold, and copper silver; and so consequently the glass of other metals give better metals in reduction, the truth of which experience proves, and although I have not yet made great tryal in this work, yet I know that metals brought into dead ashes to be turned into clear glass cannot be again reduced into metals without great profit: yet one metal is more pliable than another, nor are our glasses the Artificial stones of gold-smiths fixed to other large ones for ornaments sake, made by the addition of glass made of fusile sand; but ours are made of the juice of metals. But I do not deny the vertue of Venice glass, and others in the mundifying of metals, chiefly copper and tin, which yet is not comparable with metallick juices. I freely confess I have tryed this thing twenty times, and I never was deceived by it: but I know not whether it may prove so in a greater quantity, because I never tryed it, doubting of my vessels not fit to retain fusible glasses a requisit time: for I have spent much labor in making these kind of vessels, but hitherto in vain. For there is very great hope of gain, if thou hast very strong crucibles, nor is this perfection of metals without reason, for whilest the metal is burnt to ashes, much of the superfluous combustible sulphur is burnt (as you may see in Lead, Tin, and Copper, from the sparks appearing in their calcination whilest they are stirred and separating) which if again reduced (viz. being calcined) its better and heavier part (by benefit of melting) sinketh to the bottom, the worser flowing on the top is changed into dross or glass. And so the separation of metals is made by the help of the Fire alone, to the ignorant and unexpert incredible: but consider gilt silver to be separated in fusion, which is as it were corrupted by the common sulphur, and the metallick species, being lost, it turns to a black dross before that in melting it forsakes the gold: which way also silver is separated from copper, and this from iron. Observe also that black and crude Antimony, being reduced into ashes by calcination, and melted is separated by a strong Fire, the purer parts descending pure and white like silver, but the impure parts ascending are changed into glass or dross, which separation would never be made without incineration although the Antimony should have stood long influx.

Thou seest therefore the power of Fire alone in melting metals, wherefore believe thou that thy labor shall not be in vain if thou knowest how to help the Fire. Exercise thy self therefore in it, for thou art sufficiently instructed, and this furnace will help thee; without which it is impossible to manage such things well, as experience testifies, confirming my words.

Mention being made of metallick glasses, which belongs to the perfection of metals, I am forced to say somthing also of other Amausa, or coloured glasses, which are called Gems, and are worn for beautifying, which though it be not profitable, yet it is a delightful labour, which knowledge, as well noble as ignoble have long sought, not for gain, but recreation sake, erring from the true way (although prolixly described in many tongues) through ignorance of the art to render crystal or flint fusible, and colouring it, being content with lead glasses made of one part of crystals, or flints, and three or four parts of minium or ceruse, glass of no worth, as not only very soft and unapt for polishing, but also heavier than it ought by means of the lead, and having a yellow or green colour, for every glass made of crystal or flint, and minium or ceruse by themselves, viz. without the addition of other colours, gets a yellow colour from the Lead, hindering and altering other mixt colours; therefore a good stone is not made this way of lead and flint, but Leaden glasses of this sort, Venice glass, Ashes of tin, and colours being added to them, be used diversly of the goldsmiths, namely to colour gold, otherwise of no moment.

Therefore I will give another preparation, namely out of flints &c. crystals alone without minium and ceruse, with metallick colours, having the colour and elegancy of excellent stones; but not harder than glass; for although crystal is harder than iron, yet by melting it is deprived of its hardness in some measure, and is made like to glass, yet so much hardness reserved, as serves to write on another glass, which glasses are easily polished, and in all things and by all, most like, hardness excepted, to natural stones; with which not only various kinds of stones may be made, and other gold, silver, and wooden works or pictures adorned; but also diverse supellectils, as salts, hafts or hilts, cups, &c. and also images and antiquities may be formed (by fusion) like to those cut out of gems by the hand of an ingenious workman, most delightful.

They are made after this manner: first you must look for flints and crystals not coloured, but very white, gathered out of sand or streams, which you must heat in a covered crucible, and quench them glowing hot in cold water, that they may crack and may be pulverised; otherwise they are so hard that when they are powdred, they take part of the morter and so are defiled; therefore it is worth your labor to handle them well. Afterward ℞ of flints prepared, and the purest salt of Tartar, made in glased vessels, but not in copper or iron, equal parts, mingle them and keep them for use.

And if thou wilt make this mass into a gem, you must first mingle some colour (what you desire) afterward so long place it (being put into a clean covered crucible scarce half full) in a very strong fire, till all the salt of Tartar hath evaporated, and the flint together with the colour come into substance fusible like glass: you must then put a small clean iron wier, and draw out a little of the melted mass for tryal; whether it have stood long enough in the fire, whether there be yet pustles and little sands, or whether it being exactly melted, it shall descend to the bottom, which done, you must take off the crucible, and place it under some hot iron or earthen vessel, that it may wax cold with the melted stone; otherwise the mass will be broken in the crucible into very small parts, and would be unfit for greater works: neither must you pour out the melted mass for fear of the attraction of aire, and pustles to arise thence. But being willing to make out of the Mass by Fusion, not Engraving Money or Images; there is no need to leave the mass in the crucible to cool, but presently to pour it out hot in a copper morter, and nothing will stick to the crucible, but all the mass will be poured out without any waste: And this mass, if thou wilt, thou maist powder or break into very small bits for fusion and impression. But the mass when cooled in the crucible, is to be taken by breaking the crucible, and to be reduced into greater or lesser stones by cutting: but melting for money or images; you must place the money or image, which you will imitate, with the backside or hinder-part downward in an iron Ring, a Fingers breadth broad of greater capacity than the money, upon a stone or plain wood, and sprinkle on a little Tripoly, or fine Sand, through a cloth, namely, as much as sufficeth to cover the mold, and upon this to put more, well moistened with water, like ashes of cupels, and to press it, being most tenacious, firmly to the mold, but warily, lest the mold be moved; which done, you must turn the ring, and with a knife lift up the mold, and to take it, being lifted up with ones hands or tongs, the image being left in the sand, to be dryed by heat of the Sun or Fire. Afterward to cast the image, place the ring with the image impressed in the sand under a tile, and administer a strong fire, that the whole ring, with the sand, and the image in the sand may be very hot: then take off the ring, to see if the image have suffered any loss; which, if it have not, you must put upon it so much of the aforesaid glass, coursly beaten, as sufficeth in the fusion to fill the image impressed on the sand; which done, put the ring again under the tile, and administer a fire of fusion, till the glass melt in the ring; to which, touch with a smooth iron and light, (with a handle) being hot the ring being taken first out of the furnace with tongs, pressing the glass well to the mold; and then place it under a hot iron, or earthen vessel to cool; and being cold, take the image from the mold, which answers to it in all things, if thou hast aright proceeded, exactly representing the Carvers art, or a seal impressed on a jewel, which excellent work is most fit to feign, and represent Antiquities and Rarities.

It behooveth that colours be taken from metals and minerals, namely from Copper, Iron, Gold, Silver, Wismuth, Magnesia and Granate; of other colours I know nothing of certainty, Copper commonly makes a colour green like the Sea, Copper with Iron, grass-green; Granate a smaragdine colour, Iron yellow or jacynth; Gold the best skie colour; Wismuth common skie colour; Magnesia Amethystine, mixt, they give other colours; E. gr. Gold mixt with Silver gives an Amethyst colour; Iron and Copper, a pale green; Wismuth and Magnesia, a purple; Silver and Magnesia, various colours like an Opal.

Images are also made of divers colours, if the masses of diverse colours be broken into bits and mixt, be put upon the Mold, &c. And if thou desirest an opac mass (green, red, skie colour, &c.) add a little calx of Tin darkning, on which as on a Basis the colours insist. For example; in making a Turcoise stone or a Lazulus, mingle with the Azure made of the silver Marcasit or Zafora (to colour the mass) the calx of Tin, that they may melt together, and before the impression be made, put upon the Mold some prepared gold, then spread and put upon this the aforesaid glass; and the fusion and impression being made, will be made thence a stone having golden veins like lapis Lazulus very delightful; But there must be a calx of Gold not losing its splendor in the fire, such as is made by Mercury, or that which is better, which is precipitated out of Aqua Regia: of which above.

The plates of copper often heated, are to be quenched in cold water of which more in the Fifth part, from three to six grains of it may be mixed with ℥ j. of the mass for a Sea-green colour. Iron is reduced into crocus by reverberation; of which from four to ten grains are added to the mass for a yellow or Jacynth colour; Silver is dissolved in Aqua fortis, and precipitated with the liquor of Flints after it is edulcorated and dryed, whereof from one to six grains, added to ℥ j. of the mass, they make mixt colours.

Gold is dissolved in Aqua Regia, edulcorated and dryed, precipitated first with liquor of Flints, whereof from grain four to ℈ ss. mixt with one ounce of the mass, make a most elegant Saphire. And if from three to six of that soluble ruby made of the Gold, and the nitrous Regulus Martis be added to ℥ j. of the mass, they make a very polite ruby: Magnesia pulverised, whereof, from six to fourteen grains, to ℥ j. of the mass, make an Amethyst.

Marcasit dissolved in Aqua Regia, precipitated with the liquor of flints, edulcorated and dryed, whereof from one to five grains, to ℥ j. of the mass, give a Saphire, but not comparably so polite as one made with gold.

But being unwilling to calcine Marcasite, let him take Zafora, and mingle to ℥ j. from five to ten grains; Granates of Bohemia, or Oriental pulverised, add from six grains to ℈ j. to ʒ j. of the mass, for little green stones like to the natural smaragd or emrald: other things which remain of the mixture of the colours, are to be learned by experience.

To what uses coloured flints and crystals are appointed, is not here to be treated of; one use excepted, which I set down for the eyes, which are weakened by too much watching, the heat of fire and smoak; see thou have a waxen mold circularly round, of the bigness of a dish or trencher; (the Optiques are wont to call such lentes) to which, put the best clay well mixed with hair: anoint the waxen type with oyl, and exactly apply the best prepared earth of crucibles (and durable in the fire) the thickness of a finger; which being dryed, perforate in some part, that the wax being melted by the fire, may flow forth: afterward burn the mold in an earthen furnace; being burnt, fill it with prepared glass, and place it in a wind furnace till the glass melt; which at length being cooled, take off the type by attrition, and there shalt thou have the crystal resembling the form of the type; which afterward thou must make and polish like spectacles in an iron dish on both sides; and take it out with a strong iron wier, and thou shalt have a good crystalline lent for a small price, which otherwise is scarce made of crystal of so great a bigness. And if thou wilt, thou maist colour the glass green, very pleasant to the sight, and fit a foot to it for greater benefit. And the glass doth not only serve for the Multiplication of light in the night time, that you may see a thing a far off in a chamber, but also for the fixing and calcining minerals by the Sun-beams, and melting of Metals, and multiplying of Pictures, like an hollow glass, and also for other uses it may be compared with an hollow looking-glass, which doth the same of an equal bigness with the hollow glass; nor is there any other difference of them but reflexion. This glass-instrument is made likewise another way, and by less cost and labor, if it be of a polisht looking-glass, if two great orbes are cut out with a diamond, and if they are somewhat softned with Fire, and are left there so long in the heat, until they shall stick like wax very close to the stone, which done, let them be cooled again, which afterward taken out, will represent the form of an hollow glass; to which, it behoves to fix a leaf on the convex part. And the glasses do the same that an hollow metallick looking-glass doth, the reflexion excepted, which is not so strong as of the hollow glass: And although the glasses are sooner broke, yet they are very fit for the making of the following Instrument.

And they are bound together with a strong wier, applyed across on the concave part, and an hole is cut in the brim with a diamond on one side, of the bigness of a pea, then the crevises are exactly closed in every place with the best lute; which done, a silver or copper ring is to be tyed about it, holding those glasses straightly, so that the Instrument may be fitted to the foot, all which well done, those strong wiers are separated or cut off, with which the glasses were bound at first, namely, near the copper ring: afterward very pure Aqua vitæ is to be put in through a funnel, as much as is required for the filling it up; the Instrument being filled, the hole is shut up, which is to be kept for use; and this Instrument is better than the hollow glass; especially, if it have in its diameter the breadth of one foot, and may be applyed to prospective pictures, it doth excellently represent and multiply them.

Behind which, if you place a candle in the night, it gives so much light in the Chamber, that you would think it came from the Sun. It doth also many other things which are here omitted as superfluous. And you may gather the dispersed light in the aire in the night time with it, so that you may read the smallest writing. Such and others of the like things may be done by this furnace, all which to set down, would swell the Book too much. Other things of the metals examination and purification by fusion, in another place.

Take this, Reader, which is given to thee, in good part, at another time thou shalt have better; and do not mistake my writings, as if I did reprove the examinations of metals by the Ancients, fusions and separations, who only would communicate my opinion, and yield my assistance for further proceeding; for I know that dealers in metals giving too much credit to their small proof when they find nothing, do, contemn oars as barren, often abounding with gold and silver; when nevertheless, John Mathes. says expresly in his Sarepta, that minerals oftentimes tryed in a small quantity do yield no gold and silver, which in a great quantity, yield a great deal, wherefore credit it is not always to be given to such tryals, often deceiving, as experience testifies.

And this not only in those minerals which are digged out of the earth; but also in those clayie and sandy minerals, abounding with silver and golden flames; out of which neither by the less nor greater proofs, nor ablution nor Mercury is drawn with gain that thin and fiery dispersed gold: which by some waters is done without fire easily; for I know such mines are found neer many rivers of Germany, and many places in other Nations of Europe, out of which honest gain without much cost and labor may easily be gotten. Neither are they dreams, which I have spoken parabolically of the perfection of metals, for it is possible by art to help nature in the perfecting things. There is therefore no more need of any thing than of knowledge; therefore the nature of metals being known, and their properties, they are easily separated, purged and perfected.

But what I have written of the universal medicine, I have done for the aforesaid causes, which have made me believe the thing, not as professor of the Art. The other things of coloured red glasses and looking glasses I have added, because they are easily prepared by this furnace, as sometimes necessary in some works. Other things of the handling metals are not without cause now omitted, which happily may be sometime delivered in another place, wherefore now we end.

THE FIFTH PART OF Philosophical Furnaces: — Of the Preparation of the Furnace. — Of the Building of the Furnaces. — A Lute for the erecting of Furnaces. — Of the closing of the Joints, hindering the evaporation of subtle Spirits. — Another Lute for broken Glasses. — How those subtile spirits when they are made, may be kept that they evaporate not. — How glass stopples are to be smoothed by grinding for the retaining of spirits in their glass vessels. — Of the making of the best crucibles. — Of the vitrification of Earthen Vessels belonging to the first and second Furnace. — Of the use of the aforesaid Cups.

As concerning this, of which, though I made no mention in the Preface; for it was not my Resolution to mention it in the last Part, because I was purposed only to treat of the Instruments, as well earthen, as those of glass, and also of the other necessary things belonging to those four parts premised; yet I am willing now in this Part, (which I have judged to be the most convenient place for it, for which I did before design another) to discover the wonderful Nature thereof, as far as I may for the Studious Artist’s sake. And although I know that more in this part, than in all my other writings, especially the ignorant and unskilful, will be offended; yet I will not therefore pass it by, perswading my self, that by this means I shall do a work, that will be most acceptable to the searchers of Art, and Nature. For I do devoutly affirm, That this is the choicest of all my secrets that I confide in, in which I have already seen wonderful things, hoping that the Divine Benediction will some time or other be obtained upon the practice thereof. And as for the structure of it, much cannot be said thereof, because it is not built as other Furnaces are, but it is every where found extructed by Nature, being ordained for no other works, than those of Nature, viz. for the making of any menstruum that shall dissolve gold, silver, and all other metals, and minerals without any noise, as also pretious, and common stones, and also glasses: the original of which, is the original of the Menstruum. Now what, and what manner of Furnace that is, that produceth this Royal Menstruum, (coming from the Menstruum it self) and that easily without any labour, you may easily conjecture, that it is not any common one, by the help whereof other things are distilled, that can yield such a Menstruum that is not corrosive: which certainly is not any common Menstruum, because there is but this one Menstruum that I know, which doth not partake of any corrosive quality, that doth more than any, or all other corrosive waters whatsoever. For all corrosives whatsoever they are, as aqua fortis, aqua regia, spirit of salt, vitrioll, allome, and nitre cannot together, and at once dissolve the close union of gold, and silver, and other most hard subjects, that cannot be dissolved in waters, though never so caustick.

This indeed is wonderful, and stupendous, that a thing every where found most vile and base, should doe so great a miracle: I know not what moved me to write of it, knowing that I shall in this part offend not onely the wise by writing so openly, but also the ignorant detractors, and slanderers that will accuse me of falsity. And truly these considerations might justly have deterred me, but that I knew I might doe a good work, recalling many from their errors: For many are perswaded that there is no other dissolving Menstruum, besides the aforesaid corrosive spirits; but those are Chymists that are ignorant of Nature; yet the Philosophers with one consent say, that those corrosive destructive spirits make a fruitless solution of metals; for experience testifies, that the solutions made by the help of aqua fortis, and regia, and other spirits, colour the hands, being that which a true Philosophical solution doth not, and furthermore, testifies, that those, viz. which colour the hands, are not to be reckon’d among the true Philosophical solutions, but to be contemned as Malignant. Wherefore I was willing to write these things to instruct those that erre. Let no man therefore perswade himself, that a Menstruum so vile and contemptible, is of less efficacy, than those corrosive spirits. I my self did once scarce believe, that so great Vertues could be in so most vile a Menstruum, until I had experience of the truth in good earnest.

I could here add more things concerning the original of the universal Menstruum, which is so contemptible, which doth by its wonderful powers and vertues dissolve all metals, minerals and stones radically without any noise, unites and fixeth them; the solution whereof doth not colour the hand; the conjunction is inseparable, and the fixation incombustible; I say, I could add more things concerning it, but that divers inconveniences, which by this means I might incur, as also the envy and hatred of others do deter me. For although any one doth think to discover the possibility of Art, and Nature; yet few would be content therewith, being very desirous of all manner of revelation; and if we should not gratify them, we should forthwith incur their hatred and envy, who would without doubt judge otherwise of the matter, if they had but any experience of our labours. Be thou therefore (courteous Reader) contented with this discourse, that shews thee the possibility of Art and Nature; and diligently seek after it in the fear of God, and without doubt thy labour shall not be in vain.

How those Furnaces of the first and second part are to be built and made of Potters Clay, and Stones; I need not say much, because there be many Books extant, treating of this matter sufficiently; yet this caution is to be observed in building of the Furnaces, viz. that those Furnaces, in which a very strong fire is not kindled, need not so strong walls, as those in which we distil, sublime, and melt, with a most strong fire. And for what belongs to subliming and distilling Furnaces; you may erect them of those common bricks which are made of the best clay, and well burnt, compassing them about with very strong walls, that they may the longer retain the heat: or else you will continually have something to do in mending them, and closing their chinks, which hinder the regiment of fire. Wherefore they must be compassed about with iron hoops, that they may be durable and not gape. Now what concerns the melting Furnaces, the aforesaid bricks are not of use in the building of them, because they not being durable melt in the fire; wherefore you must make other bricks of a very good earth that is fixed in the Fire, such as is that of crucibles, &c. of which, afterwards; which are to be made in a brazen or wooden mould, and to be burnt, and it matters not whether they be round or square, a regard being had of the Furnace, that six or eight of them make one course, or row. But you need not build the whole Furnace of those stones, for it is sufficient, if the place only, where the coals still lye, be made of them, and the other part of the Furnace be made of common bricks.

Lute may be made divers wayes for this business; for men prepare their Lute several wayes as they please. Some mix with sifted Potters earth, the beaten hairs of Cows, Oxen, Harts, or the chaffe of Barley, Tow, Flocks, Horse dung, and the like, that hold together the clay, and prevent chops, to which they add sometimes sifted sand, if the clay be too fat, beating the mixture together with water, and bringing it to a just consistence. And this is the best mixture, that is not subject to cleaving, yet weak, because in length of time the hair and chaffe are burnt, wherefore the Furnace becomes thin and weak. Many leave out combustible things, and mix Potters clay, and sand together, and temper them with brine, for the making of their Furnaces. And this is the best mixture, because it is not combustible as the other is, neither is it subject to cracking, by reason of the salt: and for this purpose, the brine of fish and salt flesh doth serve, and is very good, because the blood helps the joining of them together: but if the Caput mortuum of vitriol or Aqua fortis, being mollifyed, be mixed with Potters clay and sand, you go a better way to work: for this Lute is not at all subject to cracking, but fixed in the fire and permanent. With this Lute are Retorts, and Gourds very well luted, and coated, also the joints of Retorts, and Receivers closed: this being mollifyed with a wet cloth applyed to it, may again be separated, and taken off, as that also with which salt is mixed: but the other Lutes that want salt will not be separated, by reason whereof glasses oftentimes are broken. Wherefore in defect of the Caput mortuum of Vitriol, temper the clay and sand with brine: But many mix the filings of iron, powdered glass, flints, &c. but you need not them for the building of the Furnaces, but only for the coating of certain glasses used for separation, and distillation, because the filings of iron being helped with salt, binds, and joins together most strongly.

The aforesaid Lute is sufficient for the closing of the Joints of the first Furnace, where air is not kept from the Spirits, but not of the Vessels of the second Furnace, where most subtle Spirits are distilled, which it cannot retain, penetrating the same with the loss of the better part: wherefore you must make choice of another; unless upon the other being well dryed, a mixture made of quick Lime, most subtilly powdered, and Linseed-oyl, besmeared over with a pencil, which the porous clay attracting to it, is fortifyed, so as to be able to retain those most subtle Spirits: but this Lute can hardly be separated again; because refusing water, it cannot be mollifyed; wherefore the clay is to be tempered only with the white of eggs, and to be applyed with linnen clouts: but you must prevent the burning of the linnen, by reason of the extream heat of the neck of the Receiver, by putting between an iron or strong glass, viz. betwixt the receiver and the retort. The joints also may be closed with oxe bladders wet in the white of eggs, also with starch tempered with water, if it be sometimes applyed, being smeared on paper. For by this means those most subtile spirits are easily retained, but not corrosive, for which use the caput mortum of aqua fortis is more convenient which after it is dryed must be smeared over with a mixture made of linseed oyl, and quick lime.

And divers kinds of these lutes are had being destined to divers uses.

It happens sometimes that glass vessels, as receivers, and retorts, have some cracks, but otherwise are whole and sound; which are greater in those glasses that do again suffer the heat of the Fire, wherefore at last the glasses are broken, which if you will prevent, make a liniment or thin lute of linseed oyl, quick lime, and red lead; which being smeered over a linnen cloth apply to the crack, upon which being dryed apply another: but if the crack be very great, you may apply three or four linen cloths, for the greater safety sake: as you may apply the whites of egges beaten together, upon the cracks with linnen, and cast upon it quick lime sifted very fine, and press it down hard with your hand: which being done, you may apply over them more linen clouts wet in the whites of eggs, and cast upon them quick lime again: which when the lute is well dryed, retaines the spirits, but sooner subject to the corrosion of corrosive spirits than the former.

Note well that quick lime is not to be mixed with the white of eggs, and so used upon linen clouts, as the manner of some is; because the whites of eggs acquire a hardness from the lime before they be united, and therefore cannot stick, but linen clouts wet First therewith before the quick lime be cast upon them, so that the lime doth not immediately touch the glass, being applyed betwixt two linen cloths.

Those glasses in which those spirits are kept are for the most part stopt with cork, or wax, upon which afterward bladders are bound: which stopping is convenient for some spirits, that do not prey upon cork or wax: For all corrosive spirits, as of vitriol, Allome, common salt, nitre, &c. corrode cork, and lixivial spirits, as that of harts-horn, tartar, salt armoniack, urin, wine, &c. melt wax, and penetrate it.

And although other stopples might be made, which might retain both sorts of spirits, yet it would be tedious and laborious to open those so often, and to stop them again. Wherefore I have found out a fit kind of glasses, viz. of such, whose mouths have distinctions, and are fit to receive their covers; as it appears by the delineation. [See the first figure]. A. signifies the cover: B. the glass containing the spirit. C. a drawer by the help whereof the spirits are taken out of the glass, when there is occasion, into the distinction in the brim of the mouth; viz. of the glass that contains the spirit, is put quicksilver, and upon this is put a cover; this being done, the Mercury closeth the joynts of both glasses running in the brim, so that nothing at all can evaporate: for the spirits do not penetrate the Mercury, unless they be very corrosive (a thing to be noted) which then in process of time turn the Mercury into water, but very seldom; and then the Mercury is to be renewed. But we need not give so much honour to corrosive spirits, being not to be compared to those volatile ones, which being abstracted from corrosives not prey upon Mercury; and much less than these, do lixivial spirits corrode Mercury; and for the sake of these were these glasses invented, by the help whereof most subtile spirits are without any loss of their vertues, if you please, a very long time preserved and kept. And because when there is occasion the spirits cannot be poured forth by reason of the Mercury in the brim, you must get a drawer like to that, by the help whereof wine is taken out of the vessel, but lesser, having a belly with a little mouth made very accurately. This being let down you may take up as much as you please, as is needful; the upper orifice whereof being stopped with the finger nothing drops out; being put into a lesser glass is thence poured forth for your use. Then you must again cover the remainder of the spirit that is in the glass, and as oft as is needful take out with that drawer as much as is useful. And this is the best way by which the most subtile spirits are retained; which also are very well retained in those glasses, whose stoples are of glass smoothed with grinding. But this is a more costly way of keeping in spirits, and it is done after this manner.

First of all order the matter so that you have glass bottles of several sorts, some greater, some lesser, with strong necks, and mouths, with their glass stopples, which being smoothed by grinding shut the orifice of the bottle very close: Now they are smoothed thus. Put the stopples in the turn, being set or fastned in some wood, bring it into a round shape, then being moistned with Smiris, and water mixed together, let it be put to the mouth of the bottle, so as to be turned round in the mouth of the bottle, which you must often take away from the stopples being fastened to the turn, for the oftner moistening of it, which is with that mixture of prepared Smiris and water, with the help of a pencil, or feather; and that so often and so long, until the stopple stop the mouth of the bottle most closely: which being done, you wipe off the Smiris with a lint from the stopples and mouth of the bottle, then smeer over the stopple with a liniment made of some fine washed earth, and water, or oyl, and again turn it round in the mouth of the bottle, and often smear it over with this fresh mixture, until the stopple be most exactly smoothed, which afterward is to be tyed to its proper bottle; the same also is to be understood concerning the rest, that one may not be taken for an other, &c. And that you may not need to take away so much from the stopples, and bottles, get some copper moulds made for the stopples, which stopples must be taken whilest they be yet warm, soft, and new drawn from the furnace, that they may be made of a just roundness, as also other copper moulds. Which must be put into the mouths of the bottles, whilest they be yet hot and soft, for the better making of them round, whereby afterwards the stopple may more easily, and quickly become fit to stop the mouths of the bottles very close, (as for example: A. is the stopple, B. the glass or bottle) if thou knowest how to order them rightly, they will quickly and easily fit one the other.

In defect of a turn, proceed after the following manner, which is slow, yet safe, because in a turn the glasses, oftentimes waxing hot are broken by reason of the over great hast; and it is thus, make an iron or wooden receptacle fit to receive the glass bottle, which being covered about with linen, and put in, join both parts of the receptacle warily and softly, with the help of a screw, that the bottle be not broken, and that that instrument, or receptacle of the bottle being fastened to a form with the help of the screw, cannot be moved. Afterwards cause that another wooden instrument be made for the stopple (as for example, A. the stopple with its receptacle B. the bottle with its receptacle) that may be separated in the middle, and be again reunited with a screw after the putting in of the stopple, which being smeered over with the aforesaid mixture of smiris and water, take the instrument with both hands, and put the stopple round about the neck of the bottle, and grind it round upon the other, as Wine Coopers are used to do in smoothing the taps; and that so long until the stopple be fit for the bottle; then reitereate the same labour with the earth tripolis, until it be compleated; and it will stop as well as a stopple made by the help of a turn [See the second and third Figures before the fourth part.]

After this manner also you must work those greater glass receivers of the first furnace, that without luting they may be closed. Stopples also of vials or Boltheads for fixation may be wrought after this manner, which in stead of luting may be put into the mouths of the vials, upon which are put caps of lead; by which means in case of necessity they may be lifted up, viz. in case the spirits by too strong a fire be stirred up and rarified, by reason of the danger the glasses are in to be broken, and may again fall down into the mouths of the bottles being pressed down with the leaden caps, and so stop close again. And this way of stopping is better then that which is done with cork, wax, sulphur, and other things: because in case the fire be not well governed, and by consequence an errour is committed, you may preserve your glasses by lifting up of the stopples, viz. when the spirits are too much stirred up. And although this be a better way of stopping than the other common way; yet that which follows is better then this, whereby the spirits are easily retained, the glasses being preserved, and without all danger of being broken. And it is thus, viz. get a glass pipe to be made crooked according to the figure set down, into the belly whereof is quicksilver to be put from half an ounce to an ounce, or thereabouts, and let this pipe which hath a belly be put into the vial containing the matter to be fixed (as for example. A. the pipe with a belly, B. is the vial, and again C. signifies the aforesaid leaden cap with the neck of the vial D.) the joints whereof afterwards are to be covered over with lute, and the vial will never be in danger of being broken. See the fourth Figure.

These foresaid ways of stopping are the best, by which the breakings of glasses are prevented, viz. whilest men are in an errour about the fixing of spirits of salts, minerals and metals, which although they are fixed with great costs and labours, yet do not satisfie what is promised and expected, because those kinds of fixations are violent and forced, and by consequence contrary to nature: but in the profitable fixation of spirits, not so, where we must follow Nature, and not commit our selves to fortune in our labours. For only fools are wont to break their glasses in their supposed tincture; but Philosophers not so; for every violent thing is an enemy to Nature; and all the operations of Nature are spontaneous. They erre therefore, and never shall come unto their desired end, who attempt violent fixations. I cannot be perswaded that bodies dead, or half dead can be so mixed together as to multiply: but I could easily believe that the conjunction of male and female of one and the same species, sound and nourished with sound and wholesome meats to be natural, and to make a spontaneous propagation, and multiplication of their species; viz. of those that endure in a good, and adverse fortune, in life, and death; but the conjunction of dead things, to be dead, and barren. Do but consider how many and various instruments both gold, silver, copper, iron, tin, and lead; as also earthen, glass, stone, and other vessels of other materials have been already invented, and found out for the fixing of Mercury alone with gold and silver, but in vain, because they have no mutual affinity. For although Mercury adheres to metals, or metals to it, yet that is not by reason of any affinity for multiplication, or perfection sake: for it appears by experience that Mercury flies away in the fire, and leaves the gold, silver and other metals. Where it is clear that they have no mutual affinity requisite for the multiplication of metals, nor is it ever possible: For they that have a mutual affinity embrace one the other and abide together for ever, although volatile, yet never leave one the other, like gold and Mercury, when they are united together with the strongest bond, so that they can never be separated although with the strongest fire. Wherefore a great care is to be had in the fixation of things joined together; which if they have a mutual affinity, will embrace and retain one the other, without the help of any curious glasses with long necks. Of which things if thou art ignorant, abstain from medling with them, as being more hurtful then profitable, as dayly experience both mine own, and others do witness. But that thou mayst the better understand what things have a mutual affinity one with the other: attend a little to what I shall say.

Is not he to be laughed at for his folly who will pour rain, or common water on gold, silver, and other metals to fix them? See therefore the unwise actions of many covetous Alchymists in so hard a matter, that spend their time in trifles, reaping according to what they have sowed, and at last leave off their work which they have undertaken, after they have expended much cost, and spent their labour in stenches, watchings, and cares. For I have oftentimes seen those, that although they have not chosen common water for their menstruum, yet have made choice of May-dew, snow or rain gathered in March, and water distilled out of Nostock, or excrement of Stars; vegetables and animals for their solvent, in which they have lost their labour.

For as the radical union of the aforesaid things with metals is impossible: so never is any good to be produced from thence, by reason of their difference. And such may deservedly be compared to those, who ascending a very high ladder that hath many steps, doe presently endeavour to fly from the lowermost to the uppermost; which is a thing impossible: so neither can there be any conjunction of things that do so much differ. But as any one may easily ascend the highest step by degrees, so also any one may (which yet he need not do) join together extreams, by adding first a thing that is most near to one of the extreams, and then to this another next to it, and so by consequence, until you come to the other extream, which is a thing that requires a very long time, and is a work without profit. And if things be joined together that have the next affinity, the one will be delighted in the other, and the one will embrace the other, will overcome, and retain it. As for example, there is a certain salt, and that only, that can coagulate, and turn into a body like to it self, even common water, which can be fixed in a very little time, with, and by one only certain mineral, which is very volatile. Minerals also may be fixed by metals, and metals, (a thing which I never yet tryed) by a certain thing more excellent than metals, without all doubt. But therefore it is needful in the fixation of minerals to begin with the coagulation of water, whereby it is turned into salt; and this afterward into a mineral; which would be too tedious; but it is sufficient to begin in things most near, in which nature hath begun to operate, but hath left imperfect; for then there is hope of gain, if contrary things are not joined together, else not. Behold how ready Nature is at hand to help any thing that is administred to it, which it can help: as for example, make salt of calcined Tartar by the help of solution and coagulation (but do not take that for it, of which a little before mention hath been made, which is far better than salt of Tartar) of which after it is calcined, observe the weight; upon which afterwards pour half the weight of most pure rain water; distilled to avoid the suspition of impurity; then draw off the water gently in Balneo, or Sand, which again pour upon the remaining salt of Tartar, and again draw it off; this do so often as is needful, until all the water be consumed. Which being done, take out the salt, and weigh it, being first made red hot in the Fire, and thou shalt find it to be increased in weight, which increase came from the water, and not elsewhere.

Note well that the cohobation of the water is to be reiterated often upon the salt of Tartar. Observe, that by this means, the water is convertible into salt by Art, &c. And if thou dost not believe the conversion of things material and corporeal, how wilt thou believe the conversion of things immaterial, as of the Sun, and Fire into a material fixed substance; of which thing, something shall be treated in our Treatise of Aurum potabile, and more at large afterwards in a Treatise De Generatione Metallorum, if God permit: For you must know that the circulation of the Elements, and things elementated, viz. how one is converted into another; and how they nourish and cherish one the other: as for example, the Earth yields Water, the Water Air, the Air Fire, and the Fire again Earth; which if it be pure, yields pure Earth. But that thou maist understand aright how any thing to be fixed, may be retained by another, by reason of affinity, observe the following example. The Husbandman casting seed into the Earth for to multiply, doth not choose any Earth, but that which is convenient for multiplication, viz. an Earth that is neither too dry, nor too moist; for the seed cast in sand cannot grow, but is lost: For whatsoever is to be preserved, is to be preserved by an equal temper; which, by how much it is more equal or like, so much the more perfect substance it doth produce. Humidity therefore being necessarily requisite for the growth of vegetables, without which, they can neither grow, nor multiply, but the seed being cast into moist sand, and the Rayes of the Sun acting upon the sand, and suddenly consuming the humidity thereof, whence follows the burning up of the seed in the dry sand, because there was no affinity betwixt the water, and sand; without which, the water could not be retained by the sand, and consequently, the seed deprived of its nutriment; it follows necessarily, that some medium be required, or bond joining and binding the rain, and sand; viz. salt, by the help whereof, the rain water is retained by the sand, that it be not so easily consumed by the heat of the sun.

The sand therefore retains the salt, and the salt, the rain water for the nutrition of the bud: but every salt is not convenient for this business; for although Christ saith, Luk. Chap. 14, Verse the last, that earth without salt is barren; yet any common salt is not to be understood thereby: [See more de Natura Salium.] for some salts, as common salt, salt of Vitriol, Allome, &c. do not only not do good, but do hurt to Vegetables, hindering by reason of their dryness their growth and increase. Now lixivial salts promote them, that which Country-men do better understand, than our supposed Philosophers: for they know how to help their barren ground with the excrements of Animals; which are nothing else but a lixivial salt mixed with Sulphur, making the earth fat and fertile. And by this means a vehiculum (rather a bond) is administred to the rain water, that it may the less be consumed by the heat of the Sun. Moreover, all seed (consisting in a lixivial salt and sulphur) loves its like, from whence it borrows its Nutriment, which is observed but by a few Learned or Unlearned. Husband-Men may well be excused of their ignorance, because they work only out of Use and Custome. But others that bear the Title of Learning not so; whose Duty it is to Render a reason of Germination, who may deservedly be Ashamed of their Ignorance, being less knowing than Husband-Men. It is manifest, that Dung makes the Earth Fruitful; but how, and for what reason, not so; but if it did want nitrous salt, it would neither make it Fertile, nor promote Germination: for it is not unknown, that Nitre is made out of the excrements of Animals. The goodness therefore of the dung consists only in the lixivial salt contained in it, and not in the straw.

But you will ask perhaps, why doth not any other salt help Germination? Why is the salt of dung required to Germination, and no other? We have already answered that, like are helped with like; and contraries are destroyed by contraries: For experience doth testify, that every seed consists in a lixivial salt and sulphur, and not in any acid salt; wherefore also it doth desire and embrace its like. Let him therefore, that will not believe it, make tryal of the distillation of the seed of any vegetable; of which, let him force over a pound by a retort; and he shall see by experience, that not an acid spirit, but a flegm together with plenty of oyl, and volatile salt whitening the whole Receiver, comes over; being that which no root or stalk can do: for the chiefest vertue, odour, and tast of vegetables, animals, and minerals is found in the seed, in which thing provident Nature hath done very well, whilest she attributes the chiefest faculties to the seed, being more obnoxious to injuries then the rest, which is also preserved, nourished; and cherished by its like.

Now this discourse which might otherwise have been omitted, was therefore appointed, that the cause of the germination of vegetables might be made the more manifest; and that what things have been spoken of the attraction, and fixation of all things might the better be understood. The germination therefore, and multiplication of both minerals, vegetables and animals must be spontaneous, and not forced, as is that barren and frustraneous of the false Chymists, because preternatural. Wherefore when you fix any thing be cautious in the adding of any thing that should retain it, with which nothing can be fixed. Fire indeed doth always do its office; but it knows not how to help any preternatural thing; which it doth wholly destroy, against which nothing can be prevalent, unless it be rightly ordained according to Nature.

And thus much is spoken for instruction sake, to thee that intendest to fix any thing, lest otherwise thou losest thy labour.

The best crucibles that are requisite for the fourth furnace, not being found in every place, I thought it worth while to set down the manner of making them: for I am not ignorant how oftentimes many for want of these are constrained to be content with those that are useless, and truly with great loss of metals, whilest the crucibles are broken in the fire, and consequently with a tediousness in drawing them out of the ashes.

Chymists have been in a great errour a long time, and not only they but also goldsmiths, and they that separate metals, as also others that need the help of crucibles, who perswade themselves that the best earth that is fit to make the best crucibles is to be found no where but in Hassia; and therefore with great charges have caused that Gibsensian crucibles be brought over; not considering that almost in every place in Germany such earth is to be found, which indeed is a very great folly of men, proceeding from the not knowing of good earth which is to be found almost every where. I do not deny but that the earth of Hassia is very good for crucibles, tyles, retorts, and other vessels which are to be set in a very great Fire, for which cause also is commended Gibsensian, and Waldburgensian crucibles.

A few years since some have made their crucibles, and other vessels that will endure the fire well, of earth brought out of England, and France into Holland, which have retained metals very well in the fire, but not salts, because they are too porous and not so compact as those of Hassia, wherefore those of Hassia are still preferred before others, retaining better, metals, and salts. But although this earth be brought from thence to other places, yet such strong crucibles could not be made thereof, the cause whereof being not the constitution of the air, and place to Which some have falsely imputed it, but an error in the making and burning of them. For in Hassia there is a great abundance of wood, of which there is no sparing in the burning the crucibles even to a stony hardness, which could not be done by a smal Fire of turffes.

The like errour is committed about stone pots, and other vessels which are made at Frechemium and Siburgus, and other places near Colen, which are carryed almost through all Europe, the goodness whereof is ascribed only to the earth, and not to the making. But now experience hath taught us that any good earth doth become stony in a violent fire, without respect of the place where it is taken. Wherefore it is very probable, being a thing possible, that such vessels are made elsewhere: for every earth being burnt retaining a white colour, viz. with an indifferent Fire, makes pots, and crucibles porous, but with a stronger, and with a longer delay, compact like glass, especially if common salt be cast in a plentiful manner upon them, being burnt with a very strong fire, because it addes to them being very well burnt within an external glasy smoothness, by which means they will be the better able to retain spirits in the Fire. Wherefore let no man doubt concerning the making the foresaid vessels of any other earth that is white in burning, with the help of a very strong Fire: which by how much the greater whiteness it gets in burning, by so much the better and excellent pots it makes; and seeing there is a great difference of making crucibles to be set in the Fire, and of stone pots retaining liquid things, I shall shew the manner of making both, viz. of stone pots belonging to the first and second furnace, and of crucibles to the fourth, and thus it is.

He that will try the goodness of white and pure earth, viz. whether it grows stony in the fire, let him cast a peice of crude earth of the bigness of a hens egge into a very strong Fire, observing whether it doth quickly or slowly cleave and break in pieces; which if it doth not cleave and become powder, although it may have some cracks, is good earth, and fit for burning, if so be the mixture be well made, in which lys the art.

The earth that is to be burnt, for pots, receivers, and bottles, needs no other preparation then that for bricks, which because for the most part it is too fat, you must mix with it clean sifted fusible sand, tread it with your feet, and knead it with your hands before vessels be made thereof; which being made are to be dryed in the heat of the Sun, or in some other warm place; and being dryed are to be burnt in a very strong Fire for the space of twenty four or thirty hours, on which in the mean time you may cast salt if you please, which being thus burnt do like glass retain easily all liquid things. But let him that makes crucibles, tyles, bricks and other vessels appointed for a very strong Fire, use more diligence in the making of them. And truly first he must beat very small with a wooden hammer, the earth being dryed well in the Sun, or elsewhere, and being beaten searse it through a great searse, and to one part of the sifted earth mix two, three, or four parts (the fatness of the earth being considered) of the earth burnt in a potters furnace, and powdered, which being mixed with a sufficient quantity of water he must tread with his feet, and afterwards knead with his hands, and the earth will be prepared for the making of vessels, and when he makes crucibles and tests, let him provide for wooden moulds both greater and smaller, made in a turn, by the help whereof they may be made, for the aforesaid vessels cannot be formed by the usual art of the potters; because the matter of them must be very lean, appointed for a most strong fire; wherefore commonly they are made by the help of moulds after the following manner.

Let a piece of the prepared earth be applyed with your hands to the mould, which you must hold in one hand, applying and fitting the earth thereto with the other, or hold it with your legs, that the earth may be applyed with both your hands. Also you must first rub the mould very well with clean sifted sand, for else the earth will so stick to the wooden mould, that a crucible can scarce be taken off without danger, which being done, it is further fitted by striking it with a wooden instrument smoothed for the purpose, by which means the crucible lyes very exactly upon the mould, for by this means crucibles are made very strong; which being done also let the crucible be taken off, and set upon a board, and be dryed, first in the air, then by the heat of the fire, or sun, and then be burned in the first chamber of our fourth furnace, or in a potters furnace. And if you intend only to melt metals and not salts, you need not burn the crucibles if they be well, and exactly made.

Now this caution is to be observed in melting by the help of crucibles not burnt, that you must give fire above by little and little, for fear of breaking the crucibles feeling a suddain heat.

Now that they may be made equal in strength, weight, and thickness, you must weigh one crucible rightly made by the help of the mould in one scale, and a piece of the prepared earth, which is to be put into the other scale, and if they be equal in weight, take out that piece, and put in another; and this do so often, till you be come to the number of the crucibles which you would have made: By this means they are made equal, and you need not cut off any overplus of the earth when it is fitted to the mould, because all are made equal, by reason of the equal weight of the matter of each of them, and the work is sooner done then otherwise.

This indeed is the best way but tedious and laborious, wherefore considering the matter a little more seriously, I found at last that the following way is far better than the former: whereby not only stronger crucibles are made, but also more in one hour, then in that former common way in three or four. Where first, the mould is made of latten (on which I advise you to apply the earth) signified by the letter A. viz. that being the best, which is made by the help of fusion. Then the counter-mould answering this, signified by the letter B. yet so that that do not enter too deep into this, not touching the bottom by the distance at least of one fingers breadth; but in greater crucibles a greater thickness of the bottom is required, as the practise will teach thee.

Let him therefore that is making crucibles apply the earth to the mould, as hath been above said in the First manner, which being done, let him again take off the crucible that is formed or cast, and set it in the air to be dryed. Then having First made a sufficient number of crucibles, let him make the mould clean from the earth or sand, and annoynt it with grease, or oyl Olive taken up with a sponge, as also the counter-mould, into which let him put the crucible being half made and dryed, and into this the mould, which he must strike above twice or twice or thrice with a heavy wooden mallet, that the earth may be rightly, and exactly applyed to the mould; which being done let him take off the mould, and turn the countermould together with the crucible, which let him knock a little against the form (where the crucibles are made) and let him take in his hand the crucible falling from thence; which he must afterwards dry and burn, as hath been above said in the First manner. And by this way are made the best, and the best proportioned crucibles, Fixed and smooth, not only for melting of metals, but also for minerals and salts; the like to which I never yet saw, as being without all danger, if so be rightly made of the best earth. And that they may be made equal in weight and strength, they must be weighed as before hath been said, And this labour is easie and pleasant, when they are made with ones own hand, and that greater or lesser at pleasure.

After the same manner also are made tests viz. by the help of the like kind of moulds, which must not be long but plain like shells as appears by the annexed Figure, A. and B. Not only tests but also cuples are made by the help of these moulds. [See the fifth and sixth Figures.]

Now tests are made more easily this way then crucibles, because the earth only is weighed, and being handled with the hands is put into the counter-mould, which then you must with the upper-part press hard; that it may be made conformable to the mould, viz. plain, not long, that which may easily therefore be made; and for this cause those crucibles are easily again taken out, viz. if the mould be turned, or the counter-mould be a little knocked against the sides of the form. And if the earth be beaten in too fast that it goes out at the sides, you must cut it off with a knife, or else the crucible, or test is hardly taken out, sticking to the brims, which practise will teach thee. For all things cannot be so accurately demonstrated by a pen.

And take this for a caution, that thou do not make thy tests and crucibles of earth that is too soft, but of that which is half dry, otherwise they are hardly taken out of the moulds; for that is more easily and rightly applyed to the mould. And if thou proceed rightly according to the prescript, scarce one crucible of a hundred will be lost.

This also is to be observed, that the superfluous earth which is cut off must not be mixed again with the mass for crucibles, because it is spoyled with the fat, or oyl that is smeared over the moulds, and therefore cannot be so well mixed again, and being burnt cleaves, for which cause bad crucibles are made. Wherefore it is to be kept apart for mending of furnaces that are spoiled with an extraordinary heat of the Fire; or for covers of crucibles that are to be made by the help of the hands only, or of moulds, which we cannot want, if we would work all things exactly.

Now for tyles, and other vessels that serve for distillation, and melting, they are made by the help of wooden moulds after this manner. Let the mould be made exactly like to the tyles, and other vessels, then cut off leaves from the earth being very well prepared, with a copper wier upon two equal tables of wood, and then a piece of the earth is to be laid with a knife upon the mould, that it may there get some hardness; which afterward is to be taken away, dryed well, and burnt. And if any thing further is to be done, viz. by cutting off, or adding, it must be done by earth half dryed, or a little hardened. For by this means any one may get for himself earthen vessels that are necessary, without much cost or pains for certainty sake. For those that are sold, are negligently made, in which oftentimes in the drying, the cracks which are made, are filled up with some earthen liniment, before they are burnt, which therefore are not durable in the fire, but are broken, and that oftentimes not without great loss of the metal, which is again to be gathered out of the ashes by the help of a tedious washing. It is better therefore to work those vessels with ones own hand for certainty sake. For not all and every crucible can alwaies and every where be made equal, and be of a like durableness in the Fire, though they are made most diligently: and therefore a consideration being had of their goodness, they may be used for divers uses, and the better may be used in the melting of the better metals. But let no man perswade himself that all these can indifferently hold in the Fire, although they be the best of all, how many soever you make; for I never yet saw any earth which could hold litharge in the Fire and salt of Tartar, because the best that ever I saw is not free from penetration of them, which is the greatest impediment of some profitable operations, which therefore are omitted.

And let this which hath been spoken, suffice concerning the making of crucibles: let every one therefore that hath a care of his business, use better diligence for the time to come in the making crucibles for more certainty sake, and he will not repent of his labour. Now how Tests and Cuples may be exactly applyed to the aforesaid Molds, is not my work at this time to shew, because many years since it hath been done by others; especially, by that most ingenious Man, Lazarus Ercker, whose Writings concerning the manner of making of Tests and Cuples I cannot mend, to which Authors I refer the Reader, where he shall find sufficient Instruction and Information concerning this matter. But there are also other Tests, of which I shall say nothing in this place, but elsewhere happily I may, by the help whereof, lead is bettered in tryal if it be sometimes melted again.

In the defect of glass Instruments belonging to our first Furnace, you may make such as are very useful, of the best Earth, which being well glazed, or double glazed, are sometimes better than old Glass; especially, those that are made of Earth that do not drink up the spirit, such as is found almost every where, which becomes stony being burnt: Now the Art of burning hath not hitherto been so well known, of which something hath been said already, where the Earth being burnt with a very strong fire, is made so compact, as that it becomes hard and solid as a stone. The Potters Furnaces being too weak for this strong burning, there is required a peculiar Furnace for this Work; in which, the strongest fire for the burning of them may be made: But because no body thinks to build such an one, only for some few Vessels not worth the spending of costs and labours: there is yet another way of vitrifying of any sort of Earth (red Clay only excepted) not to be slighted if well done; especially, if the matter vitrifying when it is cold after the burning is ended, doth not cleave and chop, and it is not hurt by corrosive spirits as the glass made of lead, retaining spirits, as well subtle as corrosive, as that white vitrification of the Italians and Hollanders: you must therefore in defect of a fitting Furnace, wherein Vessels being burnt become stony, make them of the best Earth, and glaze them with the best Glass of Tin, but not of Lead; and by how much the more the calx of Tin goes into the vitrifying mixture, so much the better is it made; for Tin being reduced into a calx with Lead, hath no more affinity with corrosive spirits; wherefore it is more fit for vitrification. But he that will not be at so much costs, let him vitrify with Venice Glass powdered, which vitrification also is not to be slighted, requiring a very great heat for the burning, and therefore flowing with great difficulty in these common Potters Furnaces; wherefore you must mix some Borax with the Glass, that it may flow so much the more easily in the Potters Furnace; else you must pour upon the earthen Vessels being burnt, Water mixt with Glass, so that it the Glass may stick to them every where exactly, which afterwards being well dryed, shall be gathered together into one heap artificially, lest they take up too great a space, like earthen Dishes that are to be burnt, and afterwards compass them round about every where with burnt Bricks, an hole being left open above for the casting in of coals, yet so, that the Bricks be distant from the Vessels the breadth of an hand, whereby the coals being cast in above, may the more freely go round about down to the bottom; which space being filled with dry coals, you must put upon them other living coals, that the fire being kindled above, may by little and little burn downward and perform its work; which being so done, the Vessels will be out of all danger, if so be they are all well dryed.

The fire being kindled and burning, you must cover the hole with stones, until the fire of its own accord be extinguisht; the coals being spent and the vessels become cold.

N. B. Now if there be a great heap of vessels, you must first, the coals being burnt, add fresh coals once more; for else the vessels being placed in the middle, cannot be sufficiently burnt, nor the glass sufficiently flow; wherefore caution is required in the governing of the fire in this manner, where, if all things are rightly done, the vessels are better and more truly burnt and vitrifyed than in any common Potters Furnace whatsoever; yet with greater danger to the vessels than in a Potters Furnace compassed about with walls. But let him that burns crucibles and other smaller vessels, burn them in our melting or distilling Furnace, being covered with coals, giving Fire first above, for so I my self was wont hitherto to burn all my crucibles, and burn and glaze all other distilling vessels; and this in defect of fitting Furnaces is the best way of burning and vitrifying, where in three or four hours space, the vessels are exactly burnt and vitrifyed. Now the earth that is to be burnt quickly, must be the best, and durable in the Fire, for fear of breaking of some of the vessels. Let him therefore in this case for security sake, use our fourth Furnace, who hath built it with his chambers, in the first wherereof he may burn and vitrify without any danger. But that foresaid way of burning and vitrifying, is not to be slighted; wherefore I would have thee be admonished to be cautious in giving of Fire, that you give no more or less than you should, lest afterwards you impute the cause of your errour committed, to me, whilst the vessels are broke as if I had not wrote the Truth, but to thy self that errest, and must for the future be more diligent, and cautious in this work.

I know other vitrifications of divers colours hitherto unknown, and indeed most secret, not to be communicated to every one indifferently: but he that knows how to reduce metals into a true glass, retaining the colour of its metal, is indeed the inventor of a very great secret; to whom, if he consider the matter more profoundly, and exercise himself therein, a Gate is open, with the blessing of God, to a greater light.

There are also other vitrifications, with which the earth being covered doth appear, as if it were adorned with Gems; but because it is not our purpose now to treat of such kinds, I shall make an end of vitrifications, one only excepted, which I shall communicate for the sake of the Sick, and Physitians; and it is this:

Make little earthen Cups very smooth and white of the best earth being burnt: then make the following glasse to flow in a very strong crucible, in which dip one cup after another, being held with tongs, and first made red hot in some little Furnace, letting them lye covered therein for a while, that the earth may the better attract the glass; which being done, let them be taken out, and be set again into the foresaid collateral Furnace, where they were before made red hot, when one is taken out, dip another in the molten glass in its place, which also is again to be set as the first into the aforesaid Furnace; and this is to be reiterated so often, until all the pots be covered over with glass: all which being done, the Furnace is to be shut close every where, that the wind enter not into it, and so it is to be left until it become cold of it self, and the glass covering over the cups remain intire, which otherwise cannot be if the cups be set in a cold place; now the glass is made after this manner.

Take of crude Antimony two parts, of pure Nitre one part; grind them well being mixt together, kindle the mixture being put into a crucible with a red hot iron, and the Sulphur of Antimony will be burnt together with the Nitre, a mass of a brown colour being left behind, which you must take out while it is hot with a spatle that it may cool, which afterwards being melted in another strong crucible for the space of half an hour, or an hour, makes that glass with which the aforesaid cups with their covers are covered over.

There is no one that can deny that Antimony is the most excellent of all vomitives, wherefore, so many and so various preparations have been invented by Physitians for the taking away of the malignity thereof; whereof I have shewed some, together with the use thereof in the First and Second Part of this Book, where alwaies one is better than another; yet notwithstanding ’tis confest, that Antimony reduced into Glass, is sufficient to purge the Stomack and Bowels from all corrupt Humors, and that without all danger, (being rightly administred) as well by vomit as by stool, by which means many grievous imminent Diseases are not only prevented, but also presently are cured.

But you infer, that this is yet a crude and imperfect preparation, and therefore not so safe. To which I answer, that Antimony that purgeth, needeth no preparation, for if all the crudity thereof were wholly taken away by fixation, it would no more cause vomiting or stools; wherefore the aforesaid glass of Antimony is not to be feared, because it is not dangerous, but may safely be given to Children that are one or two years old, but not in form of a powder, but in infusion or extraction of its chiefest vertue made with honey, sugar and wine, sweet or sowre. After which manner being given, it attracts from all the bowels all vitious humours, and evacuates them as well upward as downward, without danger; of which thing elsewhere more at large. Let him that useth the aforesaid Cups, infuse one or two ounces of wine, and set them a whole night in some warm place, and the wine will attract from the glass so much as doth suffice it, which afterwards being drank in a morning, doth perform the same as an infusion made with the powder of Stibium; and this is a more delicate way than the other, because a Cup is sent to the Patient that he may infuse in it the space of a night, two or three spoonfuls of proper wine, placeing it in some warm place, which he may drink up blood warm in the morning, with a due ordering of himself afterwards: Which, in my judgment is a more delicate way, being made with ones one wine, and ones one hand, than that tedious way of potions, both large, bitter, and nauseous. And this Cup may oftentimes be used, and if at length the wine should not attract sufficiently, the Cup with the wine is to be set in seething hot water for a little time, that the wine might the better attract, and work, when need shall require. Now he that gives such kind of Cups to others, must instruct them concerning the ordering, and administring of the same. One Cup is sufficient for the Master of a Family, with his whole Family for all the daies of their life. It is not to be used by all, and every one, and in all Diseases indifferently, but only by those that are strong and young; and where the principal parts are not hurt. Cups may also after another way be covered over with Glass without Antimony, as follows.

Sublime Auripigmentum in a Glass or Earthen Gourd; and take the gallant golden coloured Flowers thereof, which being after a peculiar manner melted, yield a red and most beautiful Glass almost like an Oriental Ruby, which being broken in pieces, may be used in stead of an Ornament; but this is more soft, and brittle, than Glass of Antimony. This Glass, or those Flowers of Auripigmentum, which are not yet reduced into Glass, do notably glaze the aforesaid Cups with a red beautiful Colour.

He therefore that will vitrify the aforesaid Cups, must first heat them red hot in a Fire made with Coals; and being thus hot, dip them in the aforesaid melted Flowers, and being taken out thence, put them under an earthen, or iron red hot vessel, and there let them cool which do perform the same things as those which are said of the Antimonial Cups.

These Cups are not dangerous, as to be feared, because as Antimony is corrected by calcination, so Auripigmentum is by sublimation: from which, if all the malignity be taken away either by Fire, or by nitre, the vomitive vertue is taken away, as afterward shall be demonstrated more at large in these five parts, when they shall come forth again with enlargements, viz. what purging things are, and how they put forth their vertues, a consideration being had of their malignity.

There are also other ways of vitrification, and indeed very fine, and most desireable by all, if they should be communicated; but because it is not now my purpose to treat here of mechanical things, but only of some particular vitrifications of vessels belonging to our furnaces, I am resolved to omit them at this time, and make an end of these things. I am resolved, God willing, to set forth these parts more corrected, and in a larger manner, where many excellent things now omitted for some reasons, shall be published, and communicated.

Wherefore I will now put an end to this fifth part, where although I might have added something that is singular concerning artificial furnaces, yet because time will not now permit, it shall be deferred to another time and place, where we shall treat further of the examining, trying and separation of metals: For the best way of melting of metals in a greater quantity hath not yet been known: And although they that deal in minerals perswade themselves of the perfection of their art, yet I can demonstrate an easier, and more compendious way of melting of metals in a shorter time, in a greater quantity, and with less costs and pains. Of which more at large elsewhere, wherefore (Courteous Reader) be contented with these things, and if I shall see that these few things shall be acceptable to thee, I will sometime hereafter for thy sake and to thy profit communicate wonderful secrets which the world will not believe, and which hitherto are hid, either out of envy or ignorance.

AN APPENDIX .

Two years since I began to publish my new invented furnaces where also there was mention made of some secrets, which though I thought never to divulge; yet nevertheless I underwent many troubles for the communicating of them. Wherefore I beseech every body that they would no more create troubles to me or to themselves by their petitions or writings, because for certain causes I shall for the future communicate nothing but those things which follow. Expect therefore patiently the time of another Edition, when these five parts shall come forth more corrected and enlarged, and many most choice secrets shall be communicated, which were for certain causes omitted in the first Edition.

I shall now God willing communicate those things which follow, yet upon this condition (because many are such, that by means thereof thou maist with a good conscience, without hurt to thy neighbour, through Gods blessing, get great riches) that thou be mindful of the poor, and a good steward of riches got honestly, and use them to the glory of God and the eternal salvation of thy soul.

The preparation of corn, as of Barley, Wheat, Oates, &c. of Apples, Pears, Cherries, &c., where fermentation being made they do yield by way of distillation a pure spirit very like to the spirit of wine without great costs; of the remainders whereof if the matter were corn, may be made good beer, or vinegar; but if the matter were any kinde of fruit, as apples, pears, a very good drink like to wine, so that by this means thou maist find a double profit, by which thou maist not only have whereby to live honestly, but also to lay up for thy heirs.

An excellent and wholesome drink of fruit, and corn, that is durable and like to Spanish, French, and Rhenish wine.

A distillation of the Aqua vitæ of certain vulgar things not costly and like to the Aqua vitæ of French and Rhenish wine.

A preparation of sugar like to the Western, and of tartar like to the natural Rhenish, out of honey and not costly; where one pound of sugar doth not exceed the price of eight or ten stivers, and a pound of tartar, that doth not exceed the price of two stivers.

A peculiar purification of crude tartar without loss, and a reduction of it into great crystals not costly, so as the price of one pound doth not exceed six stivers.

The taking away of the ingrateful tast and odour of honey so as afterwards there may be made from thence a certain good Aqua vitæ retaining no more the smell and taste of honey: also a very good Mead or Methegline like unto very good wine, with which the same things may be done as with the best wine.

A preparation of Mead out of raisins, great and small, very like in all things to Spanish wine; out of which also is made a very good vinegar without great costs.

A preparation of wine and good vinegar of wild grapes.

Durable and wholesome drinks of gooseberries, barberries, mulberries, strawberries, and the like.

The mending of troubled acid musty wines, &c.

The preparation of a very good vinegar out of certain vegetables which are to be found every where, which may be compared to that which comes out of France, and in a great abundance, whereof two rundlets of nine Gallons do not exceed the price of one Royal. [A Royal or Imperial is 4 s. 6 d.]

The promoting of the ripening of wines of the cold countries of Europe (a very few that are very cold being exempted) that they may yield very good sweet and durable wines, whereas otherwise they could come to no maturity, being very like to those which hotter countries yield.

A certain secret way of carrying wines from mountainous places, where carts, ships, and other commodities are wanting, where the carrying of ten pipes, doth not exceed the price of one pipe otherwise carryed, so that by this means, outlandish wines may be brought to any place with great profit.

A very good and easie preparation of verdegrease out of copper, whereof one pound doth not exceed the price of six stivers.

A new and compendious distillation of vinegar, of which a rundlet of eighteen gallons doth not exceed the price of half a ryal, with which many things may be done, especially the crystallizing of verdegrease, of which one pound prepared after this manner, doth not also exceed the price of half a Royal.

A compendious and very easie way of distilling a very strong spirit of urin, and that without any cost and pains, so that twenty or thirty pints shall not exceed the price of one royal, being very excellent in medicine, Alchimy and Mechanique affairs, by the help whereof a most beautiful blew vitriol may be made out of copper, being very profitable in Alchimy and medicine, making silver so fusible, that by the help thereof, glass vessels, as basons, dishes, and candlesticks, &c. may be so guilded as to be taken for silver.

A way of distilling the spirit of salt in a great quantity, and that with small costs, so that one pound thereof will scarce exceed the price of six stivers being very excellent in Alchymy, Medicine, and other Arts; especially for the doing of these following things, viz. the separation of gold from silver without hurt to the Cups or other things, also the solution and separation of gold mixt with copper and silver by the force of precipitation, where the Menstruum that is preserved, may again be used for the same uses, which separation is the easiest of all other humid separations, whereby gold is reduced to the highest degree.

The separation of volatile sparkling gold out of sand, &c. very profitable, without which otherwise it could never be separated, neither by the help of Washing, nor by Mercury, nor by the force of Melting.

An artificial secret, and hitherto unheard of, trying of stubborn Metals, finding out their Contents, which otherwise could not be found out: for oftentimes there are found golden mines, which are stubborn, in which nothing is found out by the common way, and therefore they are left unlaboured in, and sometimes elsewhere, where there are not found Mines of Metals, there are found other things, as white and red talc, that yield nothing, being tryed the common way, or very little, all which yet abound with gold and silver, which may be separated this way.

A new, and unheard of compendious way of melting Mines in great plenty, where, in the space of one day, by the heat of a certain separating Furnace, more may be melted than by the common way in the space of eight daies, where not onely costs are saved, but also is hope of greater gain.

Another way for the better proving of things melted, and a new way of separating silver from lead.

A very speedy way of melting Minerals, whereby they are melted in great plenty, by the help of Pit-coals in defect of other coals.

The fixation of Minerals, Sulphureous, Arsenical, Antimonial; and others that are volatile, which cannot be retained and melted by the force of fire, by the help of a certain peculiar furnace with a grate, so that afterwards they may by infusion yield gold and silver.

The getting of gold and silver, that sparkles, and is rarified, out of sand, pure clay, flints, &c. by the help of melting.

The separation of gold lying hid in baser minerals and metals most profitable, which cannot be done the common way.

A very quick Artificial and easie separation of melted gold and silver by the help of fusion, so that in the space of one day, by the help of one furnace, some hundreds of Marks may be separated with far less costs and labour, than by the common way by cement and Aqua fortis.

The reduction of elaborated gold, of chains and other ornaments unto the highest degree; also the separation of gold from guilded silver, by the help of fusion, by which means a hundred marks are more easily separated than twenty of the common way.

A certain way whereby more silver is separated from lead then by the Copper.

A separation of good gold from any old iron, which although it be not a labour of great gain, yet it is sufficient for those who are contented with a few things.

A separation of gold and silver, from tin or copper, according to more or less. The maturation of mines, so that they may afterwards be able to yield more gold and silver, then by the common way, also the separation of gold and silver out of Antimony, Arsenick, and Auripigmentum.

The separation of the external sulphur of Venus, that the Son Cupid may be born.

The separation of silver from the cuples, into which it enters in the tryal without melting or any other labour or cost.

The preparation of divers earthen things to be done in any part of the world, like to the Porcellan, that hold fire and retain spirits.

A certain Allome exalting and fixing any colour, especially requisit for scarlet and other pretious colours, with a certain perpetual cauldron, that doth not alter colours, and is not costly.

A making of colours for painters, as of purple gum, ultra-marine, not costly, and especially of that rich white, never before seen, like to Pearl and Margarites; also a peculiar colouring of gold and silver.

To conclude, I refer the Reader unto the Residue of my Books, that Treat of those Secrets more plainly; which I am resolved shortly to put forth.

Those Secrets are all openly taught in the following Treatises, as in the Explication of Miraculum Mundi, Apology against Farner, Prosperity of Germany, &c.

Of the Tincture of Gold, Or the True AURUM POTABILE : — Of Aurum Potabile. — Of the medicinal use of this golden Medicine.

There is no man that can deny, that the true and ancient Philosophers did study long life, and the conservation of their health. Whence it came to pass that they did diligently seek out the subject of preserving health, and prolonging life: wherefore by the help of fire they did practise the separations, and proofs of all vegetables, animals, and minerals, seeking out their powers and vertues: Who found out the greatest harmony of all things as well in the heavens, as on earth, betwixt the Sun, Gold, Man and wine. For it cannot be denyed, that the life of all things proceeds from the heat of the Sun; wherefore they sought to unite gold the terrestrial sun or body fixed and perfect, caused by the rays of the sun, with man by the help of spirit of wine.

But haply there will be some, whom this my narration may offend denying that gold is the Son of the sun, or a metallick body fixed and perfect, proceeding from the rayes of the sun; asking how the solary immaterial rayes can be made material and corporeal? But they are very ignorant of the generation of metals, and minerals. And although I am not now resolved to write of the generation, and original of metals, yet endeavouring to demonstrate that there is a vivifying power of the sun to be found in gold (destroyed and volatilized) and to be prepared into a most wholesome medicine for man, I will not omit for the sake of the ignorant and incredulous, to demonstrate the truth by one or two examples, which although I could demonstrate by most certain and firm reasons, yet for brevities sake I am now resolved to omit them, recommending to the searcher of the Nature, and propriety of metals, my treatise De Generatione Metallorum, which without doubt will take away all scruple from him; objecting only against him that oppposeth the truth, two questions and reasons which are to be confuted: and the first is, whence comes that increase of both the quantity and quality of any viscous, mineral liquor, that hath been exposed long to the Sun in an open glass vessel? Whether from the Sun, or elsewhere? But thou sayest, that that encrease comes from the air, the vehicle of all things. I answer, if from the air, whether was not that air impregnated by the Sun? and whether there be any thing in the air, which it received not from the stars? But place this liquor in a cold Cellar, in a moist air, and thou shalt by experience know that no weight is added thereto, even as in the Sun, or (in his stead) fire: that Liquor will draw some phlegmatick moisture which will be easily separated by heat, the weight of the former liquor being left. This may be shewed by this Example: dissolve some sulphurous metal, as Iron, Copper, or Zinck, with any acid spirit, and at length take away the spirit, make the remainder red hot; yet not too much, but as much as sufficeth to take away the spirits, which afterward (its weight being observed) put in a crucible on the fire, but take heed lest the metal run over, but at length let it darkly glow with the crucible, for the space of three or four weeks, which done, take it away again, and weigh again the metal, and thou shalt find the evident encrease of the metal, which thou shalt perceive more evidently by this way, as follows: Put copper, or some sulphurous metal, with 16 or 18 parts of lead in a well-burnt cupel; made of the ashes of wood or bones, in a tryed furnace, (the weight of the cupel, copper, and lead first exactly observed) and cause the copper to evaporate by fire with the lead, which done, take the cupel when it shall be cold, and again weigh it, and thou shalt find it far more weighty, so that its weight (though much of the lead goes into air in the cupellating) not only exceeds its former weight, but also of the copper and lead by the said cupellation; therefore it is justly demanded whence this Encrease proceeds, whether the heat of the fire was not coagulated into a metallick body by means of that melted metal? Therefore it is probable, that if you knew the metallick matrixes in the surface of the earth, in which the beams of the Sun and heat of fire being received, may be coagulated, metals may as well be generated in them, as in the bowels of the earth.

But thou repliest it is probable the heat of vulgar fire to have something metallick in it, which comes by attraction of the melted metal in the Cupel, but not in the Sun-beams.

He that will thus try the truth, let him put a cupel very well burnt in the beams of the Sun, together with copper and lead, to which let him apply a hollow Looking-glass, so that it may be operated upon by the Sun-beams gathered into a center, and may thence be made hot: But thou must continually hold the Looking-glass in thy hand, that thou maist turn or direct it to the Sun, according to the course thereof, lest the cupel wax cold, the beams of the Sun being turned away, but if it be rightly observed, the work shall be done no less than in a furnace of fire with glowing heat.

You must have a Looking-glass at least in diameter two feet, nor must it be too deep; but be in depth the 18 or 20 part of the globe, that so it may the further cast the beams: it must be very artificially smoothed, that it may more exactly gather the beams to the center. Now the preparation of these burning-glasses is not of this place, but in the fourth part of our Furnaces, where we have taught not only how they are to be made of metals, but also of glass, and how polisht and used.

This demonstration, which might be otherwise omitted, is therefore set down, that it may be known how Gold proceeds from the Sun, and is secretly endued with its proper strength and proprieties, by Chymistry, reducible into that which it was before its coagulation, namely, into a heating and living spirit, communicating its strength and faculties to man’s body. Therefore the Ancients used great diligence in the reduction of gold, in which nothing is found more excellent than the purest and finest spirit of wine made by distillation, and they did not use common gold melted out of stones, or washt out of sand, but purged by benefit of fire, and Philosophically quickened and unlocked, not by help of corrosive spirits, the usual way of vulgar Chymists, but by some water which Nature freely gives without help of violent distillation; by which they manifest that which is hid in gold, and they have hid what is manifest, and therefore they have made it fit for the separation of its tincture from a gross and black superfluous body. For they knew that the compact body of gold hath no affinity with the vital Spirits, therefore they have chosen only the finest part of gold to their Elixir, viz. Its tincture, which they have radically joyned with the spirit of Wine, and being joyned, have made them spiritual or volatile, so that neither can be separated from each other in the fire, and being in the fire, are sublimed, or fixed by a longer digestion; and coagulated into a fixt stone, which they count for the greatest treasure in this World. Therefore the ancient Philosophers affirming, that there is not a better medicine under the Sun than it, which is made from the Philosophical union of wine and gold, both by an inseparable recoagulation and fixation; nor without gold can spirit of wine, nor this without it be made a medicine, because gold without spirit of wine cannot be made volatile, nor this be coagulated and fixt without it. We therefore, their posterity justly, follow the opinions of the most famous men, not for their authorities sake, but for ocular demonstration, which is the truest tryal.

Therefore the knowledge of the preparation of this medicine being bestowed on me from the highest, I have intended, because a man is not born for himself, briefly to deliver its preparation and use: but I will not cast pearls before swine; but I’le only shew the way to the studious searchers of the work of God and Nature, who doubtless will understand my writing, but not the ignorant and unskilful; let therefore the brevity of the preparation offend no man, because I mean not to prostitute this Art (divinely obtained, not with idleness, but with much watching, labours and pains) nor give to the unworthy a bit before chawed, but only to communicate it to the pious, who shall see with open eyes, that the thing is so. I desire therefore, the simplicity of my stile may offend no man, being not adorned with rhetorical figures, after the wonted manner, for truth wants not many and elegant words, being contented with simplicity and brevity, with which it is easier and better demonstrated, than with those intricate and sophistick discourses.

℞ of living gold one part, and three parts of quick Mercury, not of the vulgar, but the Philosophical every where to be found without charge; and labour, (thou maist also add living silver of equal weight with the gold, and indeed better than only gold, for the greater variety of colours proceeding from the mixture of male and female: but one perswaded that a better Tincture proceeds from gold alone may mix gold only, not so, one skilful of metals, who knoweth the power of the cordial union of gold and silver, dissolved in one and the same Menstruum) put them mixt in a Philosophical vessel to dissolve, and in the space of one quarter of an hour, those mixt metals will be radically dissolved by the Mercury, and will give a purple colour; after encrease the fire by degrees, and it will be changed into a very fine green, to which taken out, pour the water of dew to dissolve, which may be done in half an hour, filtre the solution, and abstract the water through a glass alembeck in B. which pour out again afresh, and abstract, which do three times, in the mean time that greeness will be turned into a black colour, like Ink, stinking like a carcass, and therefore odious: and it behoves sometimes to take away the water reaffused and digested, and that blackness and stink will depart in the space of forty hours, and will produce a pure milky whiteness, which appearing, take away all the moisture till it be dry, which will be a white mass, and in few hours of a pleasant colour, divers colours first appearing, it is turned into a fine greeness better than the former, to which you must affuse the spirit of wine well rectified, to the depth of two or three fingers, and that green gold dissolved will draw that spirit of wine, for the great amity, like a dry spunge drawing waters, and will communicate to it a quintessence as red as blood, by which means the greeness is deprived of its quickening tincture, the superfluous ashy body being left.

You must decant and filtrate the tinged spirit, and in a B. by a glass alembeck, abstract it from the red tincture, attracting the fiery essence of the spirit of wine, so that they may be very close and inseparably conjoyned, from which an unsavoury water only distils, the vertue of the spirit of wine being left with the tincture of gold like a red fiery salt, fusile and volatile; of which grain 1. can tinge ℥ i. of spirit of wine, or any other liquor, with a blood-red colour, for it is soluble in any moisture; and therefore may be kept in a liquid form for the Panacea of most desperate Diseases. Now I will communicate the proprieties of the true tincture, by which true potable gold is known. This tincture next the stone is the best of all medicines, between which and that, there is but this difference, the soul of gold is volatile, nor hath entrance into imperfect metals, and therefore cannot transmute into pure fine gold, which vertue is attributed to the Philosophers stone. The soul of gold, though it be the best part, yet it is not fixt in fire, but volatile; but the Philosopher’s Stone is fixt in fire, and remains, by reason of a longer digestion. But whether that soul or volatile tincture and red Lyon may be fixt by help of fire, and turned into the Universal medicine, and tinging stone, that I know not, because hitherto I have not tryed, &c. therefore he may who extracts the soul of gold, make further tryal, whether he can find any thing better. For this Work treateth of nothing but the best medicine of gold, but other things I know not.

Therefore the deceit of the Distillers of Wine, and other vegetable waters, selling potable gold, is not unknown, being not ashamed to sell any water coloured yellow or red to the ignorant for a great price. And the errour of others dissolving the body of gold in Aqua Regia, or spirit of salt, which again they abstract to a dry remainder, to which for extraction they affuse the spirit of wine: Which is not an extraction, but some particular solution of gold, made by help of the corrosive spirits left in the gold, tinging the spirit of wine with a yellow colour, which so coloured, they call their potable gold; which notwithstanding is reduced into gold, the spirit of wine being abstracted, which can do no more than any other Calx of gold, which the Archeus cannot digest, but separates, being indigested, with the Excrements. And also it is the errour of others, ignorantly deceiving themselves and others, extracting the Calx of gold with peculiar menstruums and spirits, knowing not that the menstruum affused to gold to be red of it self by a long digestion, which decanted, they administer instead of potable gold, who if they weighed the remaining Calx, would by experience see that nothing departed from the gold; which you may try by the setting the spirit or menstruum in a remiss heat, or longer in cold, which of it self doth wax red, as if it had been affused to the Calx of Sol. But the cause of this redness is (unknown to them) nothing but a certain nitrous salt and volatile, as of Antimony, Urine, Tartar, Hartshorn, Hair, &c. exalting the colour of any Sulphur.

Wherefore it necessarily follows, if Artists mingle with the spirit of wine in which is a sulphur, such exalting salts, that it will thence be exalted in colour, and wax red; which also happens to them, who use to extract a tincture with distilled Oyls, having a volatile salt, as are oyl of Lemmons, Cloves, Soot, &c.

For such-like tincture or potable gold is inefficacious, as experience witnesseth. But I would not say there is no other tincture to be prepared out of gold, beside this tincture: for being dissolved in sweet menstruums, that it cannot be separated by precipitation, it can do wonderful things in many grievous Diseases; but alwaies the living metal is to be chosen instead of the dead.

But true potable gold is not so only in name and shew (as are divers waters tinged with a yellow or red colour) but also endued with golden faculties and vertues, so that it may actually appear to be made of gold, but irreducible by Fire into Gold, spiritual and penetrative, strengthning the vital spirits, that they may overcome their enemies. But it must also be endued with this Vertue, that it may change imperfect metals, chiefly Mercury, Lead, and silver into pure gold; not truly like a fixt tincture, tinging with profit the baser metals in flux; but only perfecting particularly in a moist way by digestion, where some part of the metal alone is turned into better. For this tincture of salt or gold is very volatile, so that it cannot resist the fire; but with a gentle heat it melteth like wax, and is sublimed like red salt, soluble in spirit of Wine, that it may be fit for Physical uses.

Also true potable gold being tasted, is neither corrosive, nor astringent like other solutions of gold: neither doth it pollute the hands, the nails and hair with a black or yellow colour, but rather makes them more fine; neither doth it infect copper, tin, lead, with rust or a black colour, but rather makes them more clear; neither is it a body of gold reducible by extraction, nor into white gold, which may recover its former colour by Antimony, and Aqua Regia, but it is like an ashy earth, and sublimable in a gentle heat like Arsenick, not enduring the tryal of the cuple, which vertues if it have, it may be called the true Tincture of Gold: but if not, not so, but rather a sophisticated potable gold, not to be medled withal.

We have before demonstrated the sun to be the original of gold, or endued with the incredible vertues of the terrestrial sun. For the strength and vertues of all vegetables, animals and minerals lie hid in it; which cannot be manifested but by a Philosopher, and that by separation, to wit, of the intrinsical and pure parts, from the impure.

This speech will happily seem to thee incredible, or not very likely to say that gold is reducible into a spiritual essence, agreeable to humane nature, endued with the strength of all animals, vegetables and minerals. Surely thou shalt hardly perswade him whom Vulcan hath not made a Philosopher to believe it. But who will trouble himself so much as with sure reasons to decide all Controversies, which if possible, yet for many reasons is here omitted; but for sureties sake I will send back the Reader to the second part of our Furnaces, where he shall find how out of Antimony and Sulphur, by a good Chymist, with the help of fire, may be drawn not only the force and faculty of divers vegetables, but also their natural odour; which yet did not appear in them before they were radically dissolved, which if it may be done by any imperfect and fetid mineral, why not also by a perfect and mature mineral?

If we were good naturalists, and very diligent Chymists, then we need not to fill Elaboratories with so many pots and boxes, nor spend so much cost in fetching in so many forreign medicinal species, because without question the strength and properties of all vegetables, animals, and minerals, by an easier way may be found in some few subjects. And as the true tincture of Sol well fixed, is endued with all the vertues of all vegetables, animals and minerals; so also deservedly is ascribed to it the force of curing all diseases; but with a difference. For there are divers kinds of the Gout in hands and feet, as also of the Stone and Leprosie; which sometimes are inveterate and uncurable Diseases, sometimes new and curable. Who therefore, not mad, would promise to cure all and every disease indifferently, by any certain medicine? Certainly no man, although he had the very stone of the Philosophers.

For oft-times the Stone of the Bladder is expelled or cut out, most hard and insoluble by Aqua-fortis, which not any medicine not corrosive could dissolve; which strength, although they ascribe to their medicine, yet they cannot perform it. Promises therefore do not suffice, which none can perform: for Promises become Debts, which is observed by few; wherefore by the haters of the Art the truth suffers, and the hope of good success of Chymical medicines dyeth. It is best therefore to perform more than promise, and the work shall praise the workman. How can a Medicine penetrate to the extream parts of the body; to wit, the hands and feet, and dissolve the coagulated matter waxing hard, which out of the Body no corrosive Medicine can dissolve? It is sufficient if a medicine finding a viscous tartareous and salt matter, nor yet coagulated, do dissolve and expel it. The like is to be understood of the stone in the reins, and bladder. In this manner I will ascribe the curing of the Gout in the hands and feet, the stone in the kidneys and bladder, to my tincture of Sol, as well in old as young; but so that, if need be, specifical Catharticks may be administred, and extrinsecally Bathes for promoting the cure, whereby Nature may the sooner do its office. But above all things, we must not slight Divine Providence: For ofttimes God smites us with a Disease incurable by Art, unless Divine wrath be first appeased by humble Repentance, which is the best medicine of all. As also the cure of all Diseases coming of the corruption of the Blood, as the Leprosie, the French Disease, and other impurities; which are taken away by this tincture, if withal Catharticks and Diaphoreticks are administred, cleansing and renewing the blood above all other medicines. This Tincture also takes away all the obstructions of the Liver, Spleen, Kidneys, and other parts, because it warms, attenuates, incides, and evacuates the original of divers Diseases. It also cures all violent and acute diseases, as the Epilepsie, Plague, Feavers, &c.

It provoketh the Menstrues of old and young, chiefly, if also extrinsically it be rightly administred: which way many are well cured, who otherwise are like to perish miserably; it warms and cleanseth the Matrix above all other Medicines, and renders it fit to perform its office: It preserves it also from all accidents of Sterility, and other very grievous Diseases, causing death. It expels the water of the Dropsie by urine, it rarifieth and dryeth up the superfluous moistures of the internal and external parts, like the Sun drying and consuming waters, by which means the body recovers its pristine sanity: of other diseases to write in particular there is no need, because in all and every one, without difference, it may be used as a general Medicine, in old as well as young. This medicine doth not only restore, but also conserve health till the predestinated time.

The Dose is from three grains or drops to twelve or more, but to Children 1, 2, or 3. with its appropriated vehicle, or in wine or beer to be administred daily, which Dose may be taken oftener in a day, respect being had to the sick party.

And so I make an end, hoping to have pleased my Neighbour: for without doubt, who useth this golden Medicine well, shall do well, chiefly lifting up his heart (acknowledging his sins) to God the Giver and Creator of all good, in filial humility, imploring his help and blessing; which the omnipotent God and merciful Father, that he would bestow on us his temporal blessing in this life with sound health, and hereafter life eternal, of His free grace, Let us pray, Amen.

THE MINERAL WORK : — A Preface to the Reader.

There will be some without doubt, because the Edition of other Pieces (of which I made mention in some former Tractates a few years past) hath been hitherto by reason of diverse journeys, and other various impediments, neglected, who will think (having no knowledge of me) that I am unable to perform my promise; and there are others, who knowing my Condition, and the Contumelies of my Enemies, will fear that I being diverted from my purpose by these Reproaches, will make void my secret promises. But I have resolved to stand to my promise, that these men may see that I am neither moved nor altered with the Taunts of the Envious; but that they may be convinced by real demonstration of my secrets; some of which, I shall now for the publick good endeavour to communicate. And although the ingratitude of the World be cause enough for my silence, yet the uprightness of my Heart would not permit me to conceal those things, notwithstanding the malevolent and ungrateful. Beside also the following Reason moved me, because there are some ambitious men, who falsly boast of the knowledge of diverse of my secrets; wherefore, some have been moved to think that mine are not my own, but the Works and Writings of others; by which means I have been deprived of my due Praise, being attributed to another. And this I have often found, that one or other having by entreaties obtained a secret from me, have afterward through Ostentation ascribed it to themselves.

There are others also who fear not to reproach me, and my Writings, as though they were trifles, not attaining their desired end, who (rather than I who have written plain enough) are themselves to be blamed, for being ignorant how to work. Such and other things might deter me, but I would not omit the publishing of these Writings for those mens sake who are pious and honest. Wherefore I openly affirm, that these things published by me are not only no trifles, but most true, and also my own, and not the Invention of another. And I call him a lyer, who shall boast himself the Author without any of my help. But of these enough! yet I would have the Reader know, that for the meaness of the stile, I am not like many Writers, who more look after the flourish of words than the thing it self; I rather seek that my Neighbour may profit by me. Wherefore, for his better understanding, I had rather be prolixe in words, tedious to delicate ears, than write in obscure brevity adorned with Rhetorical figures. For I know that the studious in the Art do affect a prolixe, plain, and distinct information or instruction, rather than a Ciceronian or obscure. And now, in the Name of God, I will begin my Work which is most profitable to all, and will faithfully communicate and publish the same in that manner as it was written by me in my travel, under the title of The Mineral Work, divided into three parts. In the first of which shall be taught how out of sand and golden flints, corporeal gold may be drawn by the help of Spirit of Salt. Which secret, although it may seem small, yet it is that whereby (a knowledge of the true stones and true sand being obtained) life may be sustained, and also the cost laid out may be recompensed, as shall be proved in the following parts.

In the second part shall be treated of the original and generation of metals, and also of the destruction of Minerals and Metals.

In the third part shall be demonstrated the possibility of metallicol transmutation by Nature and Art, and that with divers reasons: which demonstration is not (unless I am deceived) performed yet by any, being the foundation of all metallick Philosophy, and the Golden Crown of all my Writings. Which God grant I may perfect, to the glory of his Divine Name, and the good of my Neighbour. Amen.

A most profitable process of the separation of Gold out of Flints, Sand, Clay, red and black Talk, and other Fossiles, containing very subtle Gold, thin and spongeous, which otherwise cannot be separated, either for its scarcity, or the obstinacy of the Mineral, by reason of the great Cost to be bestowed; viz. very easily with the spirit of Salt. — Now follows the preparation of flints, and the extraction of the gold contained in them, by the spirit of salt. — Here follows the work to be performed by Funnels. — How impure Gold may be separated and purged by Antimony. — Now follows the way of separating the Gold and Silver from the Antimony. — Here follows the Use of the Antimonial Flowers. — The Preparation followeth. — Of the Virtues of this Medicine. — Of the Use and Dose of this Medicine. — Now follow the Vertues which it manifesteth in Metallicks. — How the aforesaid Regulus of the flowers and dross of Antimony, is to be used in the bettering of course Metals, shall be shewn, that ART may not be abused. — Now follows the Use. — The Fluxing Powder requisite to this Work.

The First Part of the
Mineral Work.

Know first, (good Reader) that not all Sand, Clay, nor all Flints, and other Fossiles do contain Gold, but only some, without the knowledge of which, this secret availeth nothing. And because the knowledge of these are very necessary for the Artist, I will shew how they are to be proved, whether they contain Gold or not, that he labour not in vain, but that it may prove to his commodity or profit.

The madness of Men, searching after uncertain things is wonderful, but neglecting certain, although exposed to every ones view, for many seeking the perfection of Metals to gain Riches, are busied about an uncertain thing, because of a thousand scarce one obtaines his end: altho’ they may be perfected and purified, I mean imperfect and impure metals, so that good Gold and Silver may thence be extracted, but this Art is given to few, neither is every one fit to perform the business; because it requires an ingenious and experienced Artist: But the thing which is certain, may be performed with small cost and labour by any vulgar Chymist, having any knowledge of the Art of fusion and separation, being an ingenious man, and not seeking things too high or too gainful at the first tryal. Be cautious therefore in the extraction of the aforesaid stones, for if thou shouldst with the spirit of Salt extract many of them, having no Gold without doubt thou shalt find no Gold there: And if thou shouldst extract some contained in them, and if thou be ignorant of the separation of it by Antimony, thou canst thence hope for no profit.

First then, the knowledge, viz. of those stones is necessary afterward of that separation by Antimony. Impute therefore the fault, if thou errest, not to me, but to thine own ignorance, if thou knowest not to extract the Gold; for I have written clearly, though thou shouldst not know any thing that were omitted. And I before admonish thee to be cautious in thy work, lest thou labour for nought: For it is certain, and no fiction, that in many places there are found golden flints, and golden clay, and sand, oft-times abounding with gold. And if they do not abound with it, yet may they be extracted with profit: but the flints abounding with it are extracted with greater gain. There are also found whole Rocks and Mountains of Gold, and great Mountains filled with golden Sand and Clay, not returning the charge of washing, either for its too great rarefaction or spungiosity and levity, by reason of which, its washed away with the sand; all which, how poor soever, may be extracted by the spirit of Salt with gain, and by Antimony fixed and purifyed. In brief, this is such a secret, by which, no man can be an impediment to another, as in other mechanical operations, whereof no man may be ashamed; for God did therefore create Gold in the earth and stones, that we may therefore extract it to the glory of His Name, and the benefit of our Neighbour; neither hath he forbidden the true and genuine use of it. I say therefore in truth, that I have here described this Art, how ever despised by the ignorant, yet of greatest moment, and almost incomprehensible. Now consider the thing a little farther, thou shalt find every where in the earth great Treasures to be hidden, which only through ignorance are not discovered. Truly it is known to all, that there is found golden sand and clay in diverse places, which for the aforesaid Reasons are left unlaboured, but by this our Art may easily be worked upon.

There are found also silver Mountains, out of which, silver cannot be extracted for the little weight it yields: there is also found in many places a certain yellow or reddish earth, or such like clay, which though it contain store of silver, yet it cannot be extracted with profit by this way, yet separable, with gain, but not by the spirit of salt, which leaves it untoucht, but by some other thing, every where to be found in plenty, of which, for some reasons we shall speak nothing here.

And this way of separation makes much for the poor mineral of copper, which with profit cannot be worked upon by the vulgar way, to be separated from the Copper, afterward by ripening it into a better metal, or turning it into verdy-grease for want of a better art, which business also may well and honestly more than maintain a family. This way also may the rejected dross of the gold, silver, and copper be with profit separated. But because I have decreed to handle here only the extraction of gold out of stones, therefore these menstrues which are used in the extraction of copper and silver, are deservedly omitted, and reserved for another place, where sometime they shall be delivered, to wit, if I shall see that this demonstration shall be accepted in mens eyes, which more very excellent shall follow. As now I have undertaken a more excellent matter in love to my countrey, by which it may appear, that Germany however reduced to want, is yet rich enough, if it would but at last look upon its hidden treasures. There is no need to offer a fore-chewed bit, for demonstration is sufficient, neither will we obtrude a good upon the negligent; for to the ungrateful the best things are unacceptable. These therefore being waved, in short we will give the demonstration and extraction of those flints, not doubting but the expert and experienced, though the sluggish may not, will thence reap profit, and give God the praise.

What belongs then to the aforesaid stones, out of which gold may be extracted, thus the matter stands. All kind of flints for the most part have invisible gold, sometimes visible and invisible, volatile and corporeal together: but many commonly contain impure iron-like volatile gold, and also mature, and a few, sulphureous and copper-like.

Stones which the Germans call Quartzens and Hornstein, containing pure and corporeal gold, although mixt with silver and copper, may be burnt and ground, and extracted with Mercury, and if they abound with gold, be purged by flux; which labours are usual with diggers and dealers in metals, of which I do not intend to write, because others have heretofore writ of them. But those flints Quartzen and Hornstein every where almost to be found, containing but a mean quantity of dispersed iron-like Gold, Marcasite-like, and that either fixt or volatile, cannot be separated with gain, to wit, neither by Mercury nor by Flux, wherefore they are neglected by the Miners, either out of ignorance or for the intolerable costs. But I having tryed those base stones, that how little gold soever they possess; yet may it be separated with great gain, I would not intermit to publish this knowledge for my Christian neighbours sake, not doubting but this publication will be profitable to very many. For I am not ignorant that there are as well learned, as unlearned, noble as ignoble, secular as spiritual, either by war or otherwise exposed to poverty, so that they are hardly able to maintain their family, &c. and for their sakes and others in want. I have published this secret, which rightly handled may bring no small gain yearly, but especially where those stones are plentiful, and also that spirit of salt, whereof the description is given in the first part of the Philosophical Furnaces, and hereafter there shall be given a better, if nothing hinder; in the mean while use and enjoy these. And if it happen so that thou canst not rightly perform all things of the aforesaid tractate, blush not to learn the manual Operations [which cannot be so exactly described] from those that are experienced, lest you hereafter unprofitably spend your labour and costs. As for those stones know that very many of them are found in several places, chiefly in those that are sandy and mountainous, but in some more and better than in others: for there is seldom seen sand without flints, and oft-times the sand it self, though very little doth not want Gold. But they are very likely to be found on the shoars of Rivers, where the waters washing away the sand from the flints they are found in great abundance, though they are not so easily known by their outside, as those which were found clean in the sand, because they are covered with slime. Wherefore they must be broken with a hammer, that that may be seen which is in them, which may better appear if they be burnt, and quencht in cold water. For the stone retaining its whiteness when it is burnt and quencht doth contain nothing; but acquiring a redness it shews there is something in it, and the more red it is the better token it is.

N. B. But this is not to be understood of sandy stones, waxing red in some part, in the fire, containing no gold, but of flints out of which by a mutual percussion fire is brought forth, which the more pure they are the purer gold do they yield. There are also flints out of which fire is forced by percussion being red in the fire, which contain no gold but Iron; which you may know by that clear redness before the burning, which being burnt is changed into an obscure redness, not shining and crude: but the flints containing Gold, being burnt do acquire a fair golden yellowness, or reddish colour, as if they were covered with gold, and that through the whole substance if they be broken in pieces. And these give a pure gold, but those other yield a red extraction like blood, yielding not gold, but the purest and malleable iron, good in Chymick uses, (but chiefly for silver to be cemented and exalted) for gold is seldome to be found in them; the which is well to be observed lest thou draw out iron in stead of gold, and so lose thy labour.

Also the best stones containing gold, are those which are white and shining, here and there throughout having in the whole substance green spots and lines, red, yellow, skie-coloured and brown. There are also black flints out of which fire is forced by percussion, having gold and iron, which may be separated with profit, yielding sometimes plenty of ironish Gold, which may in like manner, be separated of which afterward.

They are very good flints also which being burnt retain a whiteness, with veins green, skie-coloured, and such like, neither are they disesteemed which burnt, have black spots, and not veins.

But the stones (Quartzen and Hornstein) although they in burning are not altered, yet if there be seen before gold volatile and spiritual, they by separation of themselves yield gold.

Gross and subtle sand having light and yellow gold, yields in the burning a skie-coloured smoak, and is exalted in colour, viz. brownish: but that hath nothing which is not altered.

Subtle earth, yellow or red, passing through sand or a mountain like a vein contains also gold, which is for the most part volatile, and not mature, flying away in reduction, having ingress into silver and other metals, and therefore for this reason conservable.

For thy better knowledge thou mayst prove the stones, with white fusile glass, which thing is treated of in the fourth part of the Philosophical Furnaces, that thou mayst not have cause to impute the fault of thy errour to me; therefore I would have thee understand, viz. that all stones contain not gold, neither in all is it separable by the spirit of salt: they are therefore to be known before they be applyed to the work.

First the flints being made red hot in the fire, they must be quencht in cold water, after taken out and cooled, and finely powdered.

N. B. When they are broken in a Mortar the better parts may easily be separated from the baser: for while they are finely powdered, always the best part goes into red powder first, the worser part thicker and harder, containing little or nothing, being left; And if they be coursly powdered and sifted through a fine sieve the more subtle part like red powder goes through the sieve, the unuseful part being left in the sieve like white dust, which may be cast away: and if yet some redness appears, it must again be powdered in a Mortar, and the better part shall go into a red powder, the baser part being left in the sieve hard and white which is to be cast away, but you must observe that not all and every of these flints are thus separable by powdering; for some being beaten do every where retain the same colour, without any separation of the better parts, which you must finely powder and extract in the whole substance, But they (viz. those separable) are more easily extracted, because all the gold contained in one pound for the most part may be gathered out of three or four ounces finely powdered and separated in the aforesaid manner; so that it is not needful to extract the whole stone, nor to spend so much spirit of salt. But sand and clay need not such a preparation, but without a preparation being made before, are extracted by the affusion of the spirit of salt.

℞ then of the flints as aforesaid prepared and separated two, three, four, six pound, to which being put into a cucurbit of glass whole (undivided) pour of the spirit of Salt to the depth of three or four fingers breadth, and place it in hot sand or Balneo, that there the spirit of salt may be hot, and may extract the Gold, and so let it continue for five, six or more hours space, until the spirit tinged with a deep redness, can extract no more. And perchance at the first time (though seldom) it may not be tinged with so great a redness, then must you decant that same imperfectly tinged spirit, and pour to other flints after the manner expressed, prepared in another cucurbit, and place it with the flints in a moderate heat for to extract the gold; which done pour it off again, and pour it to fresh flints, and do so often until it hath drawn to it a sufficient quantity of gold; which afterward thou must keep, until thou hast gotten a greater quantity, and all the Gold may be separated at one time from it, as afterward shall be said.

Which done pour to the reserved flints in the first cucurbit, a fresh spirit of salt, and leave that so long in heat, until it be coloured, and extract the gold that is left in the flints, and was not at the first time extracted; which spirit being afterward decanted, pour it to the flints reserved in the second and third cucurbit, to extract the residue of the gold which was left at the first time; and so consequently to the others reserved, until the spirit be sufficiently coloured, and can attract no more; which afterward pour off and put it to the first, which was reserved. You must also pour a fresh spirit to the remainder of the extraction for the extracting of all the gold. At length pour to it also common water to wash away the tinged spirit of gold remaining in the flints, that none of the Gold may be lost.

And this labour is so long and often to be repeated till there remain neither flints nor spirits; in the mean while you should cast away the flints extracted and washed, that the cucurbits may be filled with fresh flints, and so continue the work; and if there be no more spirit left to continue the extraction, you may then separate the extracted gold from the spirit, which is done as followeth: but first you must have plenty of glass vessels, or retorts of the best earth, which may retain the spirits; which you may so far fill with the impregnated spirit, that the spirit in the abstraction run not over, which done, it is to be extracted in a dry Balneo by little and little from the Gold, which spirit ye may use again in the aforesaid work. And the Gold which is left in the bottom of the vessels, is to be separated from the vessels with a crooked iron wier and (kept being very like to red earth) for its use, until thou hast gotten a good quantity, viz. so much as sufficeth for separation and purgation (of which afterward) to be made by Antimony.

N. B. But when thou shalt extract red talc with spirit of salt, red or black granates, Smiris, or Lapis Calaminaris, and other Fossiles, which beside fixt Gold contain much immature and volatile Gold; you must in the abstraction cast in a little iron, viz. to the solution, which retains and fixes the gold which otherwise flyes away in fusion. Wherefore those solutions and extractions of Talc and other things containing volatile gold are better extracted out of iron Cucurbits by earthen alembicks than out of glass and earthen retorts, because then that volatile gold doth attract only so much thence as is sufficient for its fixation; which iron is after easily separated by the Antimony from the gold, as shall after be taught. And this is to be noted, that not the whole granate is soluble in the spirit of salt, although it be long left in digestion, always retaining its former colour; wherefore there is a difference to be made, or a preparation to be learned, requisit for the solution of the gold contained in them.

And you must extract Talc not with too much or excessive heat, lest its substance be totally dissolved in the spirit and be a hinderance to the work; because there is little profit then, for it is therefore appointed, that a little gold dispersed in a great quantity of Talc may be reduced into a little compass that it need not that all the quantity of Talc be made fusile, because it will thereby procure loss. But there is no danger in flints, because the spirit of salt doth not dissolve them as it doth Talc, but only extracts gold from thence, the stony body being left. The lapis calaminaris may also otherwise be handled in the extraction and fixation than granates, flints and Talc, because it is almost wholly soluble in the spirit of salt; which work is not here to be handled, because the extraction and fixation is taught in a peculiar way in another place, neither do I mean to treat of it here, but only of the extraction of gold out of flints every where to be found. And this is the way of extraction of Gold out of flints and sand in heat by the spirit of salt, to be done in glass vessels. But there is another way too, which is done in cold without glass vessels, which I thought worth the setting down, that in the aforesaid work you may choose which you please, this or that, and it is done as followeth. We must have in this way store of earthen funnels well burnt, and not sucking up the spirits; for want of which we must have such as be of strong glass: there must also be a form with many holes in it to receive the aforesaid funnels, under which must be placed glass dishes or basons to receive the strained spirit.

The Funnels being put in the holes of the form, you must first put a big piece of flint in the straighter part of the Funnel, to which after put lesser pieces, and on these again less, viz. as much as serveth to fill the straight part of the Funnel, of which the larger part is after to be filled with powdered flints, but so that there be left a depth of three or four fingers breadth for the spirit of salt. By this means those greater pieces in the lower part will hinder the passage of the fine powder in the Affusion of the Spirit of Salt.

Which being done as it ought, pour to the flints contained in the Funnels the spirit of salt, two or three fingers breadth in deepness, which forthwith shall work on the flints, and attract their gold, and then run into the dish or bason set underneath: and because for the most part at the first time, some of the powder passeth through with the spirit, you must so often pour the same spirits on the flints until there be a stoppage, and the spirit come clear; afterward pour this spirit into the second Funnel with flints; and then into the third, and so consequently, until it be strained through the flints of every Funnel; or till the spirit be sufficiently coloured, which you must keep until you have gotten a sufficient quantity to be distilled by retort for the separating the spirit from the gold. Then that first spirit being strained through the flints of each Funnel according to order and coloured, pour a fresh spirit to the flints of all the Funnels according to order, beginning at the first, till you come to the last, until that be sufficiently coloured; which being done, pour a fresh spirit of salt to the flints (according to their order) contained in every Funnel. And when you see the strained spirit not to receive a tincture, it’s a sign that all the gold is extracted; and then pour on no more spirit but common water, that it may be strained, and the water will attract the spirit of salt left in the flints, that none shall be lost, which acidish water save by its self to the same, and the like uses: which being done, take out the extracted flints, and fill the Funnels with fresh as before, viz. to be extracted; and do this so long as you have flints and spirit. But you must not pour a spirit not sufficiently tinged into the spirits that are well coloured and impregnated with gold, but keep it a part, and pour it still to fresh prepared flints, according to order, contained in divers Funnels, viz. until it be sufficiently coloured; and being coloured, separate it by the glass retorts with the rest, extracting it from the gold by abstraction; and being abstracted again, use it to a new work like the former. And by this means with 100 pound of spirit of salt may be extracted some thousand pounds of flints prepared, and separate the gold contained in them, which otherwise by fusion cannot be done. But the chief point consisteth in the extraction (the spirit of salt being well and rightly first administred) viz. that the spirit may not be wasted, whereby many stones may be abstracted with a little spirit. But this caution is to be observed in this extraction, which is done in cold, that it requireth a stronger spirit of salt than that, which is done in heat by cucurbits, or else the busines goes on slower: but with a stronger spirit by this (the cold) way they are extracted sooner and easier than by that which is done in heat; and neither so dangerous, laborious or costly: this extraction then, viz. the cold, requires a stronger spirit of salt (which is worth noting) than the hot.

And this is that way, by which those golden flints, and other golden fossiles are prepared, and with the spirit of salt are extracted, and by which it is again separated from them: Now shall follow the manner of purification, viz. of the Gold left in the Retort.

N. B. The pure gold being extracted out of the flints, not the iron-like, there needs no great business of purification; for thou mayst purify it by fusion with borax, or with the fluxing powder made with the equal weight of nitre and tartar: but if the gold extracted out of Flints be mixt with iron, as for the most part it is, then you must not fuse it with Fluxing Powder, because it is not thereby purifyed or rendered malleable Gold, but separate it by lead, by which way it is purged and made malleable. And if such Gold have any sulphureous impurity mixt besides, it is not to be separated with lead, because it is then partly turned to dross and other impurities by the iron with loss; wherefore it is to be purged with three parts of Antimony and separated; by which means nothing is lost; which is the best way of separation and purification of Gold, viz. the ferreous, without which it cannot otherwise be separated without loss.

This work is necessary to be known, if you think to have any benefit by the aforesaid extraction of Flints by the spirit of Salt, which without this separation and reduction is of no moment: and what profit I pray is there by the extraction of immature Gold, which by the common way cannot be purg’d, requiring the industry of the Artist in fusion, whereby it may be separated from its sulphureous fæces and fixed? For it is easie to conjecture, that such spiritual and volatile gold mixed with Iron, by that common flux is not reducible into a body, but rather into dross: for experience testifies that gold dissolved with the spirit of salt, and also iron, or any other sulphureous thing, the spirit of salt being abstracted cannot be reduced whole by the vulgar flux made of Nitre and Tartar, going into dross: which if it happen to corporeal, pure and fixt gold, how shall it be otherwise with that which is incorporeal, unclean and volatile? for the Gold being ironish commonly, which is extracted out of stones, and iron having great affinity with gold (by reason of which being nearly united, it is difficultly separated, so that it easier goes with iron into dross than parted from it) you must of necessity make a flux not only attracting that impure gold, but also purifying and cleansing it, that which Antimony alone doth, which with its combustible fusible Sulphur easily enters that ironish Gold: But by its Mercury it attracteth the pure corporeal gold, and cleanseth it, and separates it from all dross without any loss: wherefore there cannot be a better flux, but requiring industry, or an ingenious separation of the Antimony from the gold, without wasting the gold; which is done as follows.

And first your ferreous gold, that is left in the abstraction of the spirit of salt, must be finely powdered in iron retorts or pots, and mingled with it two or three parts of Antimony powdered, and mixt in a very strong crucible filled and covered, and then fused in our fourth furnace, until that flow like water; which soon appearing, pour them together into a heated Cone, smeared within with wax, and when they be cold, separate from the dross the Regulus (having most of the gold) with a hammer, and keep it by it self. Which done, you must again melt the drossy Antimony (as yet containing much gold) that was left, in the crucible, and add to it a little filing of Iron, mixing them with a crooked wier, and that Antimonial combustible Sulphur will be mortified by adding iron, and will yield a Regulus containing the rest of the gold, which, as a regard is had to the quantity of iron added, will be more or less, and for the most part will answer in weight to the weight of the iron; then cast the mass (well flowing) into a Cone heated and smeared on the inside with wax, which being cold, separate again the Regulus from the dross with a hammer, which also is to be kept by it self; melt the dross again, as before, and precipitate it with iron, and extract the Regulus thence, which keep by its self, for it contains gold and silver mixt. For the best gold is precipitated the first time, but afterward the baser sort, and at last only Silver. Wherefore every Regulus is to be kept by it self, that the purest gold may be a part, and the silvered gold by it self.

N. B. And if the Antimony, by the addition of Iron, do lose its fusibility, and therefore can yield no Regulus, it’s required, that you at every time when precipitation is made, by adding iron, that you do also cast in some Misy, to make the mass to melt in the crucible and precipitate the Regulus. All the gold and silver being reduced into three or four Regulus’s, you must keep the drossy parts by themselves that were left, of which we shall speak hereafter.

The aforesaid antimonial Regulus’s may many waies be purged, and first by help of Bellows on a plain earthen test, as the custom is with Goldsmiths when they make Gold fusile by Antimony, which labour is tedious and dangerous; which cannot be done often without the loss of health, nor in great quantity: wherefore when a better way is known, ’tis a folly to do it so. The Regulus’s also may be purified by lead on a teste, which work may be done in a great quantity, but it requires abundance of coals and lead, where the Antimony cannot be preserved: but it may be done with gain, and is to be preferred before the former waies: Thou maist if thou pleasest calcine the aforesaid Regulus’s to ashes, and then fuse them; which way the gold and silver may easily be drawn out. Thou maist also fuse them in a crucible, and by the addition of some salts, separate the antimony from the gold and silver, turning the antimony into dross, which being separated, those are found purified and malleable, which though it be the easiest way, it is yet also very dangerous, for the salts often, if you do not warily proceed, do spoyl much gold and silver, and sometimes leave gold immalleable, and so double the pains.

But he who knows how to do this by Nitre only, he may with great gain, and in a short time, purifie a great quantity of the aforesaid Regulus’s without loss of the gold, silver, or antimony. There are also other means for the doing of it which to relate were tedious and indeed impossible. Wherefore I will set down the best of all, most profitable in the separations of great quantities of Regulus’s. Where first is required some peculiar little Furnace with a Fire almost like to that in our first part of Philosophical Furnaces, built for the subliming of Flowers; it wants indeed a grate, but it hath little vents for to make the coals burn, that thy antimony separated from the gold, may be sublimated or elevated into sublimatory vessels. Which being rightly built and heated, let so much of the Regulus be cast in with a spoon as the Fire can bear, which will quickly melt and be elevated, the air being attracted by the vents, without any trouble: which being sublimed, you may cast in more, if you have more, until all the Regulus be separated and sublimated from the gold and silver, which are left in the Fire pure and malleable; the furnace being cold, you may take out the Flowers and keep them (of which afterwards) for uses, which way you may not only separate a great number of Regulus’s from gold and silver in a small time, but also keep all the antimony, which may many waies be used in Alchymy and Medicine with great profit. Which sure is an excellent knowledge, for not only hereby may any one get abundantly, without wronging his neighbour, but also help many sick People, viz. by that excellent Medicine made of the Flowers: which is a special gift of God, for which we owe immortal Thanks. And this is, of all others that I know, the best way of separation of gold from antimony, which is not only done in great quantity, in a short time, and with small charge, but also without loss of the Antimony.

First, you may take the whitest of the Flowers out of the lower hole, and keep them for a Universal Medicine; but reduce the rest (being less pure) into Regulus by the salt of Tartar, for divers uses, as shall be said afterward; or you may mingle them with an equal weight of common sulphur, or antimony, which being mixt in a covered crucible, melt them, and they will yield an antimony like to a natural, good to purifie gold: or thou maist mingle them with other metals or minerals, that by this means they may be made better. Or thou maist use them in Chyrurgery, for they of all stiptick plaisters make the best. In brief, the aforesaid Flowers may many waies be used with good gain and success.

The aforesaid antimonial dross may also be reduced into Flowers, and used in the same manner; which indeed are endowed with as excellent Properties, as they which are made out of Regulus’s; because in that fusion and separation of gold extracted out of Flints and Talc, the gold only that was fixt and mature, was separated from the Regulus’s, (the immature and volatile being left in the dross) and elevated with the Flowers: It follows thence, that these are better, as well in medicine as in the transmutation of metals.

Or, if thou wilt, add to the antimony (as aforesaid used) old iron, to reduce it in a furnace, and take the Regulus, having gold and silver, which may therefore be used in other operations of Chymistry, where there is need of Regulus, as we may shew hereafter. But the dross doth yield a Regulus, viz. in a very strong Fire, and a Furnace with a peculiar separatory by abstraction, which although it contain not gold, yet it may be used not without gain, as if it be mingled with Tin in fusion, it procures to it a hardness and sound, useful for fashioning divers sort of Houshold-stuff, which is not so easily darkened as the common Tin, or if thou wilt not, thou maist make weights of it.

Hitherto we have treated of the extraction of gold out of Flints, and of its putrification by antimony; now we will teach you how to use the rest of the antimony, as well in the perfection of base metals as in medicine, as well for the preserving of Health, as the curing of Diseases.

But seeing we have made mention of an Universal Medicine, to be made out of antimony aforesaid, I would not have thee think that that is such as can take away all distempers in general, without distinction, which vertue is only ascribed to the Philosophers Stone, but not by me to this medicine; to which I attribute no more than I have tryed: But this in truth I dare affirm, that there is, besides the stone, scarce any comparable to it; for it doth not only preserve the body from divers Diseases, but also happily frees it from the present, so that it may deservedly be termed a Universal Medicine.

℞ of the flowers purified from the dross a pound, viz. of Antimony, by which the extracted gold was purified, which for the most part are of a yellow colour, having gold volatile and immature: in defect of which, take the flowers made out of the golden Regulus’s, being for the most part white, to which pour in a Glass Vial, strong and long-necked, of spirit of wine tartarised, three or four pound, mingle and stir them well together, and put on it another crooked pipe (within which let there be some ounces of Quicksilver, as is described in the Fifth Part of our Philosophical Furnaces) and make strong the joynts with a bullocks bladder thrice folded, made wet; which dryed, place the glass in Balneum, and give fire by degrees, that the spirit of wine with the antimony may digest, in which leave it for 24 hours space, and so soon as the fire is out, take out the glass, when it is cold, pour off the spirit tinged red from the Flowers, and pour on fresh; and place it, as before, in Balneum, to digest 24 hours space, till it be red, and do this the third time, or so often till the Spirit be no more coloured, for then no more is to be poured on, and that which is coloured, is to be filtred with Cap-paper. The rest of the Flowers, after the extraction, as not requisite to this business, are to be either kept by themselves, or thrown away. But the tinged Spirit is to be abstracted out of a glass cucurbit by an alembick, to the half, from the tincture, which distilled spirit may again be used in the same work: but the tincture left in the cucurbit is the medicine, of which mention has been made.

Now mention being made also of tartarised spirit of wine, that I may satisfie the doubtful concerning that I will here also give its description, which is as followeth.

℞. of Tartar 20 or 30 pound, put it in a large coated retort, and place it in sand, and distil the spirit off with a soft heat.

N. B. This work may better and sooner be performed by that instrument of our second Furnace; and because it requires great and large receivers, as being very penetrative, thou maist first apply a tin or copper Serpent to the neck of the retort, instead of a receiver, which is placed in a tub filled with cold water, that the spirits being thereby cooled, may be retained, which afterward you must abstract to the half, out of a glass cucurbit by an alembick: for the other half with the black oyl is unprofitable in this work, and therefore to be taken away. After that, mingle the more subtile part, distilled with half of the Caput Mortuum, of the aforesaid Spirit, calcined to a whiteness, and abstract it half again in a gentle Balneum, out of a glass cucurbit by an alembick, the joynts whereof are every where to be well closed, and the calcined Tartar shall receive with it self the stench, together with the Phlegm, only the purer part of the Spirit, and more subtile distilling forth, which is again to be mingled with the other half of the Tartar calcined to a whiteness, and to be rectified by another alembick; the Caput Mortuum may again be calcined to take away the fetidness, that it may be used again. And this is that tartarised spirit of wine, with which the aforesaid tincture and essence is extracted, and truly not only this, but of all other metals, which no other can do. And if it were lawful, I would write something more of its wonderful force and vertue which it hath in purifying baser metals, with which it hath a great affinity; for it can separate the pure from the impure, of which more in another place. But when it is to be used in mending of metals, it needs not so much rectification as is required in the extracting of metallick medicines; where you may draw it in plenty out of the dry lees of wine. But there is also another tartarised spirit of wine, which may also be used in this same work, which is made after the following way: Dissolve in a pound of the spirit of wine six ounces of Crystal of Tartar; which solution use in the aforesaid extraction, in the same manner.

This Antimonial Tincture doth, above all other Medicines evacuate vitious humours, and insensibly purgeth impure blood; opens any obstructions of the Liver, Spleen, Reins, and the other vessels, attracting to it all malignities, and leaving no impurities behind it. And because it cleanseth the blood, it cures the Leprosy, French-pox, and itch, and other Diseases proceeding from the impurity of the blood. By its penetrative and attenuative vertue, it resolves all tartareous humours, and evacuateth them, viz. which ingender the Gout, the stone of the Bladder and Reins; but not the Stone perfectly coagulated, only it mitigateth its pain, and hinders its encrease; but being not hardened or coagulated, it attracteth and evacuateth it totally and fundamentally out of all parts; it takes away also all Feavers, and other diseases coming from the superfluity of humours. It gently evacuateth the water between the skin, by siege and urine. In brief, it strengthens and purges the principal parts, and preserves them from all preternatural accidents. It is a most excellent preservative in the time of pestilence, and other contagious diseases; and of them being caught, it is a most absolute remedy, expelling the disease suddenly from the heart, and evacuating it. In few words, ’tis of all others a most excellent Universal Medicine, very profitable to both old and young, and also very safe; but warily to be ministred, by reason of its strength with which it is endued, which is most powerful, for it is as a great fire, which extinguisheth the lesser. Truly a better medicine cannot be desired than this, which is extracted of a very mean thing, in a short space of time, and with very small cost and pains. I ingenuously confess, I never saw its like, which I doubt not to be the best in the World. Wherefore then do we seek any other but this, viz. which excels in those things which are desired from the real medicine? But as it is most excellent, yet I am certain, that many deluded people will be offended at it, being prepared out of Antimony, a mean and despised thing, and after a plain way. But ’tis no matter, For the world will be deceived, looking after gay things, disrespecting and despising mean things, when all good things, yea, even when God himself doth rejoice in simplicity, for which, by wicked and proud men he is not sought unto. But this is the effect of sin, by which man is so blinded, that though he know not good, when set before his eyes, yet he is studious of evil.

Seeing of all medicines it is the most powerful, it had need be warily used, for a smaller dose is alwaies safer than a greater; which therefore may after be given; the which is to be observed in all diseases of young and old. To children of 2, 3, 4, or 6 months old, against the Worms, Scabs, Feavers, and Epilepsie, you need not give above half a drop with a proper vehicle, which you may repeat three or four times a day: it killeth the Worms, it emptyeth the stomach of evil humours: it refresheth them, and preserves them from scabbiness; and because it evacuateth evil and corrupt humours, it preserveth them from the small pox and measles, viz. if it be used every month; but to children of 1, 2, or 3 years old, you may give a drop, and to children of 4 or 5 years old a drop and a half: to young people between 15 and 24 years, may be given 2, 3, or 4 drops. To stronger bodies from 25 to 50 years, 4, 5, 6, or 7 drops. But the dose must be greater or less, with a regard had to the sickness of the patient. And in the Stone and Gout, may be daily administred in wine or beer, viz. in the morning fasting, unless the patient be very weak; for then you may give it twice or thrice in a day, and continue this till the cure be perfected; where is to be observed that he must keep a temperate dyet.

In the Leprosy, French-Pox and Scurvy, every morning may a dose be given, and the disease shall totally be rooted out. Otherwise, viz. the strength being too much wasted and weakned, you may give only every other day, viz. so long as shall be need.

In the Epilepsie it may be given daily; and also in the Dropsy. In all Feavers, two or three hours before the fit. In the Plague it is to be given presently, and every day to be repeated: but for a preservative to be drunk every week once. In all other internal affects it must be given daily, until the declining of the disease; but afterward by little and little, the medicine is to be used till the disease be fully cured.

In external, as in fresh wounds by a blow, thrust or shot, broken bones, &c. every day once; with a necessary extrinsical application of a Plaister. In old Fistulaes and Cancers, it may be used once every day intrinsically and extrinsically, the place affected may be cleansed with Mineral Oyntments. For by this means every inveterate evil, how desperate soever, is throughly cured, and pleasantly, without all pain.

But although this be most precious of all medicines, yet there is a menstruum not corrosive, with which not only more easily than with the spirit of wine tartarised, a Universal Medicine may be extracted out of Antimony, and endued with better than the aforesaid vertues; so that for the charge of one royal, in three days time, so much may be gotten as may serve to cure some thousands of men, but also all vegetables, animals, and minerals and metals, are radically dissolved and reduced into their first matter: by which means not only very great Poysons are changed into most wholesome medicines, but also bitter things are deprived of their bitterness: for by it things are so corrected, that they do no more provoke stool and vomit, viz. which are very vehement Catharticks (by nature) being changed into most excellent restoratives. Also fetid things being corrected by it, do acquire a sweet odour. And it doth not only (which seems a wonder) dissolve vegetables, animals and minerals with those things which come of them, but also the very Glasses; wherefore you must alwaies chuse the strongest glasses for digestion and solution, or in the defect of such, the weaker are to be changed every 6 houres. And yet it is not at all altered by those things that it doth reduce and turn into their first matter medicinal, neither in vertue nor colour; for it alwaies keeps the middle place between pure and impure, of which this falls to the bottom, but that swims on the top of the menstruum, which may again be used. In brief, it’s vertues in preparing medicines cannot be enough praised. But it may be compared with the Mercurial water of Basilus Valentinus; and the Alcahest of Paracelsus and Helmont, which I judge to be the Fire of the Maccabees turned into a thick water under-ground. It is a perpetual fire, but not alwaies burning visibly; it is a water permanent, not wetting the hands, the Sope of the Wise, the Philosophers Azoth, and the Royal-Bath.

Which Menstrue though I have known some years, and have often used it with metallicks, and by it have found out many secrets, yet I never thought of its use in Physick, until being askt of one who was a great Student of Helmont, whether I knew the preparation of the liquor Alcahast of Paracelsus; and naming some of the vertues of this liquor in preparing Medicines, I began to bethink my self, and I observed that it was my secret Balneum, that purifies minerals. Wherefore I presently made tryal with vegetables and animals (for I knew the Vertues thereof in metallicks) and I found wonderful and astonishing things in it, which before were incredible to me. I affirm and confess therefore sincerely, that all and every the invented medicines published by others and my self, how rare and costly soever, are most mean things in my estimation. For this Universal Key was wanting to us. For our vegetables and minerals, however by art macerated, cannot be perfectly resolved, and therefore we hitherto have had but part of their vertues. But now we need not much art, labour and cost, to reduce a whole body without corrosives, into the first matter, like in shape to some clear and excellent water, of its own accord casting forth its superfluous terrestreity, and becoming a most wholesome medicine, consisting of the three purest principles; the which cannot be done without this menstruum. For, What else could Physicians extract out of herbs than Syrups, Electuaries, Conserves and Waters? With which Preparations they were not amended, but only qualified with the addition of Sugar or Honey, because there is no separation made of the pure from the impure, or good from bad. For all are left mixt together in the Electuaries and Conserves, but in the Syrups and Waters distilled there is only some part. Extracts indeed by the spirit of Wine are not to be disesteemed, if rightly prepared, but they are no better than their simples; and besides, want that which the spirit of wine cannot draw out, which remainder, though being calcined for the drawing out the salt, which is mingled with the extract, yet that is not of much moment, for fire destroyeth the vertue of herbs, so that fixed salts, as crystallised, do perform nothing in medicine, those excepted which without combustion are made out of the juice of herbs, of which in the third part of our Furnaces Philosophical. But none dares extract the most strong or efficacious sort of herbs for medicine, because they in preparation are not corrected or amended.

But by this means the most strong Herbs, which without this Preparation are poysons, are matured and purified by the liquor Alcahest; so that they may safely be taken against most grievous Diseases. For God did not create these herbs in vain, as some think, which he purposely created that his wonderful works might appear, and that it is possible to take away the Curse from them by a man, being freed from the malediction by the regeneration through Christ. See Opium, Mandrake, Henbane, Hemlock, and other stupifying things, how deadly they are, being cautiously used; which corrected by this Menstrue, become most safe and excellent medicines. How dangerous is spurge, scamony, hellebor, gambugium, and other strong purgers (being administred unwarily) no man is ignorant: all which are by this way corrected, and changed into most wholesome medicaments. Who, I pray, dares eat Wolfsbane, and poysonous Toad-stools, and other venomous vegetables? which are all so corrected by the liquor Alcahest, as that not only they are not poysonous, but are also turned into most safe and wholsome medicines of many diseases, Nux vomica, Levant-berries, and other things that disturb the Brain, are by this means made wholsome; also poysonous Animals, as Spiders, Toads, Serpents, Vipers, &c. are by it corrected, as that not only they are not poysonous, but do resist and expel poyson.

N. B. Consider the Spiders signed with the cross, who change their skin every month, and renew themselves, which the Serpents and halcion do but once a year. How great the vertue of worms, earthy and crude, &c. is in resolving tartarous humours, and the French Disease, many know; What then will they do, being corrected with this Menstrue? The Cantharides and Millipedes are also so corrected, that they may more safely be used in provoking Urine. And if that most venomous Basilisk, of which there are so many fables, whose sight only kills men (which according to the letter is false) could be had, he might be changed into medicine by the liquor Alcahest; as that mineral Basilisk, Gun-powder may be; which in a moment kills innumerable men; also Arsenick, Orpiment, Kobolt, and the like; so that they be deprived of their malignity, and be reduced into very excellent medicines. In brief, its excellent vertues which it manifests in correcting of venomous simples cannot be sufficiently described. Wherefore it’s worth our pains to search it with all our power, that we may prepare admirable medicines, that the sick may not for the future be so vexed with those tedious and bitter cups. Truly I cannot enough admire its great vertues, which have been hid so long. It is not a corrosive thing, and yet dissolves every thing, but some things sooner than others. It changeth and amendeth their natural vertues; wherefore it may be the comfort of Spagyrists, having a long time sought for rare medicines, viz. being that by which vegetables are separated and corrected, and also animals and minerals. Wherefore all conscientious Physicians may have commended to them the Preparation of this universal Menstrue, by the help whereof to prepare their medicines; of which the original and preparation is vile, but its vertues most efficacious, the finding out and uses abstruse. Wherefore it is not obtained, but from God, from whom proceeds every good gift. Do not think then that gluttony and drunkenness, idleness, pride, and lying, the contempt of thy neighbour, malice, avarice, with an impious life, to be the means by which it is to be obtained, for it is only the gift of the merciful God, viz. this Menstrue, the gate and key of which is only Divine mercy. But that thou maist know what is to be determined concerning medicines prepared out of poysonous simples, I will in brief expound that by example; for all vegetables, animals, and minerals, called poysons, making war with humane nature being intrinsically used, and therefore not undeservedly shunn’d of all, are like some powerful unvanquishable enemy, with all his power seeking the oppression and destruction of his contrary, who being checked by a mediator of no less strength, and reconciled with his contrary, does no more (being unable before the reconciliation to resist his powerful enemies) fear the contrariety of his enemy, which now is made his friend, bringing aid for the exstirpating and vanquishing of all such-like (otherwise) invincible enemies. Even so is it with venomous vegetables, animals, and minerals, destructive to humane nature: which by the liquor Alkahest (a checker and reconciler) are so corrected and reduced, that they hurt not, being deprived of their malignity and made friends with men: whereby they are not longer poysonous enemies, but very safe and wholsome remedies, agreeing to humane nature, overcoming and expelling other the like enemies otherwise poysonous and invincible, for by how much the more enemy before reconciliation it was, by so much the more help is brought by it, the reconciliation being made. There is not the like found in nature, which can so suddenly correct Poysons, and reduce them into their first matter, and bring them into very wholsome essences. Let religious Physicians then that can, get this. And so I end this declaration (not without cause set down) which will move those hearts which are not as yet hardened. This certainly is a true Philosophical correction, with which that which is malign is turned into a wholsome substance. What profits that correction, I pray, which is made by the admixtion of other things, as in the mixture of Catharticks and Cordials? Truly nothing, neither can the Cordials do any thing but debilitate the Catharticks; for nature is not at once able to expel a purging poyson, and attract a thing confortative and corroborative: For a Purge being given, forthwith that shews its strength in the body, whose malignity nature resisting, desireth to expel it, before that it can attract the confortative; wherefore that friend is expelled, together with the disease. The same happens in the mixture of sugar, honey, and other sweet things with bitter, sharp, and tart, &c. whose unpleasantness is not corrected by sweet things, but only dulled, thereby acquiring another smell and taste, without any other essential alteration. Which correction is like to that which is made in Taverns, amending the air with sweet fumes, which before was infected with the spittings, spewings, and stinks of rustick drunkards, which is to rusticks an excellent correction, attracting the ill as well as the good aromatick odour, being by drunkenness deprived of their judgment, but not so to sober men enjoying the use of Understanding, to whom that seems a rustick correction. In this manner (not to be commended) are at this day simples corrected. But a true and Philosophical correction is done by it self, without the addition of other things, by benefit of the fire only, as well actual as potentially moist, by ripening, mending, and separating the malignity; which is done by the liquor Alcahest; as it is called by Paracelsus and Helmont.

But whether this my liquor be the same Alcahest of Paracelsus and Helmont, it matters not if it perform the same things.

Fire, and a fiery vertue may do much, but not by burning and destroying, but by maturation and nutrition; and feeding and moistening. Of which moist Fire, see Artephius, Bernhardus, Basilius, Paracelsus, &c. for maturation is not done with cold things, but hot, promoting germination. And what ever Nature hath left imperfect in the vegetable, mineral, and animal kingdom, viz. accidentally; that may be amended by Art with the liquor Alkahest, which is the best way of correction, until by benefit of art, and the help of nature, some better thing be found out, &c.

And these are the vertues of that wonderful liquor Alkahest, which is made use of in the preparation of medicines: And, because it is said before that it shews its vertues on metallicks also, I could not conceal them from the studious. But all its vertues shall not here be related, for it is endued with so many, that no mortal is able to number them. As for me, although by divine favour and the instruction of that excellent man Paracelsus (excellently in a certain place, but observed but by few; describing it, speaking of it briefly, but very plainly and clearly naming it) I did obtain the knowledge thereof, which afterward daily I did more and more encrease, so that I could hardly believe that any ever had spent so much money and pains in the searching of its vertues, for the trying of metals: yet I must needs confess, although happily I have made more tryal therein than any other; that many of its vertues are as yet unknown to me. Seeing then that its vertues and strength cannot all be tryed by any man, by reason of his short life, although searching an hundred years; and that by our merciful Father only to a few, and but part of the knowledge of its wonderful and incredible force, is granted, to the glory of His Divine Name, in favour of the poor sick, which none, how learned soever, with his ambitious learning and craft could ever obtain. Therefore some excellent gifts being given from the Father of lights, the Omnipotent GOD, to some of His Children, gratis, and out of meer mercy, viz. for some causes, I easily believe, that it is not His Will that it shall long be kept close, but be revealed to the world, to the glory of His Name, and the benefit of our poor neighbour. Wherefore I could not longer hold my peace, hiding my talent which I received gratis, though small, but communicate it gratis to my neighbour; but so that the Divine mystery may not be gotten by those ungodly abusers, but only by the worthy through divine favour. I affirm therefore expresly, that in whole nature such a thing may not be found; for not only by its help all animals, vegetables and minerals may be reduced into very excellent and safe medicines, but also be brought into the first matter; minerals and metals may be purified, washed and fixed, and so changed into better bodies. That which is worthy admiration, that in so vile and mean a subject should lye hid so great vertues, by which alone without any other art, may be acquired riches and honours, and lost health. Than which thing, what doth mortal man more need in his misery, besides the Divine Word, the comfort of the soul, than for necessary sustentation of life, soundness of body, and honest report before God and men? All these things may be had with this subject, so that one need not to involve himself into any other troublesome art or vanity of this world, having this secret, whereby all necessaries may in abundance be procured: of which gift that this unclean world is unworthy, I do affirm sincerely, because it swells with ambition and avarice; for which we are not able to give God the Donor sufficient thanks in our whole life, wherefore I would have all what state or order soever earnestly admonished, that they do not use this gift from Heaven to the destruction of their souls, but in thankfulness to Him that gave it, and every way to the good of their Christian Neighbour.

First, it (viz.) the Philosophical Menstrue, doth radically dissolve all minerals and metals without noise, and reduces them into very safe and wholsome medicines. Out of gold it makes potable gold; out of silver potable silver, and so consequently of other potable metals; so that it may well be called The Universal Mercury.

Secondly, This secret Menstrue purgeth, washeth, and transmuteth minerals and metals to a more noble species; wherefore it may well be called Sapo Sapientum, by which the saying of the Philosophers is confirmed; Ignis & Azoth abluunt Latonem.

Thirdly, By it all minerals and metals are matured and fixed, so as that afterward the immature gold or silver incorporated with them, may by cupellation be drawn out with gain; wherefore ’tis deservedly compared to Hermes seal.

Fourthly, It makes metals volatile, and radically conjoyns them that they abide together, and one act on the other in the fire; it destroys and revives, kills and renews; wherefore it is compared to the Phenix.

Fifthly, It separates metals without any loss, and that speedily; but after another manner than corrosives, so that each of them may be had by themselves. For Example: Being about to separate gold, silver, copper, iron, tin, lead mixt; one, or two, three, or four of them mixt, that they may appear each by themselves, without the loss of any, you need not cupellate the mixture with lead, which way only gold and silver are gotten out, with the loss of all the rest: but by this way they are all preserved, where by turns, one after another, they are extracted wonderfully and swiftly, in half an hours time, by this sharp Vinegar of the Philosophers, &c.

Sixthly, By it metals may suddenly be mortified and reduced into transparent glass, irreducible, and like Amausa, but reserving the propriety and nature of every metal: which in the reduction of Gold do give perfect silver; whereby is confirmed that saying of the Philosophers, The corruption of one thing is the generation of another; and that of Paracelsus, Ex aliquo fiat nihilum, & ex nihilo aliquid. But this incombustible water, or permanent water, shews the truth of the Philosophers writings, generally mentioning it. In it the solution, putrefaction, distillation, sublimation, circulation, ascension, descension, cohobation, inceration, calcination, coagulation, fixation and fermentation, &c. in their work to be done at one time and one way: In which only operation all the colours appear of which the Philosophers make mention; as the head of the crow, virgins milk, dragons blood, peacocks tayls, green and red lyon, &c. There is also by it demonstrated the truth (by the liquor Alkahest) of that Hermetical saying, That which is above, is as that which is beneath, &c. and many other things are performed by its help, as making that secret Sandivogian Chalybs; also that long sought-for oyl of Talc.

So far (courteous Reader) hath come my Experience; neither doubt I, but by it to obtain that universal Salamander which lives in the fire.

These things which I write are true, and no fallacies. And though this secret be incredible to the ignorant, for the wonderful vertues it sheweth in the preparation of medicines, I would willingly publish it to the World for publick good, but on consideration I held it not meet to communicate it for certain causes. But only lest the knowledge of it should perish, and that the true (and almost extinct) medicine for the curing of diseases vulgarly incurable, might flourish, I have revealed this secret menstruum to two friends, viz. its preparation and use. [See the preparation in Mirac. Mundi, and Apology against Farner.]

But do thou not think, because I write of these high things, that I do intend to make common the Secret to all in general; not so, but I endeavour to confirm him that seeketh, and give him occasion to Search this secret deeper; which being found, he shall not only find the truth of my words, but he shall daily by exercise obtain far greater things than these.

And because I have never aspired after vain riches and honours, nor never desire them; I might well be perswaded to leave to others, as yet not hating the wicked World, my troublesome labours, because in this my painful age such tedious labours are very burdensome; besides Philosophy hath pointed me another way, so that what I am able I have determined to abstain from these vanities, and to seek a perpetual good, the life of rest; but my counsel shall not be wanting to those that seek it: for besides moved with the former reasons, also seeing innumerable many vain philosophers, as well learned as unlearned, uncessantly working, and losing their time and labour, and at last despairing, are perswaded that there is no truth in the Philosophers writings, but to be all filled with lyes and deceits; whence royal Chymistry is disgraced.

But this menstruum sufficeth to defend the writings of the Philosophers, without the metallick transmutations; so that I verily believe the time to be near, when the Omnipotent GOD, before He judge the World by fire, will shew His omnipotency to the Nations, by the revelation of the wonderful and incredible things of nature; of which, transmutation of metals is not the least, which in the third part of this Mineral Work I shall deliver to the last age, (being acceptable to God) to the profit of my neighbor, and for demonstration sake. Wherefore I now pass over such things, with a firm hope, that this faithful Admonition shall be received as an undoubted and infallible truth.

The Antimonial Regulus, a radical metallick humour, may help to perform wonderful things, for being reduced to a water without a corrosive, it resolveth all metals, cleanseth, washeth, and purifieth them, and turns them into a better species, so that particularly not a small gain may be from thence received. But how it may be reduced into water, and how by its help metals may be resolved, volatilized, and again fixed, hath been demonstrated by Artephius, Basilius and Paracelsus; wherefore we need not here repeat their writings, but refer the Reader to their works.

But not only the Regulus, but also all Antimony may many waies be used in the separation of metals, viz. For the extraction of hidden Gold, which not be done without Antimony; as shall appear by the following example. When you find a marcasit or other ironish fossile, that will not yield to the tryal by lead, add to it three parts of Antimony, and being well mixt, melt them in a covered crucible, and being melted, pour it into a cone; and when all is cold, separate the Regulus, which purge again by fire as before, and thou shalt find gold contained in the aforesaid fossile: And if it be indued with more plenty of gold, for it is not all drawn out at one time, viz. with the first Regulus, another Regulus is to be melted, by adding more iron and salt-petre, which is also of a nature near to Sol. And if these marcasit fossiles are not ferreous, you must in the first fusion, add iron and nitre to them, or else they yield no Regulus. By the adding more scales of iron, more Regulus is made, and for the same use as that is, of which above in the fusion and separation of extracted gold; weights also may be made out of the dross. And thus are lapis calaminaris, marcasit, kobolt, zink, talc, and other fossiles separated, viz. containing gold.

But all gold containing iron (as that of Stiria, Carinthia, the Granacia, and of Transylvania &c.) may this way be easily separated with profit, by the help of iron. And if the iron have no gold, yet if the Antimony have it, it may thence be separated by fusion with iron, viz. if it be brought to a Regulus. The rest of the Antimony may again be fused with new iron and new glass of more weight than it, but less than this, and be reduced into a Regulus fit for the following uses. Out of the dross let weights (that nothing may be lost) be made, that thou maist have the more gain; as may appear from the following example.

When you have the Antimony, a hundred of which contains two duckats, if you will separate the gold; take a hundred [weight] divided into three or four parts, fuse it according to art, adding a little iron and salt of ashes, and reduce them into small Regulus’s, weighing a pound or two. Then melt the dross with half the weights of the iron in a large and strong crucible, and thou shalt have more Regulus’s about fifty pound or more, dross 40 lib. which make weights of, or else guns, &c. the rest, about eight or nine pounds, will vanish into smoak. And so thou hast reduced the gold contained in a hundred weight, into one or two pounds, which thou maist sublime by fire into flowers (leaving the gold in the fire) for its uses, but those 50 or 60 pounds of the Regulus’s prepared by adding much iron, they having little or no gold, you may mingle with tin for its beauty, hardness and sounding, to make divers sorts of houshold-stuff, as platters, dishes, &c. for tin mixt with the Regulus looks like silver for whiteness and hardness, and sounds like it, nor is it so easily dulled as unmixt.

Now let us weigh what gain may come from the separation of the meanest Antimony. Put case that a hundred weight of Antimony be sold for three Royals (for so for the most part the Polonian is sold, than which, although that of Hungaria and Transilvania be dearer, yet this hath more gold) to which add 60 pound of iron, which is sold for half a royal, and the charge of coals and crucibles requisite be half a royal more: the total of the expences is four royals, for which take two duckats in gold, sixty pound of Regulus, eighty pound of dross, and one or two pound of flowers. Those 60 lib. of Regulus may be sold at the price of tin, whereof a pound is sold for a quarter of a royal, and then their whole price is fifteen royals. Then the eighty pound of refuse made into weights, may be sold at forty shillings, or at least twenty four shillings, or half a royal; and all things being considered and reckoned, as they ought, there may remain the value of sixteen royals.

And though the Antimony should yield but one duckat, and a pound of Regulus should be sold at the eighth part of a royal, yet the remainder would be above six royals: And in a day there may easily be two hundred weight separated by two men. And then suppose it should contain no gold (as some Antimony doth not) yet may four or five royals be gotten daily.

But when you have Antimony, one hundred whereof contains three, four, or five duckats, and iron requisite to the separation containing one or two ducats, then there is so much more gained. Then let him that undertakes this business seek for the best Antimony and iron, and he may well gain in a day twenty, thirty, and sometimes sixty royals.

N. B. And if you should have so much Regulus that you could not mix all of it with tin, for want thereof, then it may be sold in parcels, so that one ℔ may go at a fourth part of a royal; by which means the daily gain may not be diminished, but may be rather encreased; as may be seen by what follows. The Regulus of Antimony is the masculine species of Lead; whose first being is gold impure and immature: but the first being of common Lead is impure and immature Silver; as experience witnesses; for Antimony being purged and fixt, yields gold, but the common lead only silver. And because Antimony, which is better than common Lead, is called the Philosophers lead, or their secret lead; of many so named, but known of few; not that the thing is unknown, or of an unknown original, but by reason of its hidden proprieties; therefore I say that its vertues are not all to be known by any mortal, though he should have a hundred years to search into wonderful nature, for it is unsearchable, and the creator of all wonders, let him injoyn himself silence, neither let him glory in the knowledge of it, who hath not made tryal of it; for in it, through it, and by it, Nature and Art do strive for perfection. Of which more elsewhere.

Having mentioned Antimonial Regulus, which is Lead and better than the common. It must also purify impure metals, wash them, separate the occult Gold and Silver in them; that which the common Lead can do, to which, if those be added, it attracteth the more impure part in the Cupel, which it converteth into dross, and draweth down with it into the porous ashes, leaving the purer Gold and Silver in the Cupel: but from some Tin and Copper not yielding to the Lead, nor willing to be washed by it, it cannot extract their Gold and Silver; neither hath any one written the way of separation by it. Lazarus Erker indeed hath described (and others also) the way of separating Silver from Tin and Iron, which is not to be disesteemed if it be accidentally mixed with Silver, which is separable that way, but not so, being generated in, and radically mixt with them, requiring other Lead, willingly embracing Tin and Iron, which nothing but Regulus can perform.

But seeing Tin and Iron do for the most part, contain much Gold (but chiefly Tin) viz. inseparable by the common way, it will be worth our pains to seek another Lead and way of separation; as it is apparent to Refiners, proving Tin and Iron by the common way on a test; whilst Tin and Iron melted in the Lead, do forthwith shew their stubbornness by innate proprieties and forsake it, viz. as a contrary rising to the top like dross or ashes, without any separation, Gold and Silver being excepted, if accidentally mixt together, which are left with the Lead; but not so being hid in their middle or center. But that the truth hereof may appear, I will demonstrate it by example: Place on a test under a tyle 16. parts of Lead, and one of Tin, after the manner of proofs, give a fusing fire for to separate the dross; and all the Tin almost flying away, will at the bottom be burnt, and separated like ashes, being sublimated on the top of the Lead; not deprived of its Gold and Silver incorporated together, which afterward I shall demonstrate, when all the Tin is sublimated from the Lead, and calcined, and the test taken from under the tyle, and the rest of the Lead poured off, and you shall find after cupellation no more Silver than the sixteen parts of Lead did contain before, if they had been cupelled without Tin; sometimes less, Some part being taken away by the Tin in the examination: the same is done with Iron, altho’ thou shouldst add Copper with glass of Lead, to retain the Tin and Iron, thereby to separate their Gold and Silver, you would effect nothing: for although some more Silver may hereby be extracted, yet that would not come from the Tin or Iron, but from the Copper: it may therefore be extracted another way, of which, hereafter.

In the mean while I will prove clearly, that the separation of tin and iron by common lead, thereby to get their gold and silver, is of no value, which being left in them, are turned into ashes and dross.

Take any tin, and reduce it into ashes by lead, or agitation, on a smooth earthen vessel (tryed before, by the common way, for distinction sake, which calcine well, that the corporeal tin powdered, may be calcined, or being melted, may be separated from the ashes). Then take of these ashes one part, and of the following flux, or of that a little after six parts or more; being mixt, fuse them in a strong crucible with a strong fire, until the Flux have Consumed or drunk up all the calx of the Tin, and of them both shall be made one, viz. yellow or red Glass, which may be tryed with a crooked wier put in: which if it seem not clear, the crucible must be covered again, and a greater Fire be given, until the Fire be perfect; which labour in one half hour is finished: which done, pour it into a brass mortar, afterward to be covered, until it be a cold, that it leap not out and be lost.

Afterward powder it, which with calx of Tin, mix the equal weight of filings of Iron; being mixt, put them into a strong Crucible (because the Flux is very penetrative) covered, and give a strong fire for fusion half an hour: which done, pour it out, for the Tin hath made separation, and reduced some part of the Lead out of the Flux, sinking to the bottom to be separated when it is cold, to be reduced into dross on a test, and then to be cupelled, and you shall find grain Gold drawn from Tin without Silver. And if before you weigh the calx of Tin by the lesser Hundred weight, and after that the grains of Gold, you may easily conjecture how much Gold is contained in the whole hundred weight of Tin ashes, viz. at the least 3, 4, 5, or 6. Lotones, or half Ounces, if thou work aright.

See then the Fault is not to be imputed to the metals, but us, being ignorant of the separation of the Gold and Silver.

You should not perswade your self by this means to get much wealth out of Tin; for I have not written this for that end, but only to demonstrate the possibility. And if thou think that Gold will come out of Iron by the fluxing powder, mingle then filings of Iron with the Flux, before thou put in the calx of Tin, and thou shalt find in so doing, that Gold doth come neither from the Flux or Iron, but out of Tin; then being hereby assured, that ’tis the Tin which contains Gold, thou mayst consider, how most conveniently that may be extracted, viz. with other Lead, and another way, as shall be hereafter taught. Neither think that Tin contains no more Gold than you have heard; for more there is if you can wisely extract it: neither do I deny, that more Gold may be extracted out of the Tin, but more care than this is to be given, if you desire more plenty. But Gold may thence be extracted, not only by Flux, but diverse other wayes, in diverse weights; for what is written, is only for demonstration of the possibility, that the Gold contained in the imperfect metals, may be extracted by a secret separation.

℞ one part of very pure and white Sand, or Flints, having no Gold fusible; to which, add three parts of Litharge of Lead; being mixt, fuse in a very strong Fire, that thereof a transparent Glass may be made of it, which pour out, that it may be cold, and reduce it to powder; which use in the aforesaid manner. But you may ask, why Sand and Flints are mingled, seeing they are not of a metallick nature: to which I say, the calx of Tin, cannot, as also other Fossiles be Examined by Lead alone, for the following Reasons, viz. because in the Calcination of Tin, its metallick nature is hidden, but the impure and earthy parts are manifest, wherefore it hath no longer affinity with Lead and other metals; unless the hidden parts of the lead be manifest, and also other metals and the manifest be hidden, for then they easily embrace one the other, and are again mingled well, and not altered.

What belongs to the alteration of other metals doth not belong hither; for to this place only pertain Lead and Tin, the alteration of which is demonstrated by this tryal; whereby it appears to be thus.

Lead reduced into ashes, by it self, or into Litharge, and deprived of its metallick form, cannot so in this work be used without the flints or sand, for the following reason. The lead and glass thereof made by it self is very fusible and volatile; but the calx of tin is very difficultly fused: which two calxes, although they should be mingled to fuse in a crucible, yet would not be mingled, nor being fused, embrace one the other, by reason of the difference of their fusibility; because the calx of lead alone being fused by a small fire, will perforate and penetrate the crucible, the calx of Tin being left in the crucible: wherefore you must add sand or flints to the lead, viz. to hinder its fusibility, that it may endure the same degree of heat with those that are difficultly fused, and further their flux. For like things do mutually affect and embrace each other; as water doth water, oyl oyl, and glass glass; and metals other metals; but water is not mingled with oyl; neither are glasses mingled with metals, but metals with metals, and glass with glass, whether it be made of metals or out of sand. Wherefore they greatly err who mingle the calx of metals difficultly miscible, or other hard things with lead to prove or examin, not considering that corporeal lead hath no affinity with them: who remaining in their errour, and not weighing the thing further, consequently can find nothing of any moment.

But when the calx of metals united with lead by a medium, as flints or sand, are brought together into transparent glass; then the lead being precipitated and separated from the mixture, it cannot be, but that the gold and silver contained in them must be carried away with it. This is a true and philosophical tryal, and not to be contemned, for many things may be by it performed.

N. B. But this is not to be passed by, that in the mutual mixture and fusion of the glass of lead and the calx of tin, and other hard metals, one may easily err, viz. in the precipitation (which is done with the mixture of iron) of the gold with the lead into Regulus, by either the excess or defect, so that nothing may be gotten, which is committed in precipitation. For if the mixture stand long in the fire not fused, it is burnt, so that it cannot well be separated, and if it stand too long fused in the fire, the gold is attracted by the dross, by reason of the mixture of the iron, having great affinity with the gold, so that by this means nothing can be gotten: wherefore the Work is to be done warily, and with wisdom and industry. You must have a care you burn not the Regulus of lead with too much fire, when you reduce it into dross; for fear of attracting the gold from the iron, and turning it into dross. And although this may by Art be prevented, yet we must not presently create every one Master of Arts, it requiring diligence and daily exercise, besides the reading of Books. But this Secret shall other where be communicated.

This admonition then I give, that thou do not impute thy errour (if thou dost err) to me, but to thy self, for what I have written is true: and do not thence infer an impossibility of attracting gold by iron, out of lead, and of turning it into dross, which is no wonder to me, though it may so seem to thee. Which he who hath the knowledge of metals will himself easily perceive. But that thou maist be certain, try the certainty after the following manner: Take two hundred lib. of lead, of the lesser weight of the Refiners, put it on a test under a tyle; add eight or ten lotons of pure gold, of tin two or three l. six or eight of iron, viz. of the lesser weight: make them flow together an hour to make dross; as Examiners use to do; then pour it out, and separate the lead from the dross, viz. to cupel that which is separated, then weigh the grains of gold left, and thou shalt find half of it consumed by the dross. If this happen to corporeal gold and fixt, How will it be with that which is newly extracted out of an imperfect metal? Therefore you must diligently search out the natures of metals, and then such cases will not seem incredible.

From hence then, and other Examples mentioned it appears, that that separation which is done by tests and cupels, is not true and legitimate; and consequently, that another profitable separation of metals is to be sought; because by this the greater part of gold and silver burns into dross, witness Experience, for which cause the former example was alleadged; whither belongs the proof, viz. how much gold the dross hath attracted, which is done as followeth: ℞ the remaining black dross, to which add a double weight of salt of tartar, put it in a crucible filled but to the half (for fear of boyling out) and covered, that nothing fall in, under a tile or among live coals, one or two hours space to digest; and a new Regulus of lead shall be precipitated, which separated from the dross, you may cupel, and you shall find new grains of gold attracted by the iron in the dross, and now separated by the salt of tartar, overcoming the force of the iron. And so you have heard from two examples, how in the coction of the separation gold may be drawn out of the lead by tin and iron, and that therefore there is need, that gold be separated by the Antimonial Regulus out of the aforesaid metals, and not by lead, if you would extract the true substance with gain.

N. B. Gold may likewise be separated out of the glass of lead (being first dissolved with the ashes of tin) with coal dust, adding it in the flux and stirring it with an iron wier; and also with common sulphur, by burning it on it: but the aforesaid way with iron, is to be preferred before those two which spoyl the gold, &c. wherefore the remaining dross is to be gathered, which by some abstracting furnace by other means may be tryed, for to recover the spoyled or lost gold and silver.

And all these are alleadged to demonstrate that the gold in tin and iron is to be separated by the Antimonial Regulus, and not by Lead. But how this separation may be perfected, you shall hear in the third part, where we will treat of lead, explained by Paracelsus, in his book called Cœlum Philosophorum, and other artificial Chymical labours: wherefore here we omit it, being superfluous to handle one thing in divers places. In the mean while exercise thy self in lesser things, that thou maist be more fit for greater when they shall be set forth. But wonder not at my liberality in publishing so great secrets, for I have reasons for it. Such a burden is too much for me alone, neither doth it profit the Covetous to sell his goods to them which keep not their words, nor pay the money, after they have obtained their art, which hath hapned to me. Wherefore I have determined to communicate some secrets to all the world indifferently, that the poor may receive some profit by them; knowing that though I write plainly, yet that all will not at the first view obtain their desires. For some are so dull, that they cannot imitate a work though often seen. For some have often visited me, to see my new manner of distilling, which though it was sufficiently demonstrated to the eye, yet they could not imitate it, till with often perusals at length they have found the right path. Others have left it as too hard a work, when it would not presently succeed, which if it hapned to those who had an ocular demonstration, how much more difficult will it be and hard to them who have nothing but what they have heard or read. Wherefore I am certain, that though I should publish every one of my secrets, yet could they not be performed by all men, my coals and materials being left sufficing for my necessity. Wherefore I fear not to publish, the next opportunity offered, divers profitable and excellent secrets, viz. in favour of all and every one.

As for that spirit of salt necessary to this work, you may find it in the first part of my Philosophical Furnaces corrected and amended; but the way of separation in the fourth part.

And so I finish this work, being published in favour of those who by war (though honest men) are reduced to poverty. But what things are deficient in this little tract shall (God willing) be delivered in the next (which shall follow in a short time) largely and clearly without fraud.

THE SECOND PART OF THE Mineral Work. — A Preface to the Reader.

Courteous Reader,

Whereas in a former little Book, lately by me published, I mentioned this little Tract of the Generation of Metals, and through want of time, could not hitherto make it publick, although earnestly desired by men of the meanest and highest condition: I have now determined to spare so much time from my other Imployments, as to do this Work for the publick good, no ways doubting, but that (although this my opinion of the Generation of Metals, doth not agree with all the Philosophers) yet will it get credit from, and the assent of not a few quick-sighted men.

That which I here declare, I do not exhibit it with flattering words, or many circumstances, or the testimonies of other Writings, but with a naked and genuin simplicity; for which very cause I would not make this little Tract too prolix, but have unfolded my mind with the most Compendious stile that I could. But let none think that I endeavour to weaken and nullifie the Opinions of other men concerning the Generations of Metals, and obtrude mine in the World, no, not in the least: I leave to every man his free will, and the Liberty of viewing others, who have written Monuments of this thing, and of comparing of them with my writings, that he may evidently perceive which of the two Corresponds most with Nature and Truth: I aim not at any Honour hereby, as if I were wiser than the common sort: Nor do I reap any benefit by making this little Book, but ’tis done only for this end and purpose, That (because I have formerly written of Metalline things, and have also made mention of this little Tract of the Birth and Nativity of them) I may give light unto my Writings, and render them more easie to be understood; for I should most bitterly suffer, if but one only should be lead into errour by my Writings, but I trust that the light is springing up unto many, by the guidance whereof they will more cautiously handle than hitherto they have done. Let the Benign and Merciful God, our Father of all things, of whose Wonders the Heaven and Earth are full, give unto His poor needy Children that which may tend to the Glory of His most holy Name, and to our health.

OF THE
Birth and Nativity
OF
METALS.

There have alwaies been many, and various Opinions concerning the Original of Metals and Minerals, to wit, of what matter they are first of all generated in the Bowels of the Earth; and how come to such a fixity, insomuch, that a young Beginner in this hard Science, hath been in suspence; which of them he should assent unto, and by what Phylosophy he should direct his course.

And whereas, throughout the whole Universe in so many Nations, there are so many men, both of high and low degree, as well Learned as unlearned, who busily seek at this day, to get their Felicity from the Metals; and whereas, without the true Knowledge of them, nothing at all of profit can be had (for by what means I pray can any one convert any imperfect Metal into a better, if he be ignorant of what Parts it is composed; into what Parts it is to be resolved before that it can obtain a more Noble Form) and that the Knowledge of their Generation is worthily necessary for their Melioration; we will in a few words clearly evidence, What is to be considered as to their Nativity. Although the whole Company of Phylosophers do almost unanimously testify, (but yet in succinct, obscure, and ænigmatical Terms) That Metals receive their Generation from above, by the force of the Stars, and are produced in the bowels of the Earth; yet some there are, who contend very ignorantly, and affirm, that Metals have not any seed at all, as other Animal, and Vegetable things have; and that (upon this account they have no propogating faculty, but were produced such in the belly of the Earth, by GOD in the first Creation of things). But this Deceit is too gross, and palpable, and may be met withal most easily, by daily experience, declaring the contrary. For when being found in the Earth, they are by the Miners brought to light, we abundantly, and ocularly perceive, that even now they daily grow, and will not cease from this motion, unless rob’d of their Vegetable Vertue and Life, by external Accidents, which very thing convinceth the Opinion of Errour. Some there are, who teach that God, when he made the World, did instil into the Matrix of the Earth, not the Metals themselves, but their Seed only for its own propagation; which, if so, then long ago, would this Seed have afforded a new harvest of it self (of which, no footsteps are any where extant) by its own absolute Vegetation. Know therefore, that the manner of the Metallick Seed is far different from that of the vegetable and animal Seeds, which are perceptible to the sence of sight and feeling.

For the Metals are not all together created in the beginning of things, but begotten in length of time, out of the bosome of the Elements; and on them, being created by the Omnipotent GOD, is this Command injoyned, and this Power implanted, that they should give growth to all things, by their Vertue and Efficacy; for accomplishing of which thing, the one cannot in the least want the Company of the other.

For the Stars or Elements of Fire, delivers out the metalline Seed out of its own bowels; which the air carries down into the Water, that it may adapt to it self, a palpable form or body, which the Earth (embraceing it) doth cherish, nourish, and augment from form to form, until it comes to be a perfect Metal, which it (at length) brings forth into the light, as a Mother doth her mature young one; which Conception and Generation of the Metals, taking its Original at the very beginning of the World, will alwaies continue even unto its Dissolution.

For by the efficacy of the Elements, new things are from thence generated, and contrarily, old things are destroyed; which thing is not only done in Metals, but most apparently in Vegetables and Animals: for none can deny, but that various Hearbs, and little Animals are produced upon this Stage, by the alone vertue of the Elements, without planting of the Herbs; and without the Seed of the Animals, which to pursue, I could lay down many Documents, were it needful, but ’tis altogether needless, to say any thing of that, of which none are ignorant. And now, who will not believe, but that the same may be done in Metallicks. God Omnipotent hath implanted in the Starrs, or Element of Fire, the vivifying prolifick and seminal vertue of all things, which power it doth not keep shut up within it self, but sends and lets it down by Divine appointment into the earths center, by mediation of the air and the water; which fiery beams cease not, by reason of their implanted impulse and vertue, to go forward, until they do at last meet with a place, beyond which it is impossible for them to go, nor can they stay there any longer, but leaping back from the center unto the circumference, are dispersed throughout the whole earth, cherishing and impregnating it: which thing, unless it were done, and those sidereal vertues should remain in the center of the earth, and never flow upwards, nothing at all would grow upon the Earth. But because heat, and whatsoever is of the fire, is endowed with this nature, to go forward as far as it can, and where it can go no farther, ’tis struck back, and leaps from the center to the Superfices; which thing is evident in a burning-glass, whereinto when the Solar beams fall, and cannot penetrate the compact and polisht metal, they are dispersedly forced backwards, and in those fiery beams, whilst (every where) they leap back, do in the porosity of the earth snatch up, as it were, a fat humidity, adheres thereto, and by mutual mixtion are coagulated into a certain palpable Essence, out of which, according to the purity or impurity of the place, a pure, or an impure metal is with length of time produced; because a metal doth not presently become ripe in the same moment of time, but the Seed of the Metal is by little and little nourished and increased in the matrix of the earth, with the heat of the central fire, until it attains its perfection.

Like as in the generation of Vegetables and Animals, it comes in use, whose Seed being received into the suitable matrix, takes encrease from thence by little and little, until (if no obstacles prevent) it obtains a predestinated and appointed form, whence ’tis, that according to the purity of the place the metals are also varied: For it is but one only seed out of which Metals and Minerals do proceed: but the place and other accidents are the cause of their Unlikeness, as we shall prove in the subsequent writing.

But to some men it will seem monstrous, that I say there’s a place in the middle of the Earth, the which nothing can pass through or penetrate, but is stopt; that which is heavy remains there, but the more light is carried backwards: which opinion it will be worth while briefly to explain.

In the Creation of the World, the Elements being as yet not separated each from the other, but being a Chaos, God instituted their separation, and ordained a place where the more ponderous part of the mass should be separated, (which is the Earth) which thing is even continually done, because every heavy thing or earth knits it self to its assigned point, as a Bee doth to his hive, from whence at length this Globe is made or born, upon which we inhabit: Presently after, that which was next in weight, the water, made its separation from the other Elements, and encompass’d the Superfices of the earth, having the same center with the earth, insomuch that if the earth were not, the water it self would have chiefly or primarily encompassed the stable and founded point of Gravity or the Magnet; but because the earth exceeding the water in ponderosity, doth intercede, it worthily assumes its appointed place, and takes the waters upon its back.

Now, as the other two Elements, the lightest of them, the Fire, God likewise sent to its proper aboad, a place most remotely distant from the inferiour Globe of the heavy Elements; the other light Element, the Air, being the medium between the fire and the water, God hath set it between them two, that constantly touching each the other, they might mutually circulate, cherish, and uphold each the other, until being at length dissolved, they are reduced into their own nothing, from whence they were produced.

For the Fire cannot burn without the Air, nor the Air be conserved without the Water, nor the Water be nourished without the Earth, nor the Earth (being as it were dead) bring anything to light, except the Element of Fire doth first spiritually instill thereinto its own seed, whence it is afterwards made corporeally and sensibility, such as is necessary for all growing things.

And now, lest what I have spoken (viz. that the Earth hath its own center unpassable by any thing, whereinto the sidereal rays striking, are contracted into a streight room, and (driven back) from thence are sublimed and distilled throughout the whole Orb, from which all kind of Metals and Minerals (by the help of the Earth and Water corporifying them are produced) may seem a fable.

Know, that this Philosophy is demonstrable by many uncontroulable reasons; which Philosophy I do not my self only embrace, but also many more have done, ’mongst whom the most famous Sandivow is not the least, who writ, That in the Earths center is a vacuity, in which nothing can rest, the which thing even the reason or order of Nature seems to evidence, in whose middle point a void place is necessarily requisit, into which all the vertues of the Stars may pour out themselves, may mutually operate upon each other, and excite a marvellous heat, permitting neither delay or quietude for any thing in that place: but from thence, even the unbroken vertues of the Stars are by little and little enforced to go back unto the circumference, where joyning themselves to the most pure earth, they exclude a metallick child; so that you need not wonder, because of that most intense heat that sways there, when as all the Asterisms, the Sun, the Moon, the other Planets, with Starrs innumerable, do into that place inject their powers with all their might. If you consider but the solar magnitude only, being by Astronomical Calculation 64 times the bigness of the earthly globe (omitting to speak of the other innumerable huge bodies, that jointly cast their influences into the belly of the earth) what an unspeakable furious heat thinkest thou that all these will give, which in the center of the earth muster up their vertues, and make them manifest and efficacious: Consider a little how much one pugil of the Sun-beams can do, being taken in a concave glass, or a metalline ring well polished, or any other instrument, and straightened into the center for a concave-glass rightly made, having but the Diameter of a span, doth easily burn wood, or any combustible body; but if the Diameter be two spans, it melts with the Sun, Lead, Tin, Bismuthum, and other metals easily fluxible; if 4 or 5 spans, then it melteth Copper and Silver, and so mollifies Iron, that it may be wrought upon the Anvil. If now experience evinceth this thing, that a little handful of the beams collected and strengthened into a point, be of so great force as to melt even metals, and to fume away ☿, ♁, and Arsnick, Auripigment, Koboltum, and other volatile and immature metals of like kind; what thinkest thou would be, if the beams were congregated the compass of 10 or 20 fathoms, doubtless they would burn up all other metals, except Gold, like a flame, and elevate them into fume? And what are 10 or 20 fathoms, if compared to so many thousands of thousands which are attributed to the Sun, whose heat (passing by to speak of the other great Starrs) if it were congregated into one place, (which is so done in the earths center) what an incomprehensible burning heat, thinkst thou, would be there? verily nothing would be fixt enough to resist the burning; and indeed there is nothing in reality that doth resist it, whence necessarily that point is vacuous wherein nought can rest or remain.

Thou wilt object, that I speak of many things, but prove a very few; for who was ever there, and beheld such a Cavity? I Answer thus, that albeit, there be no ocular Testimony of this thing, yet naturally Phylosophy affords Testimony sufficient, whereby ’tis in very deed demonstrated, that such a place there is: now none denies, that the Sun and Stars by their motion do inviron the terrestrial Globe, and imprint their beams thereon, which being granted (for no sober man will contradict this) it also follows, that those hot and invisible beams do by an innate force and vigor go forwards, until they are somewhere stop’d, and a further progress prohibited them; which thing is done in the middle most point of the Earth, or all the Phylosophers are altogether Lyers, who unanimously believe, that the heat is carryed directly forwards, and not backwards: but behold an apparent Example of this thing: Put a Coal upon some thick brass, or iron plate, and thou shalt see that the side under the Coal will first wax hot by the penetrating heat; take off the Coal and try with thy hand, and thou shalt find it hurtful by the overmuch heat; try also the under side of the Plate, and thou shalt find it to be but gentle warm, and after a little delay, try yet once again, and thou shalt find that the heat is gone directly forward, and that the underside of the Plate is hotter than the upper part, whereupon the Coal lay.

Hence thou maist clearly perceive, that the heat never goes backwards, but is carried directly forwards; which being so, thou shalt be enforced to confess nolens volens, that in like manner the Astral heat sticks not in the Superfices of the earth, but pierceth even to the very bottom center.

Well, but thou wilt again object, If the Sunbeams descends through the earths thickness, even to the very center, Whence is it, that the whole earth grows not hot thereby, or at least so warm as it is on the surface? for ’tis found by experience, that the digg’d-up earth is not warm, but cold, and no heating beams are therein perceptible. Take this for an answer, That the dispersed beams of the Sun do not display their efficacy, but only in those places where they are collected and become sensible; a hint of which you may observe in the earths surface it self; where a speedier passage being not permitted, but through the hardness of the stones, and its own density, there being a stop and obstruction, the heat becomes duplicated, and manifestly augmented, insomuch, that in all very hard rocks and clifts there is sometimes created so great a heat by the continual Conflux and Condensation of the Sunbeams, that if accidentally, wood or fuel be laid thereto, it burns and flames up, which never happens in a thin and porous Aire (how near soever to the Sun) it being uncapable of stoping those beams; for by how much the higher you ascend into the Aire, by so much the more intense shall you find the Cold to be; insomuch that the most Touring Mountains, altho’ posited in warm Countries, are alwaies covered with Frost, Ice, and Snow, when as in the bottom of those Hills, the Ground is very warm, and brings forth varieties of Fruit, although it be more remote from the Sun: The cause of which Cold in the Tops, and of Heat in the Bottom, only consists in the reflection of the solar Beams, which are stayed and multiplied below; which thing cannot at any rate be done in the Fire that is above.

These beams having first passed the superfices of the Earth, where they were a while joined and multiplyed, are by little and little debilitated, and return to their simplicity; whence it comes to pass, that that part of the Terrene Globe, which is furthest distant from the Centre, hath as little heat, as the Aire on high: but if it were possible to ascend higher, and nearer to the Sun, the heat would by little and little be encreased, and be found greatest at the Sun it self: In like manner may a Comparison be made about the Earths heat, which near the Surface is very faint, but nearer the Centre, more and more encreasing; (there being its Seat and Collection) so that the middle Earth, between the Sun (from whom the heat flow) and the Centre, where the whole being gathered together, is repercussed, may deservedly be esteemed the coldest part; of which truth, a certain demonstration is readily produceable.

For when in the hottest day of Summer, watry Clouds are elevated by the Winds, higher than ordinary, they are made pure Ice by the force of a most intense Cold, which fall down in little bits of that form or shape, which they were imprinted with by the Aire, to the great detriment of Vegetables; and is by us call’d Hail, and so cold, that we are not able long to hold it in our hands, and usually lies some daies in the Suns heat ere it melts by the warm Aire, and returns into Water.

Now then if there were not a great Cold in the middle Region of the aire; whence is it, that those Clouds are so frozen; and who knows how great the Cold is, where the Aire, in its own middle point, is most of all cold; doubtless it is so great, that no living thing is able to live therein the twinkling of an eye, but would incontinently be transmuted into a stone, even as we have frequently perceived the earthy Exhalations born up on high into the middle Region of the Aire, to have been there coagulated, and compacted into the most hard stones, and so to have fallen down; and not only stones weighing some pounds, but also metals too, and chiefly iron of a great weight, representing the shape of many conglomerated drops, have been in that part of the Aire condensed out of dry Exhalations, and thrown down thus concreted; the which thing others have handled more at large; whence ’tis sufficiently evident, that the Sun-beams, in such places as they can freely pass through, without any impediment, give not any heat from themselves: but only where they are detained and fixt, and by how much harder the detaining matter is, by so much it causeth a better heat. Thou also seest that Wood, or any porous Body never contracts from the Sun, so great a heat, as a stone doth; nor doth a stone, so much as a metal, although all placed the one by the other, to the Suns heat; the cause of which diversity, doth alone consist in the pores, of which some bodies have more, some less; thereby granting a more speedy passage to the heat; for ’tis (as I have often said) the property of the heat, to hasten directly forwards, as long as ’tis not impeaded, and extreamly unwilling to go back. A Testimony whereof, as well the Kitchen Fire, as the Solar, or Fulminous Fire affords unto us; for if any body sitting near the Fire, hath casually in his pocket, any metal, be it a key, knife or money, the heat (easily penetrates the thin Garments) lights upon the metal, whereto it adheres and augments; and gets so much heat, that sometimes it cannot be held in the hand; but the cloathing, although nigher the Fire, is scarce gently warm; the same thing usually falls out in Thunder, whose Fire, because it flyes very furiously, if it hath not room to pass the pores of solid withstanding bodies, it dissipates and dissolves them in a moment, and leaves porous bodies whole, which Lightning, often melts the sword in the scabbard, or money in the purse, the Receptacle of them being whole: It also breaks the hollow and marrowy bones of Animals, the flesh remaining whole and sound; the Cause thus, for that this fulminous heat most swiftly penetrating, is deprived of time to penetrate, and warm a metal by degrees, and will not return backwards, contrary to its own nature, and therefore subdues and conquers the weaker Element by force and power; for Fire only is the most potent of the Elements, and knows not how to yield to the other three, but they are compelled to stoop to it, with which priviledge the said Fire is from God endued, even from its very infancy.

In the same and like manner is it with the Sun’s, Moon’s, and other Stars heat, and occult Vertues, which by their efficacy, hasten on forwards so long, until they meet with that which they cannot penetrate, where making a stand, and heated as it were together, are compelled to go back, searching after a place to rest, and become corporeal; for the chiefest heat being in the Earths Centre, gives not any delay to any thing, but continually drives back, what flows thither, into the porous and moist Earth, where the Beams being sublimed and hidden, may cloath themselves with a sensible Corporeity, and proceed from one degree to another, until they are well concocted into perfect Metals, no impediment intervening.

But let me not be mistaken by any one, as if it ’twere my Opinion, that in the Centre of the Earth, the fiery place is constitute, of which the Scriptures make mention; for I have nothing to say as to that place; nor desire to know ought concerning it. This place which I describe, is discovered to us by natural Phylosophy, but that place the Scripture makes mention of, I leave to Theologists, by which they may terrify the wicked Multitude, that they precipitate not themselves rashly, and by Troops thereinto.

And now because the Hellish fire is here mentioned, I cannot omit to blast the most unsound Opinions of some putatitious Doctrines thereabouts: There are in many places found Mountains, belching forth, with huge force, flames, fumes, ashes, and stones: In Europe, is the Hill Ætna of Scicilia; in Island, is Hoctu, behind Norway; there’s also Vesuvius, adjoining to Naples, and many more other places in other Parts of the Earth; some part of which continually burn and fume; others at certain times and intervals; which places, many account for the fumings of Hell.

But verily this cannot be rational, because those burning Mountains have a natural Original, and Cause of Fireing, known but to very few; for in some places are found Mountains wholly Sulphure which being kindled, either by the Central or Elemental fire of Thunder, or any other accident cannot but burn, and when such a Mountain hath but once taken Fire, and begins to burn, who can restrain the burning; no body, because of the greatness of the Fire, and danger of what may happen, being therefore left to it self, it feeds downwards, being never destitute of matter fit for the fire.

And now if any one understanding by the Monuments of the Antients, that these Mountains have burned for some Ages, yea, and for Thousands of Years, should wonder, whence Fuel sufficient for that Fire should be had, let him know, that this may easily be done; that a Mountain should burn without intermission, not only for the magnitude of the Terrene Globe, in which a mountainous Wax, or Bitumen, Brimstone, and such like Combustible Things abound: But also, because of the never-interrupted Motion of the Stars, whereby they never cease replenishing the Earth with their out-flowings, and generating (besides Minerals) such Combustible matters as these, augmenting and cherishing the Fire.

But they endeavour to confirm their Opinion by the lamentable Howlings, which at some times are heard nigh those Mountains; which Cryes, the credulous Vulgar People report to be of the Souls, which are lost: But these are but Trifles; for those Out-cryes are then only uttered, when the Mountains endeavour to throw out much fire, otherwise they burn and fume very gently, which as soon as the Adjacent Inhabitants perceive, they well know, that they shall shortly have an Harvest of ashes, fire, & stones, out of the Mountains: and that they may avoid the hazard and danger threatned by the Fire, they carefully keep far enough off. And for the most part, a great Quantity of the Sulphure is prepared in the neighbouring parts, whereby the needy get their food, by digging it up, purging it from its Impurities, and preparing it for humane uses; but as to the Cryes, it seems to be nothing else in my opinion, but only the fire breaking forceable through the streight Channels, the hard Stones and Caverns, and produceing thereby a dreadful sound, which they commonly call Ejulation, or Howling. They also add, that about those fiery Mountains, Ghosts, Visions, and Spirits usually appear visibly. This also is true, and Grounded upon Nature, but yet thou canst not prove that they are Devils and infernal Spirits; there being even otherwhere seen, and found diverse Spirits in the Bowels of the Earth, being Monsters not unwonted, or strange to such as dig, or are Miners, by which they are frequently injured; yea, and sometimes destroyed, lamed or infected; sometimes these spirits are hurtless and idle spectators, or playing with the workmens implements; or even labour themselves not in the least filling their Pockets, how strongly soever they shew themselves bent upon their work. But such spirits appear in various forms, oftentimes resembling an Horse, a Dog, or other Beast, sometimes a Dwarf-like crooked man; frequently they appear cloathed with an ashy Cowle of a Monk; they usually are Testimonies of great Felicity and rich Mines; sometimes they do great mischief, by choaking the Miners with a wicked habit, or throwing them headlong into the Pits, by reason of whose malice many of the rich Mines are unavoidable left undigged, they boldly defending their hidden Treasures.

Let these things concerning the spirits, about the burning Mountains, or those remaining in the profundity of the Earth, and appearing in the several shapes, be spoken by way of Parenthesis. And now I return to the thing in hand, and will demonstrate, that there is nothing of Community betwixt these burning Mountains and the central or infernal fire, but that these blow out a thick and material fire; which I thus prove.

First of all, These Mountains do at sometimes cease to burn, breathing out smoak only between whiles more copiously: sometimes they dye and expire through want of fuel to supply them.

But the central fire can never be either diminished or vanish as long as the sun shines and starrs glister, and send down their vertues into the earths centre. Even as the infernal fire shall never expire, the Scripture thus testifying, wherefore that fire, though a most furious Mountainous fire, cannot be either of these two, but is meerly material, subject to encrease and decrease, and its food desisting, plainly extinguisheth: Besides, the fire of those Mountains heats not fervently, but for the greatest part smoke obscurely; but the adjoyning Earth is very hot, for the space of some miles, so that you cannot long stand there without injuring your feet. The Waters also which slow down from them, are boyling hot, and manifestly smell of sulphur a good Portion whereof they have within themselves.

Besides these flaming and smoaking Mountains, there are sometimes found other Denns or Caverns, breathing forth neither Flame nor Fume, and yet a great heat, which is another kind of fire, which is largely treated of in the Chronicles of Metals, where amongst other things, this is also added; That on a time a Wind gaping, arose in a certain Mountain, and sent forth a huge heat, and in the night only was some splendor perceptible, ascending towards Heaven, and sometimes a breathing heat was only observed.

On this a curious Monk was in himself perswaded to let down into the cranny, a pot, bound on an Iron Chain, with intent to draw up some molten Gold, which he believed to be thereunder, which when it came to touch the fire, it presently melted and fell down, the which in like sort burnt away like Chaff, with a good part of the Chain also, and was ejected and thrown up again in the form of a fume, with a great noise and crack, but the Monk hardly scap’d with his life, the gold being left behind in the Hell; but thou maist readily divine what sort of fire this was, which reduced the Pot and Chain into fume in the twinkling of an eye, that it was not a material fire, because void of smoak, but the astral fire.

It is well known to the Miners, that the central and gehennal fire doth oftentimes ascend the high parts of the Mountains, and warm them, and there cherish and maturate the metals: which Caverns, when in their searching for Metals, they come nigh unto, they feel too much heat, that they are even against their wills compelled to desist. But this heat, although indeed in the action of the growing, Minerals doth usually excite and make great enough; yet for the greatest part it derives its Original from the central fire, and this central from the Starrs. But after what manner and reason the starrs beget the central fire, and this generates the Minerals and Metals, I will demonstrate to the unknowing as briefly as I can.

Thus therefore stands the case: We read in Moses, in the first of Genesis, that God, when he made the World out of the confused Chaos, did give the Elements their original first, and assigned to Earth its proper place, and injoyned on earth its Office to be done; but by what means they are preserved by the interceding perpetual Circulation, natural Philosophy doth demonstrate. It will not therefore be to our purpose to treat prolixly of them, but only of the rise and nativity of metals, will I compendiously speak as far as I know of them, viz. in what manner the metallick kind draws its original from them, together with its encrease and augmentation, and how having arrived to the top of their perfection, they come to their end.

I have a little before demonstrated, that the superiour element of fire, as the Sun, Moon, and the other Starrs, send down their invisible vertues and fiery beams into the earths center, where they are congregated, and cause huge heat, and being not permitted there to rest, leap back again, and are scattered throughout the universal Globe, and impregnate it with various and wonderful Crescentials, which are called Minerals by the Philosophers, cherishing and perfecting them in various forms. The reason and manner of which thing I will here in a few words unfold.

Every spiritual thing, come it from whatsoever body it will, is invisible and impalpable, nor can any thing be made of it alone, but it’s forced to remain a spirit, until it meets with a subject whereto it may adhere, be united, and by the benefit thereof be turned into a Corporeal Nature, and pure, answerable to the purity of the subject and spirit, the spirit is in the room of seed; but the subject answers to the earth or matrix in which the spirit is concocted, into a sensible body suitable to its own nature. But ’tis to be known, that the manner of Metallick conception and generation, is far different from that of the Vegetable and Animals: For in most Vegetables that have arrived to their perfection, nature works out a seed for a farther propagation and encrease, being the most excellent part of the herb, which at the Springs Entrance being committed to convenient earth, produceth a new plant in all points like unto the former, from whence it sprang, by which doing new seeds of the same plant, are always conserved. Although indeed some plants are not propagated by the seed, but by the root. Yet they are very few, and in such, the root it self serves instead of seed. And that in some places Plants grow out of the earth, without the assistance of either seed or root, its done by the help of the Elements, in whom the same force of impregnating the void earth and production of Plants, is at this Instant, as was at first, when they generated and brought them forth in the beginning of the World. In like manner is there a twofold production of Animals, the one done by a proper sperm, by which they are propagated, the other is a production of some little Animals, upon the world’s stage, even without Sperm, by putrefaction only, and the mutual action and passion of the Elements.

These two waies have footing also in Minerals, the one is the Universal impregnation made by the Starrs in the beginning of the world, the other is Daily. And even as the first generation of Vegetables and Animals is to be accounted far more excellent than that which is accidental and quotidian, so is it with Minerals likewise. As some Vegetables arrive to their perfection, and perish sooner than other some, so do metals and minerals also; and by how much the sooner and quicker growth they have, by so much the sooner do they perish; and so on the contrary. And as a rational and movable Animal is a thousand times in his nobility and fixity beyond a Vegetable, so also doth a Mineral, by reason of his fixity, far transcend any Animal; which wants an immortal soul.

Now when the Vegetables, Animals and Minerals, fatally terminating their period, are corrupted, and return into a nothing, each Element takes to it self what is its own. The Starrs, the Spirit, the Earth, keeps the body which it formerly gave, and the Principles of the thing do each return unto their Fountains from whence they at first did flow.

And in this manner is there perpetual Death and Regeneration of things, by the testimony of Experience.

There are many ways by which Metals are brought to light, viz. by huge Fires: if by Accident and Carelesness of Shepherds, a Wood catcheth fire, the Earth by reason of the intollerable heat Gapes, and the molten Metal flows forth and is detected: sometimes also vehement Earthquakes discover them.

Besides, the Veins of Metals are found out when deep Wells and Pits are digged, or by the Plowing in the Fields, they are sometimes dig’d up, and their Veins discovered: strong Rivers washing away the Earth and Sand, do sometimes open their Veins; the Fruits of which being found in the Banks, give cause of searching after them.

They are also discovered by means of an Animal, even an Horse, by pawing with his foot, beating away the Earth uncovers the Vein, which happen’d at Goslaria in Ramelsbug; even Hogs searching after Acorns, have diged up Mine-pits; or a pure Metal lifts up it self into the Aire in the likeness of a Reed, by which means the exceeding rich Mines of Silver at Kuttenberg in Bohemia, was by a Monk manifested to the World, who walking in the Wood gathered a Silver Reed growing out of the Earth, and put it in his Cowle, and declared the thing in the Convent.

Sometimes also most vehement storms pulling up very great Trees by the roots do open veins. Most frequently a Corruscation gives undoubted testimony of Veins, which being enkindled by the warm air, runs a long some space, in the likeness of a blew flame; nor is the finding out of the process of Veins (not lying over-deep buried) very difficult if you rightly consider, for they continually breath forth a warm Sulphureous vapour, upon which, not only the Grass growing is thiner than is elswhere wont to be, but even the Trees that grow upon them are dwarf-like, have paler and thiner Leaves than other Trees elsewhere planted have.

Likewise where the Dew, Hoar-Frost, sooner melts and vanisheth, ’tis a testimony that a Metal is thereunder; the cause of which melting, is the warm vapours attending from the Veins.

But that testimony which the most imploy themselves in, in seeking by an Hazel rod (which my self have many times experienced) is fallacious and uncertain.

This is the Work of the Art, if any one conjoyning Metals in the Fire under a certain constellation, melt them into an electrum and make of them a little Ball, perfortated in the middle, wherein a wand of hazel of one years growth wanting little boughs, is to be implanted, which carry streight out before thee where thou conjecturest Metals to be, when the little Ball, bows the Rod & bends towards the ground it is without doubt that thereunder are metals, & that the labour undertaken about them will not be in vain.

This testimony proceeding from the Natural and infallible foundation of Philosophie, is deservedly to be preferred before all other Arts concerning the finding out of Metals.

Nor mayest thou wonder thereat, for we are unacquainted with most things; who is it that can certainly unfold why the Magnet atracts Iron, and heated Amber attracts Straw, Grass, Thread and other Vegetables? the whole Earth is full of unsearchable Wonders and Secrets of GOD which are to be diligently observed by us.

Now as to the causes, why so many kinds of Metals are generated so unlike amongst themselves; some think one thing, and some another; many will that the Seven Metals onely have their product from the Seven Planets, viz. Lead from Saturn, Tin from Jupitur, Iron from ♂. Gold from the Sun, Copper from ♀. Quick-silver from ☿. and Silver from the Moon; but I am not of that Opinion; for how can the Sun, ☽, or any other Planet seek out to it self in the profundity of the Earth, a peculiar place where to sow its Seed, and procreate a Metal conformable to it self; whereas we see that no Metal is digg’d out of the earth, alone, but alwayes mixt with others; for thou shalt never find Lead but there is silver in it, more or less; no Tin is dig’d or washed out but it hath Gold and Silver; all Copper and ♂ contains Silver, and sometimes much ☉ which is neither conceived of, or believed by the Metallurgists, nor is ever Gold found without Silver or Copper, and ☽ is very seldom void of ☉ or other Metals; but if each Planet should generate its own Metal, how comes it that another is adjoyned to it? I speak of those Metals only, which are either solely contained in their own Veins, or else are found and washt out in grains in the Earth or Sand, either pure or mixt with stones.

I exclude those which are (two or three mixt with each other) each in his own proper Vein, and are a burden or impediment, to one another, as Metallists speak, and are often carried along a great while together, and not seldome do come together making one Vein, and are by and by separated and dispersed into various little Veins; and now, if each Planet should create his own proper Metals verily he would also chuse his own place, and would not suffer another to possess his proper nest, and disturb his operation.

But let us allow to each his proper Metal, and then what Starr should we assigne to Bismuth Cobolt, ♁ and Zink for their Generator, they being undeservedly excluded from the Metalline Company, wherewith they are nearer affined then ☿, being fusible with other Metals, and brought to use by the Artificers hand, which with ☿ Cannot be done; indeed some are to be found alone, in Veins, as Lead and Silver, but ☉ being any where found and cleansed from every Mineral, and washed out of the Sand, yet never wants Silver and Copper; Tin and iron are also gotten out of the Sand, and Earth in small pieces, never simple, but mixt with stone; these grains or pieces yield the most Excellent Tin, (Called by the Germans Seiffenzin) and for the most part contains more Gold than that which is digged out of the pit, Because while those litle granulated stones are washed out (Switter or Sintranpen) many granulated ones containing much Gold, commix themselves therewith, and are excocted and melted together with the Tin; in like manner the little grains of Iron yield the most Excellent Iron. The Miners find ☿ either runing or inclosed in a Red stone but to be excocted and vivified by Art; sometimes also Copper is found in very little stones (Recauplein) like the Angulated Piris Stones; otherwise all Metals grow in their own Mines or Veins of the Mountains, out from whence being gotten with greatest labour and cost, together with hazzard of life, are purged from the Mine, by beating, washing, and melting; but how each are to be known, exploded, digged, beaten, washed, melted, and separated from heterogeneous things, is copiously demonstrated by the most Famous and Antient Metallists, George Agricola and Lazarus Erker.

I do therefore conclude that Metals, and Semimetals or Minerals, have their birth from one common Seed, but are by accident severed into various forms and shapes.

For the Vertues of the Stars being jointly carried into the Centre of the Earth, do not remain alone, but being mixt each with the other, goe back into the Caverns of the Mountains, seeking a place of Rest, where they may make themselves a Body; which if it be pure, makes also a pure Metal, if impure, an unpure Metal; and such place is most like unto a Matrix, conceiving Seed from the Male, which if it forms into a body, cherisheth, and being excocted to maturity, perfects it. Now the Astral Spirits supply the room of man-like sperm, which being received into the moist Earth, in Caverns, as in a Matrix, is nourished, and fashioned into diverse metallick Forms, and palpable Bodies, according to the purity of the place.

Hence also ’tis evident, That various kinds of Metals are generated out of one Seed accidentally, because the Metals, whilst in being, do grow riper by little and little, and are more and more meliorated, and daily experience doth demonstrate, that they are nobilitated, not only under the Earth, but even above it. Hence ’tis, that the Miners diging out an immature Mineral, as Bismuth, Cobaltum, or Zinck examining it, as they do silver, and finding nothing, say, that they came sooner there than they ought, which Minerals being exposed to the Aire, and then exploded, and tryed after some years, are found to contain much silver.

On this account I affirm, That if the common Seed of Metals, had alwaies a clean, and fitting Matrix, and no accidental impediments intervened, nothing else but Gold (the highest perfection of metals) would be generated; and that this is Natures intention, alwaies to bring to perfection, what she hath begun: but Gold only attains this state, all the rest remaining imperfect; but it shall be clearly demonstrated in the Third Part ensuing, that by genuine Alchymy, even they may be advanced to the same degree, which if it could not be demonstrated, that imperfect Metals might by Art, be brought unto perfection, and by Industry, and the Fire; it might be very probable and credible, that each Metal had his own appropriated Seed and Planet.

But now, if common lead possessing but little silver, by the usual trying of the Cupel, may, by the benefit of maturating Salts, be so far perfected by a short digestion, as to yield much silver; and by a longer digestion or fixation, to yield, even Gold it self, which it had not in it before [Cons. Part 3d.] ’tis evidently perceptible, that ’twas not Nature’s intent, that Saturn should so remain in his Saturnine Estate, but that he should be made Silver and Gold.

The other imperfect bodies may also be maturated by digestion, that they shall yield forth fixt Gold and Silver.

In like manner the spurious Metals or Minerals, as ♁ Cobolt, Zinck, Bismuth, and others of that kind may be so fixed, as to be behind them, in the Cupel, good Gold and Silver, which is most plainly done in the Third Part.

Thus thou seest, That ’tis not Natures Fault, that there is so many imperfect Metals; but ’tis to be imputed to external Impediments; for if that Gold lay not hid in the Potentia in the imperfect Metals, by what Art could it be reduced into action?

Art cannot create either Gold or Silver, but Nature can, and yet doth not alwaies accomplish it upon the Earth without the industry of Art: When a Gardner suffers the seed and root of the Plant to wither, nor commits it to the Earth, that it might be perfected; ’tis not the fault of the seed, but the Gardner, who suffers it, that it comes thus to perish. Nature doth very often want help, as appears in the fruits of Animals, and Vegetables; and why may not help be necessary and profitable in metalline products, where, by the Artificers ingenuity, they may be holpen. ’Tis evident then, that Nature aims, as well to make Gold out of Minerals, and baser Metals, as to make a Man of an Infant; or a Tree of a Nut: and if it be otherwise, it is not to be imputed unto her, but to external Accidents.

Now I suppose that I have sufficiently proved by these things, that all Metals proceed out of one seed and root; and may be reduced thereinto, and also, that Minerals may be compared unto the first buding of Vegetables, imperfect Metals to Semi-adult, or half ripe Plants; but Gold to perfect seed or fruit, brought by Nature unto its end or bound.

But this is to be understood of the Universal Birth, and Generation of Metals; which for the greater part, drawing their Original in the profundity of the Earth out of the Central seed, do grow in Caverns and Veins, and increase together into various forms, and are from these digged out with great costs, hazards, and labour.

Now there’s another Generation actuated in a plainly-diverse manner, without the Central common, and propagated seed, done upon the Earths superficies, by the Operation of the Stars above; yet ’tis the least part of Metals, that are thus generated. It hath been said, that there is a twofold manner of Generation, nature makes use of in Animals and Vegetables, and so its in Metals.

The First is most frequent and notable, the other is rare and insensible: The one is done in Plants, by the preparation of the seed or root; the other strongly perfected by the influence of the Stars, and the Elements efficacy and power: for Example, If Rain-water, being received into some Vessel, exhales in the heat of the Sun, or of the Aire, an Earth remains, which by an innate power, produceth various little Plants, little Animals, small Worms and Flies, without the access of seed.

The same happens in Metals, when the Sun, or any other Star operates upon the moist Earth; the astral Vertues are congregated, and being made corporeal, do exhibit diverse Minerals and Metals, according to the purity of the Matrix, or moist Earth; where the Water is instead of the Matrix, and the Stars instead of the Father, or Seed: likewise, it is not possible for Metals to be generated in the Centre, where all things are dry, but far off from that place, where the Waters moisten the Earth, and with which the Central Spirits can join themselves, and pass into Bodies and Metals.

For a dry spirit cannot coagulate himself into a body, by reason of his dryness, but wants a fit subject, from whence to take its body, which is Water: as soon as ever the sulphureous spirit is mixt with the water, it is no more common water, but the rudiment and beginning of a metallick generation called ☿ by the Philosophers, not the vulgar being already made metalline, but a viscous water, which the metallurgists call Gur or a fermenting spume, which if contained in a convenient place, and Cherished with the due Central heat, and an humidity, is in length of time maturated into a metal.

The Conception therefore, and generation of metals is not only in the profundity of the earth by the mediation of the central spirits carryed upwards, but also in the superfices by the stars casting their invisible beams into a subtle, and fat earth where they are held, and become Corporeal.

For the sidereal fire never ceaseth to infuse its virtues into the earth, and to Impregnate it with various products of vegetables, animals, and minerals, according as it meets with a matrix, nor is this done only in the earth as being most fit for metallick generation, but even in the air in thick Clouds, do they act the same thing.

Truly we frequently see that not only little Animals, as Palmer-worms, Caterpillars, Frogs & other insects are there conceived and thence excluded, and descend mixt with the rain, but tis also evident by Credible Testimonys, that stones of an hundred weight, also Masses of Iron in the form of small Conglomerated drops, exceedingly malleable have fallen down from the air, and also various Comets and other Igneous substances being gathered together in the air: are kindled; their matter being taken away they dy, and falling down upon the earth like a fume of Arsnick they infect it with their brats, whence an harvest of many deadly diseases doth most plentifully bud forth. Nay even thunder and lightning it self is nothing else, but a subtle nitre enkindled, and with the Crack falling stones are procreated in the air; thence it appears, that not only the central fire doth ingravidate the Intrals of the earth: but also the Astral fire seeks a place of creating metals in the superficies or in the air it self, but no where more apt then in the veins and dens of the earth.

I well know, that there are many Opinions of those metals, which are not in the bowels of the earth; but are found above either in the earth, or sand in little grains, but they are for the most part Erroneous. Most men do think that gold which is found on the banks of Rivers and there washed out, was not generated in that place, but were broken off from some veins of gold by the strength of waters, falls, or floods, and brought thither out of the mountains, which indeed may be true, for somtimes torrents do hurry alongst them little shining golden grains which are afterwards taken up on the hairy backs of the beasts, but that all gold found in Rivers, and streams, is by the help of currents washt out of the mountains, seems unlikely, but was rather generated there; for sometimes gold is gathered by a river from whence the fountains are exceedingly remote and distant, which should bring it thither.

Likewise in open Mountains, never seen by any fountains, is gold gathered out of the earth or sand, of which kind is almost all the gold, which the Hollanders buy of the Indians of the value of an hundred or thousand markes, which is not gotten out of the fountains or rivers, but for the greatest part out of the sand in open places, Elevated from the waters.

Such sublime and dry places have been in Germany, also where the auriferous earth was carryed down to the rivers, and separated from the gold, and even to this day where little grains of Zwitter or Tin are washed out, are grains of gold also found, not in low deep places, but scattered about the mountains and are usually melted with the Tin, whence tis that such Tin is generally wont to abound with gold, which thing I have frequently found experimentally.

The cause why gold is oftner found near rivers and streams is this, because that being carryed on with force they wash away the sand, being lighter and leave behind them, the more heavy grains of gold, from which the remaining sand is washed away with less ado; but now the Rhenish gold, such as here is in Germany, and the like, is not pure, but mingled with silver and copper; nor is it always alone, or fine, like a metal, but in the form of an heavy and sulphureous powder, whose combustible sulphur being burnt and removed by fusion, it acquires a golden colour tenderness, ductibility and purity.

But that which is brought from India, is, as to appearance gold, and is some greater, some smaller graines, and not as that with us is, yet not fine, but some is found better than other some.

I sometime saw a dutch Merchant having a lump of this kind of gold well nigh fine or of Twenty four Carracts weighing some Lotons, but generally they are of the bigness of a midling sand. But that which is washt out in Hungaria, and Transilvania is esteemed the finest of all, which I have found equivalent to duckets.

Now I suppose that I have sufficiently demonstrated, that all gold is not generated by the central fire in the belly of the earth, but also in the superfices thereof, by the vertue of the superiour stars, and not only gold, but other, metals and minerals, especially ♂ and ♀ are in like manner generated, and ♂ most frequently, which is plentifully found every where in round or angulated little stones, for the most part of a golden Nature, and though commonly neglected yet deserve well to be observed.

Such also are those flints which are within of a reddish colour conteining a golden iron, for there is a great familiarity and friendship between ♂ and ☉, where under lys hid, a great secret and in the third part shall be explained more at large.

Now for a further conviction of such as are incredulous, the metals are generated upwards or here above in a moist earth without the central seed, this example is conducible in marshy parts, and places that are always moist, the Superiour Stars have a fit Subject to generate Metals in, witness Holland, where they yearly dig a peculiar turf or earth, which they burn instead of wood, which contains, besides sulphur, Arsnick, ♂ and ♀ yet, all, is not thus, but only that which is dig’d out of the most deep places, and is called bactert, the rest called been seldom contains any thing other thing than, sulphur & a little Arsnick, whereas the other hath very much, sulphur and Arsnick being an unwholesome fire to such as are not there unto accustomed, which although it be in depth Twenty Thirty or Forty feet, yet do they scarce extract or dig out five or six, or at the utmost ten foot, because in some depth it wants sulphur altogether, and is unfit for the fire.

Now then such as try for bituminous Turf, or such as search for the depth of a Marsh, or seek after a sandy bottom, drawing forth the earth with long borryers or Caugers, do find that by how much the deeper they go, so much the less, sulphur they find, and at the bottom none at all.

Whence tis evident that sulphur Arsnick, or that Mineral that lys hid in the earth received his Original from above, and not from beneath. But the most Metals are produced in the earths bowels, and the fewest nigh the Circumference, whose seed is found more powerful in the deep, than in the Circumference; for the sidereal virtues do constantly hasten to the centre, and not finding further passage fight together, and strive each against the other, and cause a huge heat, by the repercussion whereof the whole globe grows warm, and is gravidated with all kinds of Minerals.

Thus then are all Minerals, and Metals procreated, as well in the deep as in the Circumference, out of a most subtle Astral seed, with a sutable moisture wherein it frameth a body to it self, nor let any wonder that Metals are generated of an insensible, and most subtle warm vapour, if joyned with humidity, they fall not down from heaven as a stone from an house, but descend spiritual, and getting a fitting place in the earth do (by the waters mediation) put on a body, and get their weightiness from the earth, even as the seeds of vegetables and Animals, which (as is most evident) give only the form, increase and life, but supplys not the place of the body it self.

But most false is the foundation of such as imagine, that Metals have there Original from common running, ☿ and burning sulphur (each being a semi-mettal) tis indeed certain that metals are born of ☿ & sulphur but not the common, but such aforementioned, viz. Astral, a sulphureous warm, dry, and spiritual soul, and terrestrial viscous water, from whose mutual conjunction (as of Male and Female Seed) all Metals are born.

That Erroneous Opinion hath been the cause of many labours on, ☿ and they are not a few, who have wasted all they had by this, their philosophy. And how many have attempted to fix common, ☿ either with or without Gold or Silver, and do at this day attempt the like, with hopes of turning it into Gold or Silver, but all in vain, my self have to my loss tryed it, and how far I have come, the third part shall declare.

In like sort as great a number have attempted to extract runing, ☿ out of Metals, intending to fix it (as the first of Metals) into Gold or Silver, but all in vain, for as the beginning was foolish, so the end terminates in loss; and such have chiefly with much trouble sought after the ☿ of ♄ or Antimony being perhaps seduced by the sayings of the Philosophers, who affirm that ♄ the father of all Metals reduced into ☿ may be easily Changed into Gold, but this is not that running ☿ but a viscous water, that may be handled like the first being of Metals, according as the Artificer willeth, and may be changed into any form. I cannot tell what madness possesseth men that aim to reduce ♄ or ♁ into running ☿ in hopes of a more easy fixing it, whereas neither of both ever was running ☿ and in my opinion will never be, but grant it may be made ☿ to what will it be more profitable then ♄ it self, it being hereby made more volatile, and not more fixt, but say they ☿ is a purer substance then ♄ and will therefore the more freely be amalgamated and fixed with the Sun and ☽ no, by no means. Well! I will grant that ☿ may be made of ♄ or ♁ which yet I can hardly believe, what will it profit thee? Nothing at all; but now I readily believe, and have experienced that ♄ and ♁ being after a Philosophical manner reduced into ☿ that is, into a viscous water, is most easily joyned with the ☉ and ☽ and is to be fixed even without them, but twas never seen that, the putatitious ☿ of ♄ did ever accomplish any praise worthy thing in the Meliorations of Metals. I grant that running ☿ may easily be made out of any Metal by the addition of vulgar ☿ and I have tryed it, but what profit comes therefrom; enquire of those that have to their loss practised thereabouts.

If running ☿ were the principle of metals, some smal portion thereof would verily be found in all mines of metals, or in most of them, but because it is not there found it necessarily follows, that such opinion is to be accounted a vain fiction.

Now all Philosophers do unanimously testify that nature forms the first rudiments of metals, out of the Astrall Spirit, and terrestrial water, by affirming that every thing may by art be reduced into that, out of which it was at first made.

And whereas metals may be reduced into a viscous water without any corrosive, and this by a due heat and digestion transmuted into more pure, and better metallick forms, tis undoubtedly credible that they proceed from hence, and not only metals, but also many stones, and mineral things, either conteining metals, or void of them, found upon the earth, and under it, have their first beginnings after the like manner, my self having seen some mine-diggers, in sandy mountains diging for other things, who have accidentally chanced upon this Gur or Kur, thinking it to be a Lump of Fat, one of them carryed it home, and anointed his shooes therewith, but the next morning he found them over laid with a stony crust, and the lump or mass it self converted into an hard stone, but I am not ignorant that stones are otherwise generated, the reason how, pertains not hereunto.

A metal being reduced into its first matter like to Kur, is in the Artificers hand to induce into it, what form he lists, nor can it indeed be ever meliorated unless it be first reduced to its prima materia. In a solid metal, it cannot be perceived of what parts it is compounded, but being resolved, it’s parts are discovered, and it being by extraction deprived of its proper Soul, wherein its life and whole dignity lodgeth it is no more a metal, but resembles an unshapen brittle earth, without metallick Liquability, and its whole goodness consists in a very little quantity of soul, and starry masculine seed, the remaining body being a dead and vile earth.

Finally, even this (which I have mentioned in my treatise of Potable Gold) sufficiently confirms that metals are also created upon the earth, because, that not only the solar beams being collected in various subjects become corporeal, but even the heat of our usual fires doth likewise do the same thing which the tryals of the Cupels abundantly testifies, let the Reader search and view the place. Nitre and other salts are evidently produced by the sun, in a moist earth, which thing will never be effected in a dry. And the Philosophers making mention of the melioration of metals, have always minded inceration, as exceeding necessary to their intention.

In this work, moisture is the patient, and heat supplys the place of an Agent; this is discernable in Vegetables, Animals and Minerals, there being nothing that can attain perfection, without due moistening or endure the action of a maturating heat.

And by how much the thicker and fatter the water is, by so much the fitter for a matrix, and therein seed will more greedily and speedily stick and germinate.

But by how much the thinner, it is by so much the more fit it is to be accounted for the seeds vegetation.

Water of it self cannot be made a metal, unless it be first impregnated with seed by the stars, and gifted with a Vegetating life; which seed is the original, the soul, and life of all metals; and how much the more of such seed they have, so much the better and more fixt they necessarily are.

On this account I firmly adhere to this Opinion, That metals receive their Soul, Spirit, and Life from the Starrs, as from an universal seed, and their Body from the Water as an universal mother, and derive the diversity of Bodys, and degrees of Goodness according to the Scituation, purity or impediments thereof, and are digged out by men (for whose sake (as the noblest Creature) all things are made) with great greediness, costs, and hazards from the Bowels of the great Animal, and are prepared and elaborated for their many-fold Uses.

Let thus much suffice as to the generation of Metals; but now by what means they arrive to the utmost end of perfection and Dye, and are hindred in their growth, we will not pass over in silence.

Thus therefore the Case Stands, There is a certain time prefixt to all Creatures, how far they may come or protract their life, which predestinated time if it be cut off, and attaines not unto its scope or end, it comes by accident and may not be imputed unto Nature, and this is done sundry wayes according to the various tempers of such enemies as they meet withal, some are hurt by the cold Air, prohibiting their growth, as is evident in Metals digged from their mines or trunks and exposed to the air, then ceasing to grow, and were they ripe or unripe Metals, so remaining, but if they get a new matrix, then as the seed of a plant on the Earth, they begin again to grow and hasten towards perfection. To some, as to Vegetables and Animals; the aire is the life, of which being robbed, they expire and Dye. The air destroys Fish, the water is their life, but the death and destruction of two-footed and four-footed Animals.

Even as all the elements have their proper ofspring which they cherish, so are they the destroyers of other things, which the rise and death of Metals clearly teacheth.

For as soon as ever (being conceived in the earth) they begin to grow, they become partakers of a certain saltish Nature, as their matrix, in which, and by which, they are afterwards perfected, wherein as long as they remain uninterrupted, they go forward, and are bettered in quality and quantity, but as soon as ever their contrary, as Aire or common Water meets with them, they are stopt from proceeding further in the matrix and Dye.

They being (because of this most subtle salt) while in being, most impatient of both viz. Water and Aire.

Now if the aire invades them, their life, consisting in a Volatile salt, is elevated and drawn back by the Stars: If water breaks in, they dissolve and are washed away, the matrix being destroyed by its contrary Element, whence ’tis that such Metals in their primum Ens, lying Embryon like, and obnoxious even to the smallest corruption, do perish, and never attain to the appointed perfection by reason of such destructive accidents and injuries, whose tender salt is gon into sulphur, and is no more subject to the corruption of either Water or Aire. As for those that are Mature and perfect, if they are not cut off from their stock being extracted out of the Earth, from which they have no more nutriment, their sulphurious covering being laid aside, the defence and safegard of their Nature being banished, they rightly resemble a decrepid Old man, whose Radical moisture is dryed up and are dissolved and eaten up by the same Astral Salt, or Vehement Corruscation, from whence they did spring, and thus are reduced unto Nothing; amongst which, viz. metals, as well as amongst Vegetables and Animals, Nature observes a perpetual Circulation of Life and Death.

It sometimes happens that the diggers finding a metal excavated by the Astral salt, like to the Hony Comb by the Bees, are accustomed to say, that they came thither too late, whence it is concluded that the same corruscation is the begining and end of metals.

Tis of small moment to know who first digged up metals applying them to use; Adam was the first to whom GOD revealed the Art, because he could not want it.

It seemeth certain, that that which was by his successors discovered to Noah, and from him propagated unto us will undoubtedly be conserved unto the Worlds end, because of its great necessity and benefit.

But as this Art is profitable and useful, and noble, so it is chargable, costly, and dangerous, and also uncertain of getting gain, but yet not to be neglected on that account, it being an honest thing, and pleasing to GOD, and managed heretofore by many Prophets and Kings, and now at length, diservedly had in great estimation by us Christians, because of its necessity.

He may well boast of earthly felicity, to whom GOD shall vouchsafe to give such a Light, of seeing by what Artifice Nature is to be holpen, and that which is superfluous and adhering to vile and abject metals every where, may be removed, and the defect supplied; such an one hath in very deed a rich and durable Mine; neither are Ghosts, Inundations of Waters, evil Tempests, unwholsome Vapours, and other inconveniences, that hinder from a purposed intention, to be feared. But verily man, by reason of the continued wickedness of his Life, being made uncapable of this high Art and Science, is compelled to get out Metals from the Earths bowels, in the sweat of his brows, and to pass over his life in cares and labours.

And thus I conclude this Tract concerning the generation of Metals, and refer the Reader, desiring things more at large, to the Third Part, wherein is accurately taught of what property Metals are, how to be distinguished each from the other, opened without corrosives, reduced into their first matter, and how by the benefit of art and fire, new and better Metals are to be generated out of that first matter.

Likewise, how they are to be examined by a far better way and manner than usual; how to be purged and separated each from the other, and also unfolding (as far as is permitted) a little Book of the most expert Philosopher Paracelsus, or his Book of The Vexation of Alchymists, whereby the honour due unto him (though much obscured by evil slanderers) may be again restored unto him, and the whole world may know that he was most expert in natural things, and wrote very faithfully, and left unto us a large light, though observed by a very few, for the encreasing and propagating whereof, and defending it against the haters of the Light, I will enter upon the Third Part, for my Neighbour’s good, for the accomplishment whereof I pray GOD, the Creator of all things, and the Patron of Truth, mercifully to vouchsafe his assistance. Amen.

THE THIRD PART OF THE Mineral Work . — A Preface to the Reader.

Courteous Reader,

I will not conceal from thee the reason why I have taken upon me in this Third Part to explain a Book of Paracelsus, called The heaven of Philosophers, lest thou should’st believe I wanted matter to write, did I not encrease my Book by the Writings of other men. That Good which I have here decreed to write, I could have done even without the admixtion of Paracelsus’s Books, but this properly is the cause, because Paracelsus in our precedent Age, published very many most elegant Books for the Publick Good, but obscure enough, and for this reason are by the unskilful accounted false, and are contemned; but yet because they are stored with Arcana’s or Secrets, they are most highly to be esteemed. Now, after that I had perceived the said Books to be true, I did very impatiently bear such sinister reports of this man, as blazed him abroad for one Ignorant of all things, and a Vagabond; who in very deed had but a few Equals in true Genuine Philosophy, Medicine, and Alchymy.

He did many good turns to all, especially to the Poor, of which many Testimonies are extant; and amongst others, that Epitaph is to be seen, which is in the Hospital of St. Sebastian at Saltsburg, where he was buried, and to which he bequeathed his Goods, and is graven in Capital Letters in a Marble, and erected in the Wall, the Tenour whereof I my self have read, and is thus: Here lies buried Philippus Aureolus Paracelsus, a famous Doctor of Medicine, who by a wonderful Art cured those direful Diseases, the Leprosy, Gout, Dropsy, and other incurable Contagions of the Body, and to his honour gave and bequeathed his Goods unto the Poor. He died in the year of our Lord, 1541. the 24th. of September.

And what hast thou now to say? Had he not been such a one as is mentioned in the Epitaph, the Magistrate would not have honoured him with so eminent an Encomium. Moreover, all prudent Lovers of Truth do to this day believe, that he never had his equal: And although through the Envy of some unlearned men he is despised, yet it derogates nothing from him, for he will still remain Paracelsus.

And now, seeing that our Paracelsus hath hitherto undergone such bitter things, and that none have dared to open their mouths against those slanderers, I will attempt the explication and illustration of his chiefest Books, and prove that he was not either a Lyer or Impostor, but most experienced in the light of Nature; and to this end will I begin with his Heaven of Philosophers: I will not avow, that he could make heaps of Gold and Silver, (himself mentioning not any such thing, but he only discovers the possibility of the thing, which even I also will endeavour to declare, although I am ignorant of doing it in great quantities, which thing I am not greedy after) yet ’tis my contentation to be capable of discovering truth from falshood, and convince such as are incredulous, having some hopes, that by this my faithful writing, an occasion will be administred unto others of searching after and obtaining their desired end. Amen.

The First Rule. — The Second Rule. — The Third Rule. — The Fourth Rule. — The Fifth Rule. — The Sixth Rule. — The Seventh Rule. — GOD and Nature make nothing in vain. — Item. Note now some things on Argent Vive. — What is to be determined concerning the Coagulation of ☿. — The Receipts of Alchymy . — By what means Crystals are to be Conjured, and all things to be seen in them. — Of the Heat of Mercury. — What Matter and Instruments are needful in Alchymy . — What thing Alchymy is. — Of Gemms . — Now follows the Praxis of the aforesaid Theory. — This is the ART . — Another Separation of Sol and Luna out of the Imperfect Metals, by ♄.

Beloved and Expert of the Art of Alchymy, and all ye who promise to your selves much Riches and Gains of much Gold and Silver, which thing Alchymy doth plentifully teach, and ye (who being occupied about these things) would be vexed, and cannot cease until you have experienced what it gives, and what promises it performs; verily, daily Experience teacheth, that there is not one of a thousand that becomes Master of his Desire; which I will not call the fault of the Art or Nature, but the unskilfulness of the Artificer.

Wherefore I will not stuff this little Book of Alchymy with difficult Art and tedious Labours, as the common Alchymists are wont to do.

(℞ ♁ melt it with Nitre and Tartar, of this take one Lot, of Gold one Lot, of Tin three drams, of Schlich one dram, of Sulphur two Lots, of Vitriol two lots; let them flow with ☽ in a Crucible with Arsenick.) Because also all the signs of Heaven, and the characters of the Stars and Planets, together with their changed and inverted terms and names, as also the Receptacles of the matter, and the Instruments of Artificers are usually very well known; It will not be needful to treat of these things anew in this Book, although herein are used these signs, names, and characters, when it seems convenient and profitable.

Now here is delivered another Reason of Alchymy, in seven Rules, accommodated to the seven Metals, after an infallible manner, although in Expressions not adorned, but undressed and simple: Yet, as to the sence, the expressions are abstruse and profound as can be; which may deservedly be called the Mistriss and Summ of all Alchymy; from which even the mysteries of other things may be produced, divined, and known, with many new Speculations, from whence new Cogitations and wonderous Operations, do (by examining and trying) come forth to the Light, that in many places they are even, in the Examen or tryal it self, found to contradict the Pleasures of the Philosophers.

Likewise in this Art nothing is more certain, than that which is least apprehended and believed; and this is the only fault and cause of all various Operations in Alchymy; whence ’tis that many suffer loss by their own unskilfulness, and so labour in vain, either because there’s more of the matter, or less, or equal weight, whence the thing is more corrupted in operation and destroyed; or if the thing is truly lighted on, it is become more exalted, and tends unto Perfection.

For the way is most easie, but is found by but very few. It’s also expedient, that an ingenious man consider the Art and certain Rule of Alchymy, whether he would make something or nothing: he ought to make a nothing, that he may bring something unto nothing, and that something may be again generated out of nothing; which Saying is incredible, but yet most true; Corruption makes a good thing perfect: Yea, good cannot appear, because of his covering and hider; good also is begun whilst ’tis hidden; the hider ought to be removed and destroyed, then the good being freed, will manifestly appear in his lustre, the Gloss: the hider or covering is the Mountain, Sand, Earth, or Stone wherein the Metal was generated. Now every visible metal is the obscurer or hider of the other six metals.

Because therefore that by the Element of fire Imperfect things are corrupted, burnt up, and sublimed such as the five metals, ♂, ♃, ☿, ♀, & ♄ are; but the Perfect not at all, viz. the two most Noble, the ☉ and the ☽, therefore they ought to abide even in the fire, and to assume their body out of the other Imperfect metals, in which they are destroyed, and to appear visibly; which thing, how it may be done, and what helps are thereto necessary, shall be taught in the seven Rules, viz. What the nature and property of every metal is; what operation he hath, being mixt with others; and what he can do.

’Tis also to be observed, that these seven Rules cannot forthwith be understood by one that is somewhat dull, at the first reading and view, a weak understanding cannot compass hard things. Hence every of these Rules wants much search and travel. Some are pufft up and proud, supposing themselves well to understand; and these things are childish, which are here delivered, and they know far better, and do plainly contemn these things of mine.

Glaub.] This Preface is of it self perspicuous, and needs not any singular Interpretation or Explication, but indeed the Process which he mentions requires a more accurate Observation.

Take Antimony, melt it with Tartar and Nitre, of this take one lot; of Gold one Lot; of Tin three drams; of Schlich one dram; of Sulphur two lots; of Vitriol two lots: let them flow with Silver in a Crucible with Arsenick.

This is the Process of making Gold and Silver, which Paracelsus will not have to be accounted like unto other Processes, of much labour and long time, but is confident, that by the help hereof he can get Gold and Silver with little labour, time, and costs.

’Tis not to be doubted, but that this hath been tryed by thousands, and frustrated the hope of such as laboured thereabouts; and that not without cause, they imagining that these are foolish ingredients to be taken for such work; my self have heard many of those that have made trial, to be very much displeased: By what means can gold and silver be made by volatile and preying ravenous things, such as ♁, Vitriol, Sulphur, & Arsenick are, which do not only yield from themselves no Gold or Silver, but even corrupt them, and bring them to fume, or at the least turn them to Scoria; my self trying this when I had blown them altogether, I found that these metalline species, as Schlich, Vitriol, Sulphur, and Arsenick did, corrupt the Sun and Moon, spoiling of its metalline form, and transmuted it into Scoria or dross. But now this is the thing which Paracelsus requires and aims at, and therefore should not by any means hinder or deterr us; he presently, for the better explication of his meaning, adds, Something ought to be made a Nothing; and again, the Nothing to be made Something; which thing the unskilful doth not heed or believe, that Metals being corrupted and made Scoria, when by the benefit of Art they are reduced, are by this means meliorated; which albeit it be most true, yet are they but a very few (as he saith) who believe it to be true: and he confirms the whole process throughout the Chapter, even to the Chapter of ☿, and explains it, saying, Corruption makes a good thing perfect.

The Good cannot appear by reason of its covering. The hider or veil must be taken away, that the Good may be freed and become conspicuous; that also the first covering, under which metals are hidden, and wherein they are generated, is a Mountain, Sand, Stone, or Earth, all which are to be separated by fusion, that the metals may become pure.

Here the Metallurgist desists, and is clearly ignorant of any other covering. But Paracelsus addeth, That each metal is a hider of the other metals, which thing the Seven Rules do largely demonstrate, and adviseth the Chymist not to rest satisfied, when he hath gotten from the Mines a vendible metal, as ♂, ♀, ♃, ♄, melted from the dross, but to consult further with natural Philosophy, and to examin whether or no these are pure enough, without any adhering and deteriorating veil.

How great the difference is betwixt a rude and a vile Mineral (where the metal is largely dispers’d and commixt with much stony matter and other impurities) and a tractable metal faithfully separated, is well known. So much, and more, is the difference betwixt a vulgar and imperfect metal, and the Gold and Silver which it contains shut up in its bowels. But because the melting of metals out of their mines is, by reason of its long use, grown vile, and not esteemed an Art, but a Trade, and every where exercised, without any ones admiration; yet in its beginning, before it became so commonly known, it was worthily accompted a deep Secret, although now disrespected. We may not doubt, but that even yet another veil adheres to metals, and may with as much facility be removed; and its inward, pure, and fixt center, Gold and Silver be melted out and separated, if the way were but known. But because men do not bestow any further Labour and Industry in searching, and the use of vulgar metals is highly necessary, we rest contented, in that metals once melted from their mines become malleable, and fitted for the use of man: Nor is this unadvisedly done, for the life of man can as little want Iron, ♃, ♀, and Lead, as it can gold and silver.

Paracelsus teacheth, That imperfect metals are corrupted and brought into a nothing, by the force of fire; which they cannot sustain or bear; but their good parts, Gold and Silver, cannot be destroyed, but in the great strait and force of fire do come together out of the imperfect metals, and mutually defend each other, the impure portion being burnt up and removed.

Now then, that the species and ingredients of this process may be understood, something must be mentioned by us thereabouts.

Thus then ’tis written; ℞. ♁ melt it with Nitre and Tartar, of this take one lot; ’tis to be noted that you are not to take the lot of the whole molten mass, but of one of the two, either the upper part being the Scoria, or inferiour or lower being the Regulus, which this flowing mixture sends downward.

But which it is, it cannot be perceived by the words; yet because Paracelsus’s intention here is to destroy gold and silver by the admixtion of the aforesaid ingredients, and to bring them to nothing, out of which nothing the destroyed augmentation of the sun may be afterwards by some additament, obtained, in reducing it, it seems probable to think that the Scoria of the mixture is not to be taken, but the Regulus, which hath Ingress into Tin, Arsenick, and Schlich, and unites them with gold and silver, for it is the Property of the Regulus, to unite & conjoin contrary Metals and Minerals.

Tin is joined with malleable metals, and melted and suffers the fire with them, brings them into Scoria, the which thing Sulphur, Vitriol, and Schlich, also perform, and are here used by Paracelsus for no other end than to corrupt the sun and moon, and bring them into Scoria. But what schlich (Schlich) this is, because no proper name of Gold, ☽, ♂, ♀, ♄, or ♃, is added, no body can easily tell, for this is called schlecht by Chymists and Metallurgists when they take a Mineral excellently well ground, and washed with water, thereby separating the mineral or the rubish and stone, the heavyer, and more noble part of the metal remaining in the bottom of the vessel, which examining they thereby Conjecture the value of the metal or mineral: this labour they call a bringing into Schlich, or also Secher, and because all metals may be reduced into schlichs or calx, this word Schlich or Calx may suit with all metals, or else it may be that most small dust or powder in polishing mills, (Schleiff-muhleu) where various Iron Instruments, Swords, Brest-plates, and other Arms are Polished, and which is wont to be under the grinding stone in deep guttars destinated to that purpose, or gathered in wooden vessels, and sold to such as dy black cloaths, and is called calx or Schlich. But now whether or no, he means this or the calx of any other metal, it is uncertain, nor doth it much concern; for the Sun and ☽ may be reduced into a nothing without any of these Calces, and may be again augmented, and brought into something, as you shall see in the following Chapters of the Transmutation of metals.

Vain was their expectation who thought to turn all these speices, thus blown together, into Gold and Silver, but yet could not get any other thing than a yellow, or spadiceous Scoria contrary to their hopes but the Corruscation (Blief) is most blessed and gladsome, if any one can get by reduction from a destroyed metal brought into Scoria, a most noble one and better than heretofore it was. But this destruction and reduction is not uniform, but is perfected many several ways as the following Chapters teach.

All things are absconded and hidden in all things, but of all things there is one which is a coverer or hider of the rest, and is a Corporeal Body, External, Visible, Moveable: all fluxes are manifest in this vessel, for this vessel is a Corporeal Spirit, and therefore all Coagulations, and Consistences are captivated and shut up therein being overcome by its flux compassed about and strengthened thereby, what this flux is, its cause and name what it is called, cannot be found, because there is no heat which may be therewith compared. The burning of the Gehennal Fire may be likened thereunto, on which account this Flux hath nothing at all of Community or Affinity with other fluxes, which are melted by the heat of common fire, and become hard and coagulated by natural cold. These fluxings or meltings cannot thus operate with ☿, they are too weak, he values them not; hence ’tis to be observed, that the mortal Virtues of the four Elements have no ingressive Operations upon the Cœlestial Virtues, which Virtues we also call Quintessence, because Elements cannot either give unto, or take any thing from this Quintessence; the Cœlestial or Infernal Virtue cares not for the four Elements.

Hence note, That none of the Elements, nor any Elementary thing, be it dry or moist, hot or cold, none of these can do any thing against that Quintessential Virtue, but each hath its operation and efficacy for it self apart.

Glaub.] In this Chapter or first Rule of ☿, Paracelsus useth succinct but yet perspicuous words, saying, that the fluidity of Mercury ariseth not from the four corruptible Elements, but from the Quintessence, and therefore hath not any affinity with these Elementary fluxings and meltings. Now, what this Quintessence properly is, which Paracelsus here mentions, much might be spoken, but ’tis not so convenient at this time, my self and other Philosophers have largely treated thereof, and therefore speak not of it now.

This only I add over and above, That Paracelsus will have the Quintessence to be a thing not subject to the four Elements, but permanent and incorruptible, whereby he gives to understand, That seeing ’tis so, that the fluidity of Mercury hath its originality from the Quintessence, and not elementary Fire, so its coagulation is in like manner to be made by the Quintessence and not by the elementary Fires, be they hot or cold.

But now, what that Quintessence is, that coagulates Mercury, and transmutes him into Gold or Silver, it may be easily conjectured, that it is not to be sought for out of Vegetables and Animals, but to be extracted out of Metals, and ought to be much more pure, fixt, and meltable than they are.

Many are the things which Paracelsus hath written of this Quintessence, attributing great Virtues thereunto; he that desires it, may read thereof in his Writings. Likewise many Philosophers affirm it to be a thing reduced by the benefit of Art into the purest and highest substance. Which name of Quintessence, some there are that attribute unto that Tincture, wherewith perfections are wont to be made. By which it is evident, That by the name of Quintessence is alwaies understood the most pure, the best, and the most powerful part of a thing. But be it what it will be, ’tis clear, That Mercury is a wonderful subject, nor is to be coagulated and fixed so easily, as many have falsly believed, and tryed the contrary to their great loss.

Many are the Coals which have been vainly consumed about his fixation, and are consumed, although alwaies in vain; my self have also, though not often, handled him with a great deal of tediousness, which although not permanently fixt, yet observing therein many singular things, of which I count it expedient to relate something. In him is a most great power and virtue, most friendly to Metals; he is easily mixed with the purest Metals, and most difficultly with the impure; which denotes him to be of a most pure nature: And now, if he come to be fixed, I could demonstrate, if need were, by indubitable reasons, that a thing more pure than Gold would flow therefrom. It alwaies produceth something as often as it is added to Metals, and constrained to undergo some fire, helping them evidently, even whilst it is in its Volatility; what then would it do, if being therewith fixed, it were along while melted with them in the Fire?

This I add for the better Lights sake.

When I was in my youthful days, and saw many attempting to fix Mercury with Gold and Silver, by Amalgamation, Sublimation, Coagulation, Precipitation, and other Labours of that kind, to transmute it into Gold and Silver; my self also attempted somewhat about him, by the advice of Paracelsus’s Sayings, That in Saturn its Coagulation is to be found. On this account I melted in a little Crucible 6 or 7 parts of Lead, and added one part of Mercury; this I put into another Crucible where Nitre did flow, that it might be covered over thereby; in the mean while I melted the glass of ♄, (being made of 4 parts of Minium, and one part of Flints) in a greater Crucible, whereto I put the two former Crucibles heated to be covered by the glass. These three I again sunk into a new Crucible flowing with the glass of ♄, thinking that I should this way keep in the volatile Guest, having now shut up Mercury in so many walls, I put him to the fire, intending to fix him, and then indeed he sustained it, not being able to break through; but increasing my fire, and the Glass melting with Nitre, away he goes leaving an empty nest, and left ♄’s weight whole and perfect, which having examined, it yielded a grain of Silver heavier than the common ☽ which I believed to be Mercury fixt and coagulated, but reiterating that labour, I found it to be otherways, viz. that the Mercury was not it self fixed, but flown away, but yet by his occult power penetrated and meliorated the lead, that it afforded a little silver; also the whole mass of lead was hereby made black, and hardened like tin, whereby I perceived, that Mercury being a pure, meer fiery spirit, is most impatient of the Fire, and cannot be fixed without a Quintessence.

But thus much indeed it can do, if being joined with other metals, it can be so long held, as to endure the Fire; although it presently vanisheth away, it doth in a manner change them, not by bettering them, but stirring them up by its penetration, that they may mutually act each upon the other, and receive a meliorating faculty, although without any great profit, as far as I know, but I only intend to discover its possibility, its miraculous and almost unsearchable power, for it may deservedly be esteemed a Miracle of Nature. It is a meer invisible Fire; albeit such as are ignorant account it cold, and by Art it may be made far more fiery and volatile; which I sometimes have tryed, where being often injected into a vehement fire, again and again, and received in Glasses, it hath elevated it self without any fire, and gone away into its own Chaos. In a word, many men have accomplished prodigious things with Mercury, but all of them without any fruit; of which more shall be spoken in its place.

Whatsoever thing is manifest, (as the Body of Jupiter for example) the six other Corporeal Metals are therein hidden spiritually, and one more profound and remote than another. Jupiter partakes not of the quintessence, but of the nature of the four Elements, therefore his fluidity is manifested by a little heat of the Fire, and his coagulation in like sort perfected by a little cold, and hath communion with the rest of the metalline Fluxes.

Wherefore by how much one thing is in nature like to another, by so much the readier is it united thereunto, if they mutually touch one another; that also which is nigh, is more efficacious and sensible; for that which is afar off, doth not enforce, nor is that which is remote, how great soever it be, much feared. Hence ’tis that heaven is not desired, because ’tis far distant, nor seen by any one; neither is hell feared, because it is far off, whose form none hath known and seen, nor felt the Torment, and therefore ’tis valued as nothing. Those things then that are absent, are little regarded, or plainly rejected, being constituted in a thick place, for by the property of the place every thing is deteriorated or meliorated; which thing may be proved by many Examples.

By how much therefore Jupiter is farther off from ♂ and ♀, and nigher to the Sun and Moon, by so much the more Golden or Silver-like is he in his own body, and seems more great, potent, pellucid, sensible, more fair, pleasant, notable, palpable, more true and more certain than elongated, or at a distance. On the contrary, by how much the more he is elongated, by so much the more vile and abject he is in the matters aforesaid: for things present are alwaies more notable than those which are absent: by how much any thing visible is nearer, by so much a thing invisible is more remote. Therefore it behoves the Alchymist to study how he may place Jupiter in a spiritual Arcanum and remote place, in which are Sol and Luna; and that he may take Sol and Luna from far, and bring them near, into a place where Jupiter existeth corporally, so that the Sol and Luna may also be corporal and truly present before his eyes in the Examen. For there are various labours and modes of transmuting metals from their imperfection, into a perfect state.

To mix one with another, and again to separate the one from the other pure and sincere, is nothing else but a genuine permutation made by the labour of Alchymy. Note, that Jupiter hath much Gold, and not a little Silver. Put to him Saturn and Luna, and the Luna will be augmented by the rest.

Glaub.] Although I do not certainly know the reason why Paracelsus beginning with Mercury, passeth next to Jupiter; nevertheless it is very probable that he would thereby point at some singular Mystery. Here he repeateth the former sentence, saying, Every visible metal hideth in it self the rest invisibly, from which if we would reap any good, their invisible and spiritual Gold is to be taken and brought near, or to be visible; and on the contrary, the visible to be removed afar off and made invisible. But how this ought to be done he doth not teach, but leaves the Reader to search it out in his seven Canons or Rules, which are very difficult to be understood not only by a rude Tyro, but even by one well exercised: And seeing that not one in a thousand understands them, it is no wonder that his Writings have been had in Contempt.

Without doubt he aimed at our good, supposing he had written very clearly, and directed his speech in such a manner, as if he had to do with one that is skilful in the metalline nature, without having any respect to the common blindness and ignorance, whereby he received great thanks, and was highly esteemed of by all.

But what shall we say or do? ’Tis bad meeting with wicked proud men, as thou most clearly writest; yet because the unexercised, if they have even once erred, they wrack and abuse the Writer with meer slanders: Hence it comes to pass, that many desire rather to be silent, and leave unto fools their own toys and vanities: But the Case being with more accurate examination considered, it seemeth evil to be revenged on the Innocent as well as the Guilty.

As for Tin, if thou searchest into its nature and property, it is a pure (compared with the other metals) unripe metal, abounding with very much combustible Sulphur, whereby it obtains its liquifaction and corruption in the fire: which being removed (and it may be done with a gentle fire) it loseth its metalline fluidity, and very much resembles unmelted ashes, whereto if you add another sulphur, whereby that ashes may turn into a metal; and again convertest it into ashes, repeating this labour until all its combustible sulphur being burnt up, it refuseth to go into ashes, by Calcination, and then melt it, ’twill easily give forth its gold and silver in the trial (im abtreiben.) Now, in the being mixt with Lead, it causeth a strife in a strong Fire, and getting uppermost, turns into ashes, that is to be imputed to the combustible sulphur, whereby it so being melted with Gold, Silver, Copper and Iron, it makes them brittle like to Glass, but being dispelled of that Sulphur, by roasting or calcining by Incineration or Cementation, or any other way, it doth not any more make them brittle (which thing to do is full of difficulty) but is melted with them, and most easily separated with, Venus (last sich sehgern) she knowing how by her kind and flattering words to perswade the two old men ♄ and ♃, mutually to abide each other in the fire; Gold and Silver will also do the same thing; but because they are precious and easily flow out of the Crucible, and the Work may perish, it is sufficient to use ♀, which also will give from it self its own hidden Gold and Silver, and not to take these metals which are purified with great labour, and drown them afresh in impure metals, and destroy them.

There are also other waies of purging ♃, from his superfluous sulphur, viz. a Nitrous fire. If filed ♃, being mixt with Nitre, Sulphur, & Sawdust, be kindled, part of the tin is elevated up into flores, and a part remains reducible in a strong fire, which is to be so often handled the aforesaid way, till all the substance be reduced, into flores and ashes, the metallick form and nature being most plainly destroyed; after this, let the flores be gathered out of the Receivers, and the ashes elixiviated or washed, and by the help of a good Flux be reduced into a metal, which is to be again filed, sublimed, and burnt, as before, until all the Tin remains like Scoria, and will not sublime; which being melted with Lead and separated, (mit Blen amstieden und abtreiben) thou shalt find gold and silver shut up in its bowels.

Likewise pour fixed Nitre (the liquor of it) on the filings of Tin, digest it its time, supply the evaporating moisture with new Liquor, that it may be alwaies moist, but yet let it not be too wet, but like thick water. This Liquor dissolves and takes away the combustible sulphur of the Tin, and fixeth that which is incombustible, and makes it capable of enduring the fire; so that being melted with Lead, and purged (aensieden und abtreiben) it yields its gold and silver.

Another separation is thus instituted; Reduce Tin with common ♄ or Regulus, ♁ j. into Glass or Amausa, which keep a good while in Flux in a strong fire, (forget not the inceration of Nitre or salt of Tartar) by which labour the purer parts of the ♃ being gathered together, do give a Regulus, the impurer parts separating themselves with the Lead and Salt into Scoria, the Regulus being purged (abgetieben) thou shalt have the fixed gold and silver in the Cupel.

But ’tis to be known, that these Operations may be done without Copper, but yet will yield more ☉ and ☽ if Copper be added; not only for that the ♀ it self gives forth its ☉ and ☽, but because Tin of it self, without the admixtion of ♀, doth not willingly let go its own ☉ and ☽. But in seeking of shelter amongst its own ♀, and withdrawing it self to the Scoria, is there hidden (the Labour being finished) the Scoria can no more attract it into it self.

♀ therefore is as it were a Receptacle, wherein the Sun and Moon collected and separated out of the mass, can defend and hide it self, and is by Chymists called a Bath or Balneum.

In the 4th. Chapter, which treats of ♀, a more large account is given of this labour of metalline Glass. Moreover gold and silver may be separated out of tin in this wise.

Melt common Lead in a Test (treib scherben) under a Muffle (een muffel) and being throughly hot, cast in a little ♃, and it will incontinently have Ingress, but will forthwith ascend and kindle like burning sparks and go into ashes; which must be taken off with a crooked Instrument, and more new Tin put in; which being burnt, let it be taken out. Repeat this labour so long, till all the Lead be devoured as it were by the Tin.

Put these ashes on a Test, under a Muffle, and let them be yet well heated by the fire for an hour; so that if any grains of ♄ remain, they may be made ashes, and the calcined ashes of the tin may be the better fixed. Reduce these ashes, and ’twill become a metal, which let be again made ashes upon a Test; repeat this labour, until in reduction it refuseth to go into a metal, but remains a Scoria and a metal destroyed; which put into an excellent Crucible, and by a Flux made of Tartar and Nitre, let it melt its due time, and the fixed Tin, together with part of the Lead, will go to the bottom into a Regulus; which being washed (abgetrieben) makes manifest the gold and silver hid in the Tin on the Test. This Labour is neat, easie, and but of small charge, especially where wood and coals are cheap, the Scoria, from which the Regulus is separated, is not to be thrown away, but kept for other uses, of which we shall presently speak.

Now he that promiseth Gain unto himself from this small work on a Test, is deceived, because hereby is only found how much ☉ and ☽ is contained in an hundred weight of ♃, and what costs are expended in its melting, whereby may be computed what gains may be expected every day, nor indeed is this work (thus done under a muffle) so profitably accomplished, as ’tis in greater Furnaces, where being a greater heat of fire, a more plentiful gain is promised. And although because of many various Imployments my self never tryed, yet I will briefly delineate and describe how a large Return may be made, according to Calculation, computed by a smaller quantity.

An hundred of Tin requires 10 or 12 C. of ♄; (the work being wisely handled) the price of the Lead, ♃, Coals and Labour, being summed up, and being substracted from the ☉, there seems to remain but a very little to defray the charges. But if you look thereinto a little more narrowly, you will find a recompence and benefit arising thence, not to be despised, especially if you use Lead impregnated with ☽, which by reason of not considering the benefit and gain, remains unseparated therefrom. Likewise you may use a golden ♃, such being often found as contains as much ☉ as the ♃ costs; and you may also meet with ♄, which contains as much ☽ as the Lead is worth, but not separated by the Refiners, because they are ignorant of this separation, which by the usual way cannot be separated with profit: and that your Labour may be the more beneficial, you may add to your ♃ some golden or silver stones and minerals, as Marcasites, ♁, Arsenick, Auripigment, Cobolt, and various Pyrites or Kisij (which because of the small quantity of their included ☉, are never wont to be melted) & let them be scorified, which yielding also their gold and silver, do bring in a greater profit; but especially if these Minerals having been first melted with Copper, are by the benefit of Iron (or melted with Iron) brought into Regulus, and their Gold reduced to a narrow compass, which Regulus being thrown into the Lead, together with the Tin, let be made into Scoria, and then their ☉ is gotten without much charge, and is depurated by the Tin. But now, if you would have this separation profitable, it is not to be done in Crucibles, but in well compact Furnaces or Hearths, whereon the bright flames running, let your metals be throughly heated or calcined, and your Calcination, Incineration, or Annihilation being accomplished, let Reduction be made in an acute Furnace, (im Stichofen,) of which thing my time permits me not to give any larger account; its sufficient to have experienced the truth thereof in a lesser quantity; any one may try his fortune in Metallick Operations.

Now, although there are more waies of separating ☉ and ☽ from ♃, yet what I have already declared seems sufficient for this time; the following Chapters, wherein the nature of the other metals is treated of, will manifestly open what I have decreed to discover concerning them.

The six hid Metals have thrust out, or expelled the seventh from them, and made him Corporeal, leaving unto him lowest Dignity, and imposing on him the most thick hardness and labour. In this body have they manifested their whole strength, and hardness of Coagulation to be, shutting up, or keeping inward, their Colours and Nobility, with their Fluidity. ’Tis hard and full of Labour, to make a Prince or King of a Peasant, or common Fellow: But ♂ by his Vertue, obtains Honour, and gets up into the high Throne of the King: But ’tis expedient, that care be used, least hastily posting forward, he be taken. It is to be considered by what Art ♂ may be promoted to the Throne; but the ☉ and ☽ put in the place of ♂ with ♄.

Glaub.] We are come now to Mars in order, it being the 3d. according to the Compute also of the Astronomers, descending from above. Now Paracelsus doth not attribute the first place to ♄, as the Astronomers do, but to ☿; and haply, not without great Cause, hinting hereby some singular thing. He goes on, and says Mars is rude, sharp, and thick, because the other Metals have cast out their most ignoble, and basest part upon him, which thing experience testifies: He is composed of hard knotty Timber, and hath in him but little good; he is sharp and churlish, and not at all to be compared to gentle, tender, and noble ♃; but if he be once freed from his knottiness, which is hard to do, and render’d tractable, he shews his Virtue, and discovers himself also to be a partaker of the Royal Blood. Paracelsus adds, that ♄ can take away his knots, and elevate him to an higher degree, although the Astronomers are very much displeas’d with the Conjunction of these two, as being the Author of all evil, and have therefore inserted peace-making, and benign Jupiter in the middle. Now that Lame Saturn may polish and make crabbed ♂ smooth, Paracelsus tells you that there’s need of Caution, lest by over hastiness, he bring loss upon himself. He stoutly resists, nor doth he easily yield, but rather busily contrives how to captivate and destroy others; yet Paracelsus mentions its possibility; whose Reasons, Way, or Manner, we will briefly illustrate. ♄ indeed is by Birth, fitted to wash the other imperfect Metals, and to purge them from their superfluous Sulphur, if any good doth accidentally adhere unto them, but knows not how to remove their radical, and innate Impurity; and that it is not alone sufficient for this thing, the trial of the Test witnesseth; for although you add Iron to ♄, to be separated upon the Cupel; (Abgehen Lassen) yet hath it no sincere ingress into ♄; but if it be so far brought by great labour, it doth not remain, but speedily separates to the Superficies, like Scoria, and leaves nothing with the Lead, but what was accidentally in it, himself withdrawing with his whole power, and native goodness; Tin also doth the same; but Copper albeit it swims not upon the Lead, nor goes away, yet it is not therewith radically joined, but being reduced with the Lead, into Liquable Scoria, descends into the porous Ashes, of which we have accurately treated in the Fourth Part of our Furnaces, and in the Appendix.

Lead is not therefore the true washing of Metals, but that it may so become, ’tis clear that it must be aptly prepared; and if you do more exactly contemplate on the thing, you’ll find it very rational; for by what means can ♄ the most liquable of all the Metals, freely copulate with ♂, which is the hardest: Indeed ’tis true, that they enter each into the other by mutual fusion; but ’tis forcedly and superficially, not radically; as if one boils Water, mixt with Meal, into a Pulse; the Water thickens, the Flour moistens; yet neither entring into the other, radically; but the Water getting into the Pores of the Meal, or Flour, makes it Pap: In the same manner is it with ♄ and ♂, they are indeed mixt; but cannot equally sustain the violence of the Fire. ♂ doth not alter his breeding or wit; but in the melting together, remain an hard, and not easily melted Metal; nor is the humidity and liquability of the Lead hereby corrected; for although they are become one Mass, yet each keeps his old Condition: but if they are so order’d, that both of them may undergoe the same Fire; then the Iron will yield, and deliver his Gold unto the Lead, and his warm Volatile Sulphur maturates the Silver, lying hid in the Lead; exalts it, and makes it corporeal, that each bestows on the other, his Goodness and Virtue; each supplies the others defects, and both are perfected; for although hard crabbed ♂ be made flow with liquid and combustible Sulphur, or a Sulphureous Mineral, as ♁, Arsenick, or Auripigment; yet is not any transmutation made, each remaining in his own Nature, without alteration; like as ☿ being reduced into Amalgama, with ☉ or ☽, makes no solution, only adheres unto the Gold, and easily separates therefrom, leaving the Gold to himself: But if any one know how to conjoin, ☉ and ☽ with Mercury radically, they would not forsake one the other; but would perfect themselves mutually in a strong Fire; so would the other Metals too, were they but radically commixt. Some one may ask, what is this radical or spiritual Commixtion of the Metals, and what I understand thereby? for Answer, They are to be so united with an implanted Love, that they freely join together, and so remain equally, enduring prosperity and adversity; and neither of them discernible from the other, that they penetrate the shut Gates, and thick Walls, without any obstacle; that the Volatile exhales not in the Fire: that which is liquable, separates not from what is illiquable; thereby penetrating the Vessel, leaving behind it, the more fixt, or rougher part, in the form of Scoria: But thou mayst demand by what means I spiritualize the Metals, and radically conjoin them; what, must they first be dissolved in Aqua fortis, or other corrosive Spirits, and be distilled by an Alembick, that they may become Volatile? No, I mean not any of this; this kind of spiritualization is a meer deceitful, and cheating Labour, hindering many thousands, which otherwise would be nigher to the Truth: All the Philosophers disswade you therefrom, that you do not torment the Metals with sharp spirits, whereby instead of being perfected, they are corrupted and mortifyed radically. ’Tis madness to pour more Water into any one that is suffocated with Water, thereby to restore him to Life; this is to put the Bridle on the Horse’s Tail. Now ’tis evident, that the superfluity in imperfect Metals, is their combustible and corrosive Sulphur; and by how much, the more imperfect and base they are, so much the more of a combustible Sulphur do they possess: an evident Testimony, of which we have in Iron, or ♂: ’Tis only his acid Sulphur that deprives him of every degree of dignity, which gross, acid, and vitriolated Sulphur, did he not so much abound withal, he would not contract Rust so easily; and by the attractive Moisture be so soon corrupted: and were he not so quickly rusty, he would be put to better uses, than now he is. But you may object, that you cannot conceive, how he can have such a corrosive Sulphur, whence should it happen to him, for the Mineral, and Stones, whence he is extracted, do not appear to be impregnated with such a Sulphur; whence comes it therefore to be in him? Besides, if the Mineral did partake of such a Sulphur, surely it would never abide a Fire so violent, but it would be driven away.

My Friend, thou dost not at all understand the Nature of Metals, and for what end it was, that Nature left such a Sulphur in Iron, and the other imperfect Metals; for it is a Nutriment unto their better Parts, being like an Embryo, and as it were, a Covering or a Matrix, in which a noble Child is maturated, and is (after the ripeness of the pure Metal) thence excluded. For Natures intention was not, that Iron should be but Iron, but rather Gold; but the digger not willing to wait so long, and knowing the manifold uses of Iron, allows not time for it to become Gold, just like the Fisher-man (who catching a very small Fish, and the Fish desiring to return into the Water, until being grown bigger, he might the better fill the Platter) said, nay, but I will hold thee, as thou art, for ’tis uncertain, whether or no, being grown bigger, thou mayst then be found. Just thus doth the Miner do, he waits not the Irons becoming Gold, but puts it to its present use.

’Tis commonly known, that there is abundance of corrosive Salt therein, which is not combustible in melting Fire, neither needs it any further demonstration; it having been also treated of in the Annotations of my Appendix: and that thou mayst see that a Metal can preserve, and keep its volatile combustible Sulphur in a melting Furnace, I will expound it somewhat clearer: Gold having already obtained its perfection (it being a mature product) Nature hath separated this combustible Sulphur, or acid volatile Salt therefrom; because it needs it not for any further nutriment: neither would it hold it, if it should be put unto it, but thrusts it from it in the Fire, and hath no affinity therewith, as the other imperfect Metals have.

Now Luna although it be not so compleatly perfect as Sol; yet, ’tis more perfect than the others, and hath notwithstanding, a Commerce with this sulphureous Salt; yea, so as to hold common Sulphur a very long while in a great heat, which we shall declare anon in the separation of Metals; and if ☽ (which is almost a ripe Metal) doth thus, questionless the other more imperfect ones will do it more willingly; which thing, that you may be the more assured of, incorporate a sulphureous Salt with any Metal, and continue it in a great heat; and after a few hours you shall see that your Metal will hold that Sulphur, and defend it against the force of Fire; but if a Metal be in some sort freed from this sulphureous Salt by a melting Fire, it doth again receive and hold it; Will it not therefore hold its own, wherein it was born and from whence it came forth. ♂ excells them all as to this, being not only a friend to sulphureous and corrosive Salts, but also to Vrinous which (when it cannot have acid salts) it doth by a magnetick power attract and defend these in the fire. For example; mix the filings of ♂ with Nitre and salt of Tartar, and these salts, in a melting Fire, will be fixed with ♂, and resists the Fire. Which thing is most worthy observation, and by no means to be neglected.

But to return to my former purpose of demonstrating, that Imperfect Metals are not only, not bettered by corrosive salts and spirits, but are rather corrupted: Daily experience doth prove it before the eyes, that all such as have used corrosive spirits in their bettering of metals, have done no good at all therewith, but have, to their hurt, lost both their time and labour: whereas those that have used other menstruums that are not corrosive, have profited more therefrom, and have seen more than they have sought; such as those are in a way tending to dissolve metals without corrosives; to make them spiritual, and radically to unite them, that they may mutually act in, and sustain or undergo the Fire alike, and may co-operate to purity and perfection, and may ennoble themselves. Of which Spiritualization more shall be spoken in the Sixth Chapter, where Paracelsus also treats thereof. This therefore do I affirm of ♂, that he must be handled with such menstruums as are not only not corrosive, but contrary to Corrosives, and such as mollify and separate those Corrosives which the Metals hold in fusion, that so for the time to come they may attract no more any moisture, and thereby contract Rust, and be corrupted; but may be rather able to preserve and defend themselves against Corrosives and combustible Sulphur. But let none think, that ♂ being by this Antidote freed from its thick, earthy, and combustible, and corrosive sulphur, will be wholly turned into ☉, for ’tis the smallest part of ♂ that is good: by how much the ☉ is more noble than common ♂, by so much is the ♂, from whence the Sol is separated more vild than other Iron, and the remainder is nothing else but a most vild Earth or Scoria, void of all metallick fusion. The milk of a Cow or another Animal, if unmixt with water, is good milk; but yet ’tis far inferiour in goodness to pure, good, well-wrought Butter; and by how much milk is more vild than butter, by so much is the whey and acid milk from whence the Cream is separated, more vild than that which is sweet and abounds with Cream. If generous wine be spoiled of its spirit most sweet and most excellent, by the benefit of Destillation, one part of that is better than 12 parts of wine out of which it was extracted; the remainder cannot be wine any more, but is much inferiour to good wine, as wine is to the spirit.

The like is it with Metals, which being deprived of their soul, whereby they obtained a metallick form, they can no more be malleable Metals. Therefore ’tis good to consider whether or no in the separation of ☉ out of the Imperfect metals, it will be answerable (in value) to the metal, and other Expences necessary about extracting it; but now, if you know how to apply the residue of the Metal to other uses, you may with the more confidence attempt the separation. But to return to the words of Paracelsus, I will shew how ♂ may, through ♄’s help, arrive to a Kingly dignity. I have before said, that there is no familiarity between the most fusile and most hard metal, but the one will be gone away in fume before the other will melt, and that we cannot want ♄ in the separation of ♂; but how it is to be handled, I will briefly explain.

Saturn of himself is liquable and volatile, but yet can be made illiquable and fixt without detriment of the Radical Moisture or Metallick Nature; so as to undergo the same Fire with ♂, and being brought to this pass, it is then fit for the separation of ♂. ’Tis many waies made illiquable (Hartflussig) but the best way is by fixed Salts, of a contrary nature to the superfluous Sulphur in ♂, and excellently well separated from the Reguli made of ♂; for Nitre and Salt of Tartar do not only harden ♄, but unite other metals with him, making them spiritual, and most like to transparent, soluble Glass, the which having sustained the Fire their proper time, the Agent being taken away, and the Patient sufficiently purged, the purest part of the Metals, thus spiritually mixt together, doth by the force of ♄ separate from the other unprofitable part. The Regulus is purged easily, so that there’s no need of separating the whole Mass by precipitation and reducing it into Reguli; but ♄, by his innate force, doth in its due time finish the separation or precipitation of the pure from the impure, of metals thus spiritually commixt and united. This is enough spoken concerning the way of separating gold out of ♂, by ♄, viz. ♄ being first fixed by salts, and made hard to melt, so as to endure the same force of Fire with ♂, or otherwise ’twill be impossible to have any thing from ♂ by the usual way of the Refiners, by the help of scorifying with ♄ (mit ansieden) and separation (abtreiben) which even as ♃ also doth not stay with common Lead in a strong fire, but separate themselves and go into Scoria; the which we have also hinted in the First Part of this little Book, whereto we referr the Reader. This separation of ☉ out of ♂, may be done with Regulus of ♁ and Nitre, and in some manner better than with common Lead, but that I do not deliver the whole Process from top to bottom, let no body wonder thereat, for then the Book would grow to too great a bulk, and I should not receive any reward the more from the Unthankful: Let it suffice, that I have declared the manner and the Species wherewith ’tis to be done; for ’tis for the sake of such Chymists as are most expert in the Fire and Metalline Works that I write, and not for the common Destillers of Waters. And as touching what may tend to illustrate what is said, it shall be supplyed with some Processes at the end of the seven Rules.

Whereas I have attributed to ♂ in the First Part of this Treatise and elsewhere, that he doth not only unwillingly deliver his own gold, but also if any be either accidentally, or of set purpose, added thereto, he swallows it up and hides it, and will not restore it without detriment and loss. Some body may admire how it’s possible for to be done so easily by ♄ and Salts; let him know that this Extraction of ☉ out of ♂ is not any the common Examen or Trial, (abtreiben,) but a true and Philosophical separation (Seigerungh) wherewith ♂ being well dissolved, is most throughly separated from his thick and hard body, concerning which, I never met with any full pregnant Processes any where. And albeit that I am not ignorant that many, yea most that read, will not have any higher thought or consideration, yet I say that there is something else hereunder; and do believe, that it is to be esteemed far more excellent than Sol it self; which that thou maist not over-much trouble thy head about, I will not be shy in communicating it also unto thee. viz. Out of Iron is prepared a Salt without any corrosive, which is able to extract the soul from Gold, that it will remain half dead. But ♂ will be impregnated as it were divinely, so as to be able to give forth a golden Child: the debilitated Gold will recover its lost Colour and Virtue by ♀ and ♁. Other Philosophers have likewise made mention hereof, viz. that ♂ will not spare even the King, out of whose bowels he will steal Treasures, and will not blush to adorn himself with the same. Concerning which Secret the most famous Sandivow wrote on this wise. “The Chymists know how to change Iron into Copper or ♀, without the Sun: They likewise know how to make ☿ out of ♃: Others there are that can make ☽ out of ♄; but if they knew how to administer the Solar Nature to these mutations, questionless they would find a thing more precious than any Treasure. On which account I say, that we must not be ignorant of what metals are to be conjoined one with the other, and whose nature of them corresponds to Nature. There is therefore given one metal, which hath a power to consume the other metals, for it is as it were almost their water and their mother; one thing there is that only resists it, and is bettered thereby, viz. the humidum Radicale of the Sun and Moon; but that I may discover it, ’tis called Chalybs.”

Thus you see, that from ♂ also some good is to be gotten, although all speak ill of him; and indeed he is wicked if he gets possession: Nor will he spare the highest Powers, from whom he will forcibly wrest their hidden Treasures, but yet by Commerce with ♀ he will again repay it in time to be distributed amongst the subjects; although the king being robb’d of his goods, looks pale upon it, yet he lays not down his Life, and he remaining alive, there is no cause of complaining, for as long as the Riches are not exported, but remain in the Kingdom, distributed amongst the subjects, he is able to receive his former majesty and splendor from his Revenues, and to gather new Riches, and preserve his kingly dignity whole and sound.

Here I foresee that our common Know-littles, in the light of Nature, will traduce me, as if I enterpret Sandivow’s Chalybs to be common ♂, and say that ’tis not to be understood according to the Letter, but the Author would hint somewhat else thereby; but ’tis no matter, what I have written, I have written, and that not without cause. I am not ignorant, that he means not common Iron no more than I, but his inmost Magnetick force and power, or essence, prepared without corrosive, and known to few, which doth most greedily extract and transmute the soul of Gold above all other things. And herewith we will rest and cease.

The other Six Metals have in ♀ framed all their colours, and the medium of their Flux (with inconstancy) into an External body. It would be therefore profitable to hint to the understanding by some examples, by what means the visible may by the benefit of Fire be made invisible, and this again made visible and material. All combustible things may naturally be changed in the Fire, out of one form into another, as into a Coal, Soot, Ashes, Glass, Colours, Stones, Earth, but the Earth is reduced into sundry metallick bodies; and if a metal combust or corrupted with old age, is thereby become unmalleable, sharp, and brittle, let it well flow, and ’twill again become malleable.

Glaub.] Although that ♀ being malleable more than all the metals, in and out of the Fire, is fit for all Operations, yet even this is not void of a combustible sulphur, but is radically polluted therewith, so that it will most easily, of it self, without addition of any other sulphur, be reduced into Scoria, and be corrupted, which corruption is occasioned by the muchness of its combustible sulphur; Gold and Silver being void of that Sulphur, are not subject to destruction. So that, although they undergo the Fire a most long season, yet go they not into Scoria like the other imperfect bodies; and for the reducing of them into ashes, combustible sulphur must be added; whereas the imperfect metals too much abounding with the same, are changed by a most light heat into Ashes, Powder, or Scoria, which Scoria’s are melted into either transparent or darkish tincted Glass, according to the nature of the metal; which Glasses may be melted into malleable Metal, and again into Ashes and Glass, as you please, but alwaies with some loss, by reason of some combust parts irreducible into metal, the metal also remaining, as it was at first, without being any thing bettered.

He who knows how to melt Metals into pellucid Glass, by the addition not of metallick things, but of such things as have affinity with the metals, as Salts, Sand, or Stones, shall in reducing them, alwaies find his metal better than it was in the beginning: And that the Reader, for whose sake I have written these things, may the more throughly understand my mind, I will explain it somewhat more clearly. Paracelsus hath above affirmed, That every visible metal is an hider of the other metals lying hid invisibly therein, and that the hider is to be removed, if you would that those visible metals become visible and corporeal, which being most truly spoken, I know not what light it may be illustrated withal. The words also are succinct and easie to be understood, yet no body believes them; There’s scarce one amongst an hundred that conceives what they tend unto. Metals cannot be changed without putting off their metalline form; for if you keep them a long time in Flux, by themselves, or joined with others, if they remain in their Corporality, they cannot help each the other, but being destroyed either by themselves, or joined with other Metals, and nourished in the fire their due time, it cannot otherwise be, but that they should be bettered, for so long as it retains its metalline form, it cannot be holpen. ’Tis necessary that a hard body be broken and annihilated, before there can be made a separation of the pure from the impure.

But this is to be done by a genuine Chymical manner, and they are to be dissolved and throughly opened, with things of affinity with them, whereby the purer parts may be united, and the more gross may be separated. If a metal be forced with a most vehement Fire, its parts do firmly hold together; for if it be fixt, then the parts abide in the Fire; but if volatile, then the parts thereof fly away together, their natural bond holds them together, defending them against the Fires power, but dissolve their bond, and then they are compelled to submit to Vulcan’s Force and Empire, and will let you make of them what you please. It may well shame the Chymists to work so disagreeably with Nature, and may well learn by the Husbandman’s labours to send for Nature’s help. The Husbandman therefore, when he sows his seed, to have a good Crop therefrom, he casts not his grain upon any sort of earth, without consideration, but chuseth such earth for each proper seed, as being well dung’d, may suit best therewith, and in a convenient season sows his grain, that it, being putrefied and annihilated, may be multiplied, he leaves it to the warmth of the Sun, and to the vivifying Rain to concoct and maturate it; well knowing, that without precedent putrefaction and loss of its form, it cannot be multiplied. He likewise knows, that when it hath arrived to its maturity it must not be left in the Field, but must be reaped, and then the better and more heavy part is to be fanned and separated from the lighter and worser part, viz. the Chaff; the which operation is, by Experience and long Use, known to be good and needful. This Process must a Chymist observe, for one Metal may be made the field of another, wherein putrefying, it may get it self a new body, which being done, he must likewise know how to separate the new body from the fæces, from which ’tis gathered and made; and how to fan Vulcan like the best and most ponderous, from the lightest, for both of them will be made better by the foregoing preparation, and the annihilation of the bodies. When a Country-woman intends to separate the better part of the Milk from the more gross and cheesy part, she puts it in a quiet warm place, that the best part may rise up, and the worst part go down; the which being as yet not sufficiently purified, she adds her art, and puts it into a Churn, and doth so long stir or agitate it until another separation be made of the pure from the impure, which we call Butter; which notwithstanding, had it lain never so long by it self, had never come to have been Butter, without the Hand and Art of the Country-woman. Who would believe that in Milk there lies Butter, if he did not daily see it? This separation of the Butter from the waterishness, proceeds from the quick shaking and agitation, whereby the Milk heats; and if it doth not fadge, then do they put thereto some warm moisture, which uniting it self with the moisture of the Milk promotes a separation, for heat alone is the meer cause of hastening the separation. This now may seem a gross Example to the Ignorant, but let none imagine that this separation of the Butter from the Milk is alledged in vain, but rather to show the way how out of imperfect Minerals the golden and silver milk or part, is to be separated by the access or addition of a warm Mineral water, and by the Fires agitation: Even as warm Water helps the moisture of the Milk, that so it doth the easier separate its own heterogeneous Butter (and yet the way of separating the Butter from the Milk, without agitation, by the affusion of a warm thing and coction, is not unknown;) so also the Metals are separated, if they are along time boiled with their own Water.

Now, because of themselves they are compact bodies, if you keep them in Flux a long season, they remain compact, and are not able by their own power to shew forth their Good or Evil, nor make it appear, whether or no they contain Gold or Silver: They are to be a long time boil’d with Water, that being dispersed, they may be translated out of their metalline nature, and the pure (by the agitation of the Fire) may be separated from the impure; which purer part of the metal doth not swim at the top, like Butter, but settles to the bottom like a Regulus, after the metallick manner, and all being cool, it must be separated from the Scoria, and in a Cupel be washed to the utmost purity (abgetrieben).

But now ’tis worth the while to know what Water this is which is fit for this Work, and makes a separation of metals; for seeing that it must have power to dissolve metals, it’s expedient that it be a friend unto them, and of the same kin, or (that I may speak clearer) ’tis fit that it be their dissolver and examinator; and this old Saturn hath power to do, out of which it may with small costs and labour be prepared; but the common Saturn, although it be called the Water of Metals by all the Philosophers (but in the usual washing in the Cupels ’tis not found so to be) yet as long as it remains in a compact metalline form, ’tis unfit for this thing; let him first be made Water himself before he reduceth the metals into water; which work is easie, of small cost, and of a few hours labour, and it goes into Water, and the Metals are thereby washt. Of which more shall be said in the following Chapter of ♄, and elsewhere. This also is to be noted, That if Copper being dissolved with the Water of Lead, be digested its proper time, the moisture dries, and the metal is hardened, and returns into a metallick body; therefore the Solution is to be kept alwaies liquid by the affusion or pouring on of new water, lest the mutual action be hindered, which the Philosophers call Incineration: Which being neglected, all the Work doth not presently perish, but there remains most elegant Amausa, and tinged Glass, which shines among the Copper, giving out from it self a Blood-red Colour, wherewith not only wooden Vessels may be adorned, but also Glass-Painters may use it; of which red Glass there hath been some found in old Churches; but ’twas believed that the Art was throughly lost; but this came not by chance without doubt, but was purposely concealed by those whose practising hereabouts did perceive a better thing to lie under it; for the red Amausum or Glass, being burnt its proper time with a strong fire, gives a Regulus yielding in the Leaden washing (im abtreiben) good Silver. But if you seek for ☽ out of ♀, it’s better not to make the red Amausum or Glass at all, but to keep on with Inceration, that it may not come to be red, but may remain a pellucid and green Glass, even until ♀ be well washt.

Moreover this is to be noted, That ♀ and the other metals are not only reducible into soluble and insoluble Glass, by this Saturnine Water, but the same is to be done by the addition of clean Flints and Salts, by which they are made much fairer than those done with ♄; but in the separation (Seigerungh) they are vilder, because the Dissolvent is not so metalline, and after purgation, they do not so easily give their Regulus as those that are done with the Water of ♄. There’s also another way, by which the superfluous burning sulphur of ♀ may be washed, and she cleansed without the water of ♄ or of the Flints, viz. with Salt-Petre. If ♀ or any other imperfect metal be often mixt therewith and burnt, the purer parts come together, and the combustible parts come together, and the combustible sulphur separates in the form of Scoria. To conclude, This separation and washing may be done by the help of other fixed Salts, but none so good as the Water of ♄. Now let the Reader know, that those things spoken in a rude stile, concerning ♀, want not their weight, even as the following Chapters will openly declare.

Thus speaks Saturn of himself: The other Six Planets have excluded and thrust me out, who am their Examinator, from the spiritual City, assigning me an habitation with a corruptible body; for what they neither are, nor will be, I am constrained to be: My six Brethren are Spiritual, wherefore as often as I am in the fire, they pass through my body, and both I and they perish together in the Fire, the two best excepted, ☉ and ☽, who are most neatly and purely washt in my waters, and wax proud. My Spirit is Water, softning the hard bodies of my Brethren; but my body is addicted to the Earth, whatsoever I lay hold on, is also made like the Earth; and is converted into one body. It would not be good that the World should know what is in me, or what I could do; it would be better did they but know how to get that thing which is mine, and is in my faculty, they would lay aside all other Arts of Alchymy, and handle this thing only, which I am able to perfect. The Stone of Coldness is in me; this is the Water by which I cause the Spirits of the six other Metals to congeal into the Corporeity of the Seventh, that is to promote ☉ with ☽. Antimony is twofold, the one sort is the common black ♁, wherewith ☉ being mixt and melted, is purged; this is of nearest kin to Lead; the other is white Magnesia, Bismuth, and nearest to Tin; being mixt with the other ♁, it encreaseth ☽.

Glaub.] Here we have mention made of Saturn, from whence the Bath (spoken of afore) for ♀ and the other metals is prepared, and that twofold, the common and ♁, both which I have mentioned in my former Tracts, as profitable for this washing; but one is fitter for some metals than the other. Venus willingly enters into ♄, and may most rightly be washed and separated (geseigert) with the common Saturnine water, ♂ and ♃ will not; but ♁ receives them most greedily, holds and washeth them, which is impossible for the common ♄ to do. Yet notwithstanding Paracelsus seems to hint at some other thing here, speaking of the transmutation of ♄ with other metals, aiming (as I conjecture) as well at an universal as a particular transmutation of Metals by Saturn. Now Saturn also, as he is the water and washing of other metals, so may he himself be washed with Salts, which, as I shall anon declare, are his water.

But let no body wonder that I speak no larger of the nature and virtue of Saturn, whom I set so high an esteem upon; for it hath been most frequently mentioned, and after this will be; so ’tis not fit so often to repeat the same thing, one Chapter illustrates another. See such other small Tracts as I have written of Saturn, and compare them well together, and without doubt you will perceive my meaning. That which Paracelsus adds concerning the difference of ♁ is plain enough, and wants no illustration; for common Lead and ♁ (although much differing in the diversity of Sulphurs) was by the Philosophers called Black Lead. Bismuth, ashy Lead, and Tin, among the ancient Metallurgists, is white Lead; which appellations we shall leave to the ancients, and say no more thereof.

If anyone goes about to reduce ☽ into ♄ or ♂, it will be as difficult as to make ☽ (with great profit) out of ☿, ♃, ♂, ♀, or ♄. But ’tis not expedient to make vile things out of good, but to make precious things out of base and abject things.

’Tis also fit to know of what matter the Moon is, and whence ’tis risen; he that is ignorant of this, will find it impossible to make Luna.

Quest. What therefore is Luna?

Answ. It is the seventh external, corporeal, material, of the Six metals therein hidden; for alwaies (as it hath been very often said) the Seventh hath the other Six spiritually hidden within it self; neither also can these six be without an external, material metal; nor can any corporeal Metal be without the six spiritual ones and their Essence. If you melt the seven Corporeal Metals, it doth nothing as to making ☉: after mixtion, each as its nature is, remains fixt in the fire, or volatile. For example, mix as well as you can ☿, ♃, ♄, ♂, ♀, ☉ and ☽, it will not therefore follow, that the ☉ and ☽ will transmute the other five, that they become ☉ and ☽: Although they are blown together into one mass, yet each remains in its own state, viz. if you take of the corporeal mixtion; for transmutation consists in the spiritual mixtion and union of Metals, because Spirits admit of no separation and mortification.

Although you kill the Body an hundred times, yet will they alwaies have another Body more noble than the former. And this is the promotion of Metals from one mortification into another; that is, from a more ignoble degree to a higher, that is Luna, and from a better to the best, that is Sol; a most illustrious and royal Metal; ’tis also true, and alwaies will be, which hath been often spoken of before, that alwaies the six metals generate the seventh, and deliver it from themselves into a palpable and visible substance.

Quest. Now, then if it be so, that the Luna, or any other metal, is alwaies caused and produced from the other six, What therefore is its Property and Nature? I answer, Out of ☿, ♃, ♂, ♀, ♄, and ☉, no other metal can be made, but ☽; the reason is, because as to the other six metals, each are indued with two good virtues, which in all make Twelve: these virtues are the Silverish or Lunar Spirit, which in brief understand thus; Silver is compounded into a corporeal Metal, out of the six Spiritual Metals, and their Properties, in number twelve, and is likened to the seven Planets, and the twelve Cœlestial Signs; for the ☽ hath from ☿ the Planet, and ♒, and ♓, a bright white flux and splendor, ☿, ♒, ♓; also ☽ hath from ♃, ♂, and ♉ a white colour, a great constancy against the fire and fixation, ♃, ♂, ♉; from ♂, ♋, and ♈, it hath hardness, a good clangour or sound, ♂, ♋, ♈; from ♀, ♊, ♎, it hath the means of Coagulation and Malleability, ♀, ♊, ♎; from ♄, ♑, ♏, it hath a fixt body with heaviness and gravity, ♄, ♑, ♏; from ☉, ♌, ♍, it hath a sincere purity, and a great constancy, against the violency of the fire, ☉, ♌, ♍.

Thus is briefly explained what is the exaltation and cause of the spirit and body of Silver, with its own compound Nature and Essence.

It must also be known what matter the metallick spirits do take in their first Nativity, when they are carried down into the Earth from the Cœlestial Influences, viz. a vile Dirt or Stone, which the Mine-digger by breaking the body of the metal, destroys and burns in the fire, in which mortification the metalline spirit assumes another body, not fryable, but pure and malleable. Then the Alchymist coming, destroys this metalline body, kills and prepares it by Art, but that metallick corporeal Spirit makes apparently conspicuous, another more noble and much more perfect body, whether it be the Sun or Moon; then both the metallick Spirit and Body being perfectly united, are free and safe from Corruption by the Element of Fire.

Glaub.] Paracelsus in this Sixth Chapter repeats the words which have been oftentimes afore mentioned, viz. That every visible metal is an hider of the other metals which lie spiritually hid within it; withal teaching, that it is impossible for corporeal metals, although melted together never so long, to be meliorated, unless they are first made spiritual; which I have oftentimes demonstrated and shewed to be the very Truth, and the right way to Transmutation.

But he doth not in express words teach the way by which they may be made and rendered Spiritual; nor is it convenient to chew a Morsel, and thrust it into the mouths of the Ignorant.

Now I say, that as touching the spiritualizing of Metals, Paracelsus doth not advise that Metals be dissolved in corrosive Spirits, & digested & destilled over the Helm with it, by often Cohobations. The Spiritualization which he mentions here, is not to be done with Corrosives, for they are rather corrupted by them than perfected, neither in Glasses, but in Crucibles, and that in a few hours, without Corrosives, whereby they are so depurated, and as it were poudered, that they are transparent in and out of the fire, and dissolvable in any water. This is a true spiritualization of metals, and gainful if it hath the said Properties: ’Tis otherwise called by the Philosophers, the first matter of Metals, and at this time known but to few.

Our Laborators now adays know not any metallick spirits, but such, as by the help of peregrine and noxious things, they drive over by an Alembick or Retort; but Experience testifies, that these are wholly useless and unprofitable for Melioration. And although the ancient Philosophers write, Make the fixt volatile, and the volatile fixt, yet they mean not that the metals should be destilled. Which sublimation or destillation they did not meddle with, but all their metallick labours, as Solution, Putrefaction, Destillation Sublimation, Calcination, Inceration, Cohobation, and Fixation, were done in one earthen vessel, without Corrosives; nor did they weary themselves with those ridiculous labours that are done by the means of Glasses. But of this more in another place.

Now read diligently over and over again what Paracelsus writes at the end of the Chapter, and it will appear, that he speaks of fusion, and not destillation in Glasses; where he shews, that a metallick spirit at its first descending from the stars into the earth, hath a most vile form, like a stone, or dirt, which the digger of it melts with a strong fire, whereby it gets a better form, and becomes a malleable metal. And here he is at a stand, and cannot proceed any farther. Now, saith Paracelsus, the Alchymist comes and takes this metal, and by his Art destroies the metallick body, killing and preparing it; and by his labour it assumes a more noble and fixt body, called (because of its maturity) Gold or Silver. The ☽, although it be more pure and excellent than ♀, ♂, ♃, and ♄ yet having not arrived to maturity, it is (in comparison of the ☉) like a flower, which is more excellent than the herb, but inferiour to the seed, which is the most perfect part of the same. And, as in Vegetables the flowers are indued with a more elegant colour than either the seed or fruit: So also is the ☽ more abounding with Tincture than the ☉; which I have very often tried, and could demonstrate by many Examples; contrariwise, altho’ the flower be, as to the form, colour and odour, above the seed, yet in goodness and durability it is much inferiour; for the flower at an approaching cold falls away;, but the seed endures, and if it be helped, it produceth a new herb, flowers, and seed, by which its species are conserved and propagated. And as in Vegetables the herb is the greatest part, the flowers less, and the seeds least, so in Minerals is the like order most fitly observed: for should Nature produce only Flowers and Seeds with the Herb, whence would there be Grass for Beasts, whereby they might fill their Bellies, and so yield dung for the Country-man to dung his ground withal, that it might produce a new Crop of Herbs. Without doubt there’s more Tincture hidden in ☽ than in ☉, the inmost part of which is a meer redness; but the centre of ☉ is a most fixt and splendid Sky-colour, which is to be well observed. As for the other Properties of ☽, which are most frequently known, ’tis needless to mention them; as to purity and fixation, ’tis nearest to ☉, and therefore in metallick things ’tis to be likened to a Flower: ’Tis plainly void of combustible and preying Sulphur; but being not as yet arrived and concocted to perfection, it is a most suitable Vehicle to extract ☉ out of volatile and unripe Marcasites, and other auriferous Minerals, and to make it corporeal. Concerning which I have formerly written, and will write more hereafter.

Corporeal ☉ is the seventh Metal of the six spiritual ones; in it self it is a meer Fire; but the Reason of its being outwardly of an elegant, yellow, visible, sensible, ponderous, cold and malleable body, is, because it hath in it the coagulation of the other six metals, whereby ’tis compell’d into a visible body. And as to its being melted with Elemental fire, ’tis from hence, because it hath a fluidity of Mercury, ♓, and ♒, spiritually hidden in it self; the which is also outwardly evident, because it is most easily mixt with the ☉, and detained by him.

And whereas after melting, it grows hard by the Cold, viz. is coagulated, and grows stiff, that comes from the other five metals, ♃, ♄, ♂, ♀, and ☽; in these five metals the Cold dwells and bears sway, and therefore ☉ cannot be fluid out of the fire, because of Cold. Nor can ☿ with his heat, nature, and fluidity help him against the five cold metals, for its heat sufficeth not to keep the ☉ in perpetual flux, so that it is enforced to obey the other metals rather than one only, ☿, who (as to coagulation of metals) hath nothing to do, its Property being to make liquid, and not hard: It is the work of heat and life to make liquid, but cold is the cause of hardness, stiffness, and unmovable, being therefore likened to Death.

For Example. If you would reduce the six cold metals to fluidity, whether it be ♃, ♀, ♄, ♂, ☽, ☉, it is to be done by the heat of the fire, for metals are not melted with cold Snow or Ice, but are hardened thereby. Now, as soon as they are melted by the fire, and that the heat ceaseth, the cold rusheth in, whereby the metal stands still, grows stiff, dies, and remains immovable. And because that ☿ is alwaies fluid and living, tell me, I pray, whether or no such a thing proceeds from heat or cold? Some or other may say, it is because of its cold and moist nature, and that it is living because of Cold; but whoever saith thus, and believes thus, is ignorant of Nature, and deceived and seduced with the vulgar, whose belief of any thing is out of the right way, & amiss, & are therefore to be avoided and shun’d by him that would truly know; for ☿ is not living, by reason of cold, but because of its heat and fiery nature, as all things else live because of heat, for heat is the cause of life, and cold the cause of death.

But that ☉ is in it self a meer Fire, not alive indeed, but hard, shewing its fiery heat only outwardly, as yellow mixt with red, and the other five metals, are cold, viz. ♃, ♂, ♄, ♀, and ☽, giving their virtues to the ☉, viz. according to their frigidity a body, by their fire colours, by their siccity hardness, by their moisture weight or heaviness, by their resplendancy sound; and that it is not combustible, and to be destroyed by the Element of Terrestrial Fire, that is by reason of its fixedness. Fire doth not burn Fire, nor destroy it, but Fire joined to Fire becomes the greater and more powerful in strength. The Cœlestial fire descending from the ☉ upon Terrestrials, is not such a fire as is in Heaven, nor such as our fire is on Earth; but with us the Cœlestial fire is cold, a rigid and congealed fire; and this is the body of Gold, and therefore we cannot tame or master ☉ with our fire, we can only divide it and melt it, as the sun dissolves and melts snow, congealed ice and water. Wherefore it is not permitted for one fire to destroy another, because ☉ it self is fire, and in Heaven it is resolved, but with us it is coagulated.

Gold is in a threefold state with its Essence.

1. The Cœlestial		is		Resolved.
2. The Elemental				Liquid.
3. The Metallick				Corporeal.

The End of the Seven Rules.

We are now come to ☉, a kingly and most excellent Metal, the which Paracelsus compares to a meer absolute Fire, and so ’tis found to be, if it be separated into parts; ’tis likewise endued with a seed-like nature, more hot than the Herb it self or the Flower. But to what end should we write of bettering it, when as it needs it not, being already constituted in the highest degree of perfection, and Nature not being able to promote it to an higher degree: Now then if it be to be made better, ’tis behoveful to make it Medicine, for never was a more excellent metal than it seen. An Herb planted in a fruitful soil, and brought to its perfection by the heat of the Sun, the seed being ripe, it remains not in the same form, but withers, and the seed falls away; but if it be seasonably gathered, it lasts a long while, and may, at your pleasure, be put into the Earth, for the production of new Herbs of its kind; or else it may be used for the health of Mankind, having no other notable Use besides. In like manner, Gold having arrived to its perfection, if it be to be farther advanced, it must be made Medicine, or be put upon the Metallick Earth, as Seed is on the Common Earth; where putrefying or augmenting, or growing, it may exhibit and produce a metalline Off-spring. Every body knows that a good Medicine may be thence made, and that various waies, but few know the manner how; but that ’tis able (like the Vegetable seed) to make Encrease out of the imperfect metals (being its own Earth) Paracelsus teacheth in this place, and many Philosophers witness the same, which is not only true in a particular melioration, where by attracting its like out of the imperfect metals, it is encreased; but ’tis also to be believed as true, that from it may be separated, by the industry of a skilful metallick Philosopher, its inmost Vegetative power and purest portion (all its husks, or outside, wherewith ’tis cloathed, being laid aside) and may thereby be exalted to a more than perfect estate, although ’tis incredible to many, yet ’tis not in the least to be doubted of, except we would make all the Philosophers to be Lyers.

As for my self, although I never set my hand to so hard a Task, yet I believe and affirm it to be in the nature of things, as having evidently observed by my other metallick Labours, that this Medicine is in the possibility of Art; the which I will also in due time set upon, if God give Life and Leisure. What the other properties of ☉ are, and by what means good Medicines may be prepared therefrom, I have spoken thereof in many places of my writings, and in its proper place more also shall be spoken. And here we rest and conclude this little Book of the Rules of the Seven Metals.

The Eternal City of all things (there’s an Eternal place in all things) without time, without beginning, and without end, is every where essentially. It operates in that wherein is no hopes, and that which is accounted impossible, unexpected, incredible, and plainly deplorable, will be true even to admiration.

Glaub.] Paracelsus having finished his Seven Rules of the Properties of Metals, begins after a sort, to repeat and illustrate his sentiment or opinion, comforting the Operator, lest happily he should be discouraged, if his affairs do not presently meet with good success; but let him ingeniously proceed, because Nature makes nothing in vain; that which is least of all believed, comes most of all to pass; his words are clear enough of themselves.

Whatsoever whitens is of the Nature of Life, and of the Property and Virtue of Light, which causeth and makes Life. The Fire with its heat gives birth to this motion. And whatsoever blackens, is of the Nature of Death, of the Property and Virtue of Darkness, (having the efficacy and force thereof) which causeth Death; to the which hardening or induration the Earth with its Cold is the coagulation and fixation. The House is alwaies dead, but the Inhabitant is a living Fire: If thou hast found out the true Use of Examples, thou hast overcome.

Glaub.] Paracelsus speaking here of Mercury, mentions Fire, which by its heat is the cause of Light and Life, but that which blackens, is the cause of Death; where making as it were a pause or stand, he adds these pregnant words.

Sacrifice the fat Vervein (or Sulphur). ℞ eight lots of Salt Nitre, four lots of Sulphur, two lots of Tartar, mix them, and let them flow.

Glaub.] Here begin the Complaints of the Alchymists, because Paracelsus writing of so good a matter, doth so suddenly break off, adding such a Receipt, as in their judgment hath no affinity with Mercury, but is to him as a thorn in a man’s eye. This powder indeed is a good fusile powder, for the reduction of such metals as are otherwise hard to melt; but in this place ’tis meerly vain and needless, because ☿ by his innate fiery power and heat, doth alwaies flow; wherefore we want not this Flux for him. Had he written in this place, how he (viz. ☿) is to be coagulated and fixed, we would most willingly have heard him, and as willingly have been content that he had kept his fluxing powder to himself.

Such as these ought to blame themselves and not Paracelsus, that wish’d well unto them. The words which went just before, may excuse him; for he said, that GOD and Nature made nothing in vain; whereby he intimates, that this powder is not so strangely to be look’d on, as if it did not pertain to ☿, who is more than enough fusile already, and wants it not. Nor was this mentioned to vex the Alchymist; no, Paracelsus knew this nimble fusile powder, and its operations upon the metals, better than he that complains thereof, (’tis of incredible benefit in the metals, did any one know how to use it) and he placed it here, that we might perfectly learn its highest force and efficacy upon the metals; the which thing his foregoing words do also admonish us of: It operates beyond hope, that which is judged impossible is unexpected, incredible, and desperate, will prove true to admiration. Wherefore, think you, would he have added this fire had it not been needful in this place? doubtless he knew how to burn the wings of ☿, and thereby to stay his flight. And although I know not how to fix ☿ herewith, yet have I experienced wonderous things as well in the metals as ☿, for if the metals, especially ☿, be Philosophically joined herewith, sublimed and destilled, they afford wonderful Menstruums.

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.

’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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

The APOLOGY of John Rudolph Glauber, Against the Lying Calumnies of CHRISTOPHER FARNNER . — The first Obligation which FARNNER gave me, runs thus; — The second Obligation . — Expressions gathered out of certain of Farnner ’s Epistles sent to me; from which is evident how greatly he is beholden to me. — Out of another Epistle, July 17th. 1653. — Out of another Epistle, July 29th. 1653. — In another Epistle he saith; — 1. Glauber ’s Panacea, for 30 R. Dollers. — A Specification of those Chymical things. — These words follow: 1. Glauber’s Panacea ; About which these things come to be considered. — Of the Preparation and Use of a certain secret Universal Menstruum , with which one may institute an Anatomy of all Vegetables, Animals, and Metals; correct them, and from thence prepare good Medicaments. — An Admonition. — Now follows the Preparation. — The Praxis. How by the mediation of this liquor Vegetables, Animals, and Minerals may be converted into good Medicaments. — 2. All Mineral’s and Metals. — 3. Glauber ’s Alkahest . — 4. The Trial of all sorts of Coins. — 5. Flowers of Coral. — 6. To make melted Tin hard. — 7. White Vitrifications. — 8. Plenty of Spirit of Salt. — 9. Spirits of Vitriol, Nitre, Salt, Aqua fortis, Aqua Regia, in plenty; also Sulphur; at Forty R. Dollers. — 10. Mineral Spirits: for twenty R. Dollers. — 11. Flowers of Minerals and Metals; for Twenty R. Dollers. — 12. The Quintessence. — 13. All acid Wines. — 14. All Wines. — 15. Brandy-Wine of all sorts of Corn. — 16. To strengthen all sorts of Beers. — Acid or Sower Beers. — 18. Vinegar of Corn. — 19. Vinegar of green Woods. — 20. Altho Glauber , &c. — 21. All Copper Ores. — 22. From Tests and Cupels. — 23. Gold and Silver.

I ever hated Quarreling, as more agreeable to the Pevishness of Women, than the more Generous Temper of Christian Men; and have, as much as I might, alwaies declin’d it, being rather desirous to suffer injuries, to bear losses, by silence to forgo those things I might lawfully lay claim to, to undergo any thing, so that I might enjoy my beloved Peace (with which GOD has blest me hitherto). Neither have I ever, so long as I have liv’d in the World, (and I am pretty ancient) been taken, by the worst of men, for a contentious Person: But perfidious Farnner, unprovoked, urges me to this vindication of my self, by going about not only to hurt my Person, but also by a Pride no less than his Envy, to explode and defame all my Writings, and by infamous Letters dispersed abroad, to render me odious to all good men. Which wicked Enterprize, though I heard of it by many, I durst not believe, till a printed Epistle of his came to my hands, which having perused, I thought I could not enough admire his detestable Impiety, and the many scandalous names he had for me.

Art thou not ashamed Farnner, to expose my Works to the contempt of others, when thou neither dost, or ever canst understand ’em, and before now hast prais’d ’em, as may be proved from your own hand? I’m sure I never merited that you should cavil at me where-e’er you come, and proclaim my Writings unprofitable. You ought rather all your Life, in consideration of the many benefits you have receiv’d at my hands, to have behaved your self as a Man grateful to me; but instead of that, notwithstanding the Obligation that lies upon you to the contrary, you have despightfully recompensed all my kindness with the basest Ingratitude, which is directly opposite to goodness.

To what end do you deny that you had your greatest knowledge from me, and in the mean time expose it as your own, and upbraid me from whom you had it?

I never before believ’d you unfaithful, but alwaies thought you candid, and have communicated so great things to no man as to your self. I believe you will not deny your coming twice from Lochgovia to me at Kitzinga, and entreating me to communicate some Secret to you, whereby you might get a livelihood. Have you not been forced twice, being repulsed, to return home with this Excuse, That I wanted time to instruct you? And when you came the third time, I suffered my self to be perswaded, and did communicate some Secrets to you gratis, on this consideration, That you should impart those things wherewith I trusted you, to no man without my leave; which you promised by an Obligation, (viz. That you wou’d keep all things secret) under the penalty of Disgrace, and the forfeiture of all your Goods. Why hast thou falsified thy Word, and contrary to thy Promises, so wickedly ridicul’d me among all men, when with thy whole Family thou didst promise to be faithful to me? Not only Obligations, but also thine own Letters are Witnesses: Neither do I question, that if I had lost or wanted them to convince thee, thou wouldst have denied, and that with an Oath, that thou wast ever beholden to me for any thing, as thou hast already begun, and as thou in thy spightful Writings despisest all my Secrets, and proclaimest thine (which yet are mine) with praise. You doubt whether or no the reading this will make me repent that I ever trusted you with so many things, which I had never done, had not you obliged your self to labour diligently with me in my Laboratory, to produce those things for the profit of us both. But what can I do with them? They are perished and gone which yet might sufficiently have sustain’d both you and me, had not you made ’em publick.

I pray, What gain can you hope for from them, now they are every where known? Wherefore when I see those things taken from me, and by you imparted to all men, in spight of me, for your own advantage, I think fit (for I cannot hope for any farther profit from them privately) to make ’em known to the World; and by the Grace of GOD, I may live without them: But if I also should buy all thy goods which thou unjustly possessest and sellest to every man, of thee, and distribute them about the world, thou wilt see thou canst not easily recover them, or others in their room. I indeed will give you nothing for the future, neither can my unfaithful Servant, whom you have made as good as your self, give you any thing, for whatever he hath learn’d of me these two years, he has given you, which you also have laid up among your own wares and exposed to sale. Who will hereafter trust you, you have so wickedly deceiv’d me? Every man will abominate you, and shun your Partnership and Company, neither undeservedly, for the Laws of your own Obligation make this your Fate: So the merit of the Crime shall return upon the Author, and you can be more sure of nothing, than that Divine Vengeance will pursue you. I confess indeed some others, as well as you, have injur’d me, but none by so wicked an act; whom nevertheless GOD (to whom I refer’d my Cause) hath so severely punished, that each of them, by one cause or other, has brought upon himself his deserved Reward of Punishment. But I had yet farther tolerated you to exercise your Trade at your pleasure; neither had I followed you to Lochgovia, to urge your Obligation to you, but had committed Vengeance to GOD; only for that you were not content to sell those things publickly for your filthy lucre, which you had of me, and which you obliged your self to keep secret, and to take that profit to your self which was due to me, but also you have rendered me, and the things you had from me, odious; which has been so much to my disadvantage, that I can no longer bear, but am now resolved to the utmost to refute those impious and lying Calumnies, which you by your Letters have sent into the world concerning me, and to defend my self and my Works, against which you have so wickedly inveighed, that all the world may see how great your perfidiousness has been towards me, and that your Heart acted by Hellish wickedness, has raged against me with horrid Lyes, Taunts and Reproaches, contrary to all manner of Equity: You must needs know, that nothing can be more troublesome to me, than to spend that time in reproving your Lyes, which I could otherways employ to greater profit; wherefore I shall answer your trifling stories as briefly as is possible. Every wise man will easily see how frivolous your Excuse is. Do you think that any honest man will believe you, if you say you don’t owe the greatest of your Knowledge to me? No surely, for no man is ignorant of it: About two years since, you did not know how to bring a Crucible to the Fire, much less to make a trial of Brass; which you did not learn of me, but my unfaithful Servant taught it you, whom you for that cause esteem; yet seeing you know so much, how lawfully may I complain of him, what a Rascal he has been to me, and that you for that very reason have taken him to your self, that you may fish from him whatever he had learned in those two years he served me; although he did not shun you, because he was unwilling to communicate those things he had learn’d of me to any man else.

And so you make your self Master of my Secrets, and Covenant with him to undo me and mine: Is this the part of a good man? You do not only expose those things you had of me, but those also which my perfidious Servant has since given you, to be sold at a price, when you have no right to sell another mans goods, to which you have no title. We’ll come to the point and expose all your wickedness, as well your impious speeches, as perfidious actions, to the view of the world: But first of all, I will lay before you the obligations you gave me, as most sure pledges of your truth, that by the review of them, you may judge your self how honest you have been, and how faithfully you have kept your promises; and every man shall thence see, (especially those among whom you have so wickedly ridicul’d me) with what base ingratitude you have recompensed all my Favours.

Forasmuch as the most excellent and learned Mr. John Rudolph Glauber, moved by a singular affection towards me, has communicated, shewen and demonstrated to me undernamed, some of those secrets whereof he is Master, and hath enjoined me to silence; I therefore bind my self, and promise upon my Credit and Reputation, and call God and my christian profession to witness, that I will divulge none of those things to any man living: but if it be so (which God forbid) that I do at any time communicate any of those things to any man, then I shall most willingly renounce all my right in those Goods, movables or immovables, which I shall possess, and give him absolute power to take them to himself, and convert them to his own use and advantage: and not that only, but I give him farther power to proclaim me perfidious and wicked, to defame me and make me abominable to all men, for which reason, the laws of Silence shall be observed by me most strictly. Nay farther, in consideration of the many benefits he has bestowed on me, I give up my self, my beloved wife, and my children to serve him in all things lawful and honest, to go when and where he pleases, and to ease his labours; and if he dye first, (which God avert) to be alike serviceable to his whole Family, which care he also has promis’d to me and mine: I promise then, (if my Fates grant me life) that I will be to my utmost, serviceable to him so long as he lives: In witness whereof, I have hereto set my hand and seal. Given at Kitzinga, the 15th day of June, 1652.

Testis, Spirensis Canonicatus Quæstor, Lochgoviæ & Horrhemi. Christopherus Farnnerus.

I Christopher Farnner, for the time being Canonicate Quæstor of Spire, Lochgovia and Horrheme, in the Dukedom of Wirtemberg, to all by whom these presents shall be read, make known, that the most excellent and learned Mr. John Rudolph Glauber for little or no reward, has communicated some of his secrets to me, and with me made a covenant after this manner, That I must oblige my self for what he hath already done, or hereafter shall do for me, to be all my life thankful, not only to him, but to his Children also. But for as much as ’tis most certain, this life will have an end, but we know not the time when, the first Obligation is not full and clear enough, and for that cause I bind my self and promise, (so help me God) and swear by the King of Heaven who always bears witness to the Truth; and farther, upon my Credit and Reputation, for the preservation whereof every Christian man should be induc’d to keep his promise, if (which that God would in mercy avert, I shall not cease to put up my daily Prayers) the above named Mr. Glauber and his beloved wife shall die, and leave their Children unmarried, I do oblige my self by this most solemn Oath, to observe faithfully, and as a Christian man ought, these following things: viz. I will forthwith take his Children to an inheritance with mine, and to my utmost skill, instruct them in the secrets of their dead Father, and shew them all things requisite and necessary, as fully as to my own Children; and that after this manner, That what ever of their Parents heritage belongs to them, they shall wholly possess, and they shall lawfully demand it as their proper due; and if any thing goes from him, I will redeem it, so that my Children shall lay no claim to it: on the contrary, (for those secrets communicated to me, which hereafter may redound to my profit) I make the aforesaid Mr. Glauber’s Children Heirs with mine, that they may be admitted equally to my Estate, and alike enjoy the Goods of me living: But if I Farnner, contrary to my expectation, shall depart this World before Mr. Glauber, he is bound to instruct my Children in his Art, according as they are qualifyed, only so far, as that thereby they may get their living, and that they may not be burdensome to him. He may at his pleasure instruct him that he shall esteem most fit in some secret, with which he shall afterwards teach his Brethren to get themselves maintenance. And for the same cause, I call my little Son Alexander, and surrender him to Mr. Glauber and his service, so that he may keep him as long as he shall be willing, and it shall not be in my power to take him from him according to the agreement we have both made with him: all which things are restrain’d to this on either side, That if the Parents of either part die before their Children are provided for, which God forbid, and our Children shall be free by the early death of their Parents, then each shall to his utmost, provide for his own Children.

That all these things may be observed the more firmly, I affix my Seal and name, and by my own hand writing, oblige my self so, that if at any time I falsify my word, my Children may be call’d to witness my perjury. Given at Kitzinga the 10th of September, in the year 1652.Christopher Farnner.

NB. I did not require this obligation of Farnner, neither wou’d I have taken it, but admonish’d him to be true to the first, with which I was content; for he gave me this for no other reason, but to get more out of me: But, because I had found out his cheats, and he wou’d not be advis’d for his own profit, he at last makes mention of this new obligation, in a certain epistle of his, thinking thereby I was oblig’d to a farther communication of my Art to him, tho I have often told him, that I valu’d not this last obligation but wou’d give it him again: But when he refus’d to take it, I cancell’d it, and kept it by me, for this reason, that it might be seen how he had bound himself by this new Obligation, which certainly he wou’d never have done, without very good cause.

Therefore I faithfully assure you, that I will shortly leave my House, and take a Journey farther off, to provide for my Family; my Wife too is very willing to go with me, and to be interested in our agreements, but I can’t see what shou’d oblige her to it, when it can’t be effected very commodiously: Yet I resolve, if nothing extraordinary hinder me, after eight daies, that is, on the ¹⁴⁄₄th. day of April, to depart hence, and then answer your most friendly Letters, together with my beloved Wife, and all my Family, to take part with you in all your Labours, and help you with the greatest diligence. But because I intend to be so suddenly with you, I shall write no more at this time.March 26th. 1653.

I hope you will excuse me, that I did not come to you, because hindered by my Wife’s faultiness, who telling me she wou’d come with me, privily laid Obstacles in my way; this offence wou’d not destroy a Knave: Wherefore I again intreat you not to cast me off, but continue your wonted favour to me; and I shall endeavour in my place to give you ample satisfaction; neither shall any thing hinder my speedy performance of what I have promised.

Forasmuch therefore as I have by the wicked deceit of my Wife, broken the many Promises I made of coming to you, unless I wou’d have taken her wicked Amasius or galant, as Companion in the Journey; it has at length pleased God to take her away, and so put me in a capacity, Worthy Sir, of serving you without the least impediment, wherefore I give my self wholly to your Commands: And altho’ I have been perswaded by Persons of principal Authority to marry again, I will not, but commit my self to be manag’d by your Counsel, as you were my Father. Therefore, since we are parted, if my Fates grant me Life and Prosperity, I will come to you, and commit my self to your guidance and protection, Worthy Patron; for which reason I shall forbear to write any thing at this time of your Laboratory, more than what I see in your Letters, that all things may proceed the more regularly. Wherefore, though I have been solicited by many, yet shall reject all as much as I may commodiously, in hopes of this, that when I have first gotten your consent, I may communicate my labour to some, whereby I may get a good Sum of Money: But these things shall be deferred till our happy meeting.

That he was confident he could find out all my Art by my Writings, except that the Vessels do not alwaies abide the Fire, and that the Apothecaries refused to buy his Medicines, unless he would teach them the way to prepare ’em: Again, he would give me Fifty R. Dollers for each month, for my part, as may be shewn from himself; these are his words: And if he was not oblig’d to me, why would he give me Fifty R. Dollers each Month?

From all which (and much more I might add, which for brevities sake I omit) it evidently appears, that Farnner was obliged to me, which he would never have been, had not he receiv’d some benefit from me, which render’d him bound to me: But if he is oblig’d to me, why was he so wicked, as in his lying Epistles so malapertly to despise, and disparage me and my Secrets, which he had from me? Hence then every man may perceive what they ought to judge of him, that he has both behav’d himself most perfidiously wicked toward me, and also, that he has sufficiently declar’d himself the most ungrateful in the World.

But that no man may suspect that I wrest any word of Farnner’s, in his obligations given to me, to his disadvantage, or my own ends, I have taken care to have his own hand-writing view’d by Notaries and Witnesses, who will attest, that what I have printed is word for word the same with what I have in writing under his own hand.

A Specification of those Chymical Secrets which Farnner learn’d of Glauber, and in the trial found true, and of those which yet are found and brought to trial; where it must be known, that those, of which there is no mention made here, if Glauber should relate them, they would not answer his expectation in Practice, according to his information: Also the Charge which he must be at who will make trial of those Secrets after a right manner, is here added.

About which these things are to be considered: It is made chiefly of Antimony; to which, according to his common way, Sulphur is added; which done, another Separation is made, in which, from a whole pound of Sulphur and Antimony, no man shall receive more than three ounces of the purest Sulphur. There are indeed two other Subjects, which produce a golden Sulphur better than Antimony; but I have found a way to extract a thick and pure Sulphur from all sorts of Metals (except Luna and Sol) and Minerals, and after Glauber’s manner to make Tinctures. All these Secrets annexed will be taught for the price named.

2. To reduce Minerals and Metals into Dross, after Glauber’s way, to reduce them to nothing, and then without Charge to bring them to their own Species again, or to turn them into fluid Oil, or Powder, or Tinctures; which things bear an affinity to those above: For Twenty R. Dollers.

3. Glauber’s Alkahest, and a way to prepare it, perhaps unknown to Glauber, and built upon a more firm foundation; Fifty R. Dollers.

4. The Trial of all sorts of Brass, but not of every sort at once, for every one must have a particular Practice.

5. To make store of Flowers of Coral for a little Cost; ten R. Dollers.

6. To make melted Tin hard, that it shall shine and sound like [Silver]; Ten R. Dollers.

7. To make white Vitrifications upon Vessels; for Ten R. Dollers.

8. Plenty of Spirit of Salt.

This is not prepar’d after Glauber’s way, and though Glauber was so great a Lyer as to affirm, that in a clear Fire fifty pound of this Spirit might be prepared in one day, yet he cannot produce above one or two pound: Wherefore my invention is much better, and my Spirit is pure, but Glauber’s has Vitriol mix’d in it.

And though I gave Glauber a great Sum of Money to communicate these Secrets to me, yet I have not found any of them true, according to his Information, but was fain, with great industry to seek other waies of working those abovenamed.

And for those that follow, though they may seem to be derived to me from Glauber, yet they have not succeeded by his Information, but I was forced to go another way to work, which will hardly be found by Glauber.

9. To prepare good store of the Spirits of Vitriol, Nitre, Salt, Aqua fortis, Aqua Regis, also Sulphur, after a manner not yet known, and which will scarce be known to Glauber; forty R. Dollers.

10. To produce plenty of volatile Mineral Spirits, which Spirits ascend the Still before the Phlegm; but the abovenamed after the Phlegm.

NB. These Spirits have the same taste that Spirit of Wine hath, and evaporate like it, and are void of corroding: neither do I doubt, but I can produce such Spirits from Metals also, though in metallicks I have made no trial yet.

11. Flowers of Minerals and Metals, almost without diminution, compendiously under a refrigeratory cover, which Glauber never saw; Ten R. Dollers.

12. The Quintessence of all Vegetables: Although Glauber, in his Tract, promised to bring that also to light, yet he never performed it from all Vegetables, but only from hot, which give Oil, which is of no moment; but that from cold, to wit, Herbs, is artificial. Thirty R. Dollers.

13. To give new strength to dead and eager Wines, and make them as good as ever, or better; Two Hundred R. Dollers.

NB. Note here, That I very much run against Glauber’s Tract of Vinary Secrets; and if my own Industry had not taught me more than that, I might indeed, according to his instruction, encrease the strength of Wine, but with an ingrateful relish, so as I could never hope to try eager Wines according to Art. But now I cannot only bring to maturity all sorts of Liquors from both sweet and sowre Grapes, and other sorts of Fruits; and give them new strength in the Hogshead, but also render them pallatable to all men. Whoever hath tasted Glauber’s Wines, and shall afterwards taste mine, will easily discern a difference.

14. To give any Wines what relish I please.

15. To prepare a burning Spirit of all sorts of Bread-Corn in abundance, with great ease and profit, very much like that which is made of the Dreggs of Wine, and sustaining all Trials: There are already eight pounds of it in trial, whether they will bear a Voyage by Sea, or not; they are sent beyond Sea, which if they will undergo; Two hundred R. Dollers.

NB. Further, I knew how to reduce all burning Spirits into one form; as, the Spirit of Juniper, or Bread-Corn, like to Brandy, or to make spirit of Wine like spirit of Bread-Corn or Juniper, so that it shall not be discerned of what subject ’tis made.

Neither do I doubt, but that I know also how it comes to pass, that some Liquors carry’d beyond Sea, are corrupted: Which therefore, if by the benefit of this trial, the Certainty is made known to me, a good reason, and after what manner it may be help’d, may be learn’d of me for a trifle.

16. To encrease the strength of all sorts of Beer, that they shall have equal Virtue with Rhenish-Wine, and yet the Beer lose nothing of its relish, but be both more pleasant and durable; for when thus order’d, it will not so soon sowre; but if it be decay’d, which will happen to Wine in time, the Vinegar which will arise from it, will be as good as Wine Vinegar: fifty R. Dollers.

17. To give sowre Beer its natural sweetness, and in fourteen days to make it sell for fresh; and so, though turn’d three or four times, to make it sweet in fourteen daies time without fail.

18. To produce Vinegar of Bread-Corn, and such other things, very like Wine-Vinegar in all things without fail; fifty R. Dollers.

19. To prepare Vinegar of green woods, an Hundred measures daily, together with Oil of Wood, without Charge; but if any man will have this like other Vinegar, it requires rectifying, which will ask some time and cost: Ten R. Dollers.

20. Although Glauber delivered in a little Tract, a way to make Tartar of the burnt Lees of Wine, yet I have alwaies committed many Errours, by following his very Oral instructions, till bethinking my self, I at last made it with fruit, and plainly reduced it to Crystals.

NB. Whoever will follow the Directions of that Tract, may.

21. To separate every Oar of Copper with profit, and from thence to produce Gain.

22. Of that sort of Copper Oar, if by chance they have any ☽ from thence, to separate it with fruit, without loss of the Copper and Lead.

23. To separate Lead from Tests and Cupels, for small Cost, and as little Labour.

24. To separate Gold and Silver by melting.

25. To build a Furnace, in which one may both torrifie, melt, and try Metals in the Probations of Cineritium; containing the small Trials of an hundred Crucibles, or more, only heat with Wood.

26. Further, a Furnace, in which, without Bellows, one may try a good quantity by the Probations of Cineritium.

And Lastly, Forasmuch as the lesser Trials have deceived me, if I went to work on a greater quantity, I will teach wherein my chief skill consists.

1. In the lesser trial I have found, that with the Spirit of Wine, as ’tis generally prepar’d, I can make an Anatomy of all Vegetable, Animal, Mineral, and Metallick Subjects, separate their three Principles, make the volatile fix’d, and the fix’d volatile, and force ’em through a Limbeck.

2. To force the Anima and Salt of Gold through the Limbeck, and to reduce it, well mix’d with its Spirit and volatile Salt, into a potable body like Vegetable Essences.

But because Gold may be reduced into such a sort of Essence, it will not be very hard to render the imperfect Metals and Minerals, with their Three Principles, potable: and these Principles are inseparable in their volatility; wherefore I doubt not but they may be fix’d.

3. Furthermore, I have found by small trials the way of taking all Corrosion from all Corrosive Spirits, by this general Spirit, and of reducing them (by the help of Divine Providence) into sweet Oils or Menstruums; which if it answer the desire in large quantities, (and I don’t doubt it) Glauber with his Alkahest, which indeed is not wholly to be despis’d, must be forc’d to hide: for I have hopes, that by the assistance of Divine Providence, whatsoever subject I shall propose to my self, I can separate and purge its three Principles; lastly, join them, and so produce a better subject and more pure: But ’tis true, seeing I was so often deceived in the lesser trial, I did not interpret it as Truth, but Speculation. However, I can effect very well whatever I have here said, as well in the great as lesser.

4. But forasmuch as so many excellent, as well as new, Secrets, offer themselves, that I can’t chuse but clearly know them, and therefore ’tis impossible that I should make all those Secrets abovenamed profitable to my self: And although I am now about many things, that hereafter a great quantity of them may be expos’d by me to be sold in pounds and hundreds; yet I shall not be so envious to refuse a Communication of them to any man for the named Reward; nor keep from him any knowledge I can give him.

Yet he must know, that it is very troublesome to instruct any man that is altogether ignorant and void of skill in Chymistry; Therefore whoever will learn any of these things of me, let him either come to me, or signifie his wind by his Letters, thus: To Christopher Farnner, Canonicate Quæstor of Spire, &c.

These are the words of the perfidious Farnner, which he hath used in his most false and wicked Writing.

This, good Reader, is the Beginning or Preface of that Lying Writing, in which he hath exposed to Sale those Secrets he had of me, and found good: Besides, he adds, That those Secrets which he had of me, which do not succeed according to his desire, are not added; but those only whose Truth he has found in the trial.

Now we’ll open this Pedler’s-Stall, and look through all its parts, to see what is in it.

Here Farnner saies my Panacea, for the greatest part, is prepared of Antimony; besides, there are yet two other subjects, from which a purer Sulphur may be extracted, than that which is drawn from Antimony: Which vain fancies he may vend, or what else he will, I can’t hinder him, seeing I have taught him to extract nothing but a pure Medicinal Sulphur from Antimony, by the benefit of a singular Liquor, which I call Alkahest. He adds also, That he can extract the same Sulphur from all sorts of Metals and Minerals (except ☉ and ☽) and after Glauber’s way convert them into Tinctures.

I declare against this his first Position: Farnner here saith, That Panacea may be prepared from Antimony for the most part, and promises to communicate it to any man that desires it, for a certain price, to wit, thirty R. Dollers. But thou hast seen, gentle Reader, how strongly he bound himself, by his Obligation given to me, to keep secret those things I had taught him, and communicate them to no man, under the Penalty of Disgrace, and the forfeiture of all his Goods. I confess indeed, being cajol’d by his frequent solicitations, I taught him the way of preparing the Panacea, but from no subject but Antimony. This Panacea of Antimony Farnner exposes to sale, for thirty R. Dollers; and moreover has taught that Preparation to many, from whence great profit hath redounded to him; when yet this was not lawful for him to do: But he shall be forced e’re long to give his Reasons for so doing, and I will one day see if I can have a remedy for this evil. I will now only shew how wicked he has been to me: Wherefore I am compelled to expose those secrets he had of me and every where makes common, to the view of the whole World, that no man shall need to give Money to Farnner for ’em, or any other reward, but may come to the knowledge of them for nothing: for if that knowledge is divulg’d by Farnner, who unjustly, by the publication of it, endeavours to heap up to himself Fame and Riches, I may well communicate them to all men faithfully, that every man may save his money: But because this Panacea is prepared by the benefit of a hot and Saline Liquor, which I call Alkahest, therefore ’tis necessary that he who desires this Panacea should first know the Preparation of the Liquor it self, without which he can effect nothing. Indeed it grieves me, and I am very hardly brought to discover and divulge to the World so excellent a Menstruum, by which so many rare Medicaments may be prepared; and I had never done it, had not this perfidious Farnner chang’d and adulterated it and its use in the Preparation of the abovenamed Panacea of Antimony and others, from Minerals, Animals, and Vegetables, and by prostituting and communicating it to all men. I think him, indeed, a Boar out of the Forest, broke into my Garden of Flowers, that has with his snout routed up all the many Fruits, which with much sweat and labour I have planted; but the deed will once be rewarded.

Now follows a very short Description of the Preparation and use of that Liquor, needfully requisite in Vegetable, Animal, and Mineral Medicaments: And though I might teach another and far better way of preparing it, yet there’s no necessity for throwing all my Pearls before Swine: It is sufficient, to my sorrow, that I cannot recal those which this unfaithful Farnner has sent abroad, and am forc’d to behold their destruction with the greatest trouble.

Of this Menstruum the Modern Philosopher Helmont makes mention in some places of his Writings, and attributes wonderful Effects to it, which he exhibits in the Preparation of Medicaments, and gives it the name Alkahest; which name Paracelsus also remembers; but in few words, it is the same as if we should say Alkali est; for when the Letters l and i are joyn’d with a dash, it produces the word Alkahest. But what moved Helmont to call it Alkahest, we shall not here dispute: I indeed believe he did it, thereby to demonstrate its Nature and Essence; for in German Alkahest is as Al gar heis, or Al zu hees; but in the Brabantick Idiotism, which was the Mother Tongue of the Author, it sounds Althohees, that is, very hot, and so the name answers to the Essence; for this Liquor is nothing but a meer fiery Water, by whose immense and Secret heat Vegetables, Animals, and Minerals, if they are put into it a certain time, are forthwith purged, ripened, and made better, so that they become excellent and wholesome Medicaments, which without this fiery water cou’d not be done. This Menstruum then, is nothing but an igneous Liquor, prepared of urinous Salts, which is endowed with those Virtues which are attributed to it in my Treatise of Flints.

Here it is to be noted, that this Menstruum may be prepar’d of more than one Subject; for Nature is Copious, and sets before our eyes many various Ingredients, from which, by the help of Art, divers things may be effected; as may be evidenc’d in this admirable Liquor, which may be made not only of the common Sal terræ, or Salt Peter, but also of the fix’d Salt of all Vegetables, and especially of Tartar; ’tis no matter of what Subject it is prepared, for it has still the Same Virtues that are ascribed to it, forasmuch as, if a right Preparation be made, the common Sal terræ and the fix’d Salt of Vegetables are of one and the same Nature and Essence: For the genuine Sal terræ, or Salt-Petre, may be made of Salt of Tartar; and of Sal terræ, or Nitre, a fixed Salt, like Salt of Tartar; of Spirit of Wine, Salt of Tartar; and of Salt of Tartar spirit of Wine: of Wine-Vinegar, Nitre; and of Nitre, corrosive Vinegar. So those Salts partake of either nature, and will be manag’d at pleasure; neither are they undeservedly by the ancient Philosophers, called Hermaphroditick Salts. Wherefore it is not for any one to be offended at its base original, and accordingly undervalue it; ’tis no matter wherein the good consists, ’tis sufficient to say it is good, and may be converted to good uses: Good things ought to be so much the more esteem’d, by how much the more mean and base their original may have been, for Nature and true Art use both base and abject things in their Works, and nevertheless, their desires are accomplished: But on the contrary, the vain reason of Man in his labour aims at nothing but Sublimity and specious Notions, and therefore brings nothing to a good end, but destitute of a happy success, finishes his fruitless labours with great damage.

To conclude then, take this advice; Be not offended at this wonderful Liquor, because of its mean original, but let the Work praise the Work-man.

If any man will prepare this Menstruum of Salt-Petre, he must extract and coagulate that Salt from the earth with common water, and adding coals or some other vegetable Sulphur, fix or calcine it so long, till it be resolv’d in the Air into a fiery liquor, then the preparation is finished. But because that sort of earth, from which this salt is extracted, cannot be found every where, in its stead, you may take Nitre well cleans’d, which must be melted in a Crucible, upon which you must cast a small quantity of coals and that so long, till the coals upon the flowing Nitre will take fire no more, but remain dead upon it, for then your Nitre is fix’d and prepar’d, so as from it, this so admirable water may be made, which is made after this manner; While the fix’d Nitre flows yet in the Crucibele, pour it into a brass mortar that in that it may cool, then beat it to powder, and spread it on a Glass table plac’d in the Cellar, or some other moist place, that there it may flow; so you have that fiery water which is endowed with so many wonderful virtues in the preparation of medicaments of vegetables, Animals and Minerals, of which I made mention before. But if you wou’d make such a liquor of Tartar, which will be best for preparation of Medicaments of vegetables and Animals, then you must bring common Tartar made pure by Calcination, Filtration, Solution and Coagulation, and by flints purg’d from all impurity, into a fair and bright Salt, mixing six or eight parts of the purest Tartar with one part of flints well pulverated, which mixture you must melt in a cover’d Crucible, and pour it into a brass Mortar to cool: This bright and white fiery mass you must reduce into powder and put it into a Glass body, and pouring rain water thereon, boil it upon hot Ashes, for then the rain water will dissolve the Tartar only, and leave the Flints at the bottom, like a Mucilaginous matter which draws to it self all the impurity of the Tartar, which before, by the common solution and filtration cou’d not be taken away, and so keeps it, that the Salt of Tartar, is by this means freed and purg’d from all impurity: then you must filtrate this solution, and draw the water from it by a limbeck, that so that Chrystalline fiery liquor may remain in the Glass: And this is that preparation by which vegetables and animals are reduced into the best medicaments; but to prepare metallick Medicaments, and especially for the making them better, liquor of Tartar is not to be added, but only liquor of the Salt of fix’d Nitre, which is not prepared by coals, but by the Regulus of Antimony, and that after this manner;

Put three parts of clean and pulverated Nitre to one part of Regulus Martis, put this mixture into a Glass wash’d clean, and by a prudent increase of fire, make it boil a little in a Fixatory Furnace, and in this degree of fire, leave it five or six hours, then take it out that it may cool, then very finely pulverize it, and pour upon it rain water, and the Nitre, which by the Regulus of Antimony comes out fix’d, wash out; and lastly abstract the water, so you will produce a fiery liquor fit for use in metallick operations.

NB. This fixation may be as well made in cover’d Crucibles, as in Glasses, and is good enough, only the management of the fire must be observed, neither let the heat from the begining be too intense, least your Nitre evaporate before it be brought to a fixation, but keep a gentle fire, and it will effect the fixation in conjunction with the Antimony.

Take an herb, root, or seed, beat it very small in a stone Mortar, then put it into a glass, and pour upon it so much of this fiery Menstruum, as that the herb may be sufficiently imbrued in it, afterwards set it upon sand some days, or boil it, that of the herb and Menstruum may be made a thick liquor, which done put to it as much spirit of Wine, well dephlegmated, as there was of Alkahestick Liquor, and well mix them, in a small heat, lest the spirit of Wine evaporate; so long digest it, till the separation shall be made, and your Alkahest, with the fæces, will go to the bottom, but the spirit of Wine, with the Essence and Virtue of the Herb, will stay at the top, which afterward, though never so much stirr’d, will not mix, but each remains still in his own place: pour all that whole matter into a wide-mouth’d Glass, and there let it settle; then separate the Medicine which the spirit of Wine has extracted from the Herb, with a gentle inclination from the Alkahestick Liquor, which retains with it self the fæces of the Herb, so you will have the Virtue and Essence well corrected and perfectly ripen’d in the spirit of Wine, which abstract from the Essence of the herb in a Bath, and the Medicine which remains like a red juice, and endowed with great Virtues, keep and use it as it is ordain’d by God and Nature. But the Alkahestick Liquor, mixed with the fæces of the Herb, Calcine in an earthen Vessel, that all the relish and scent of the Herb, which remains in it, may be exhal’d from it, and afterwards dissolve it in Water, and filtrate it, and draw it to a fiery Liquor, so it will be as good as it was before, and you may put it to the same uses as often as you please.

Animals are to be bruised after the same manner in a Stone Mortar, and with the Alkahestick Liquor digested, and by spirit of Wine separated, and in Vegetables the labour is the same.

But Metals in their proper Corrosive Menstruums must be dissolv’d precipitated, wash’d, edulcorat’d, exsiccated, and then lastly with the Alkahestick liquor poured on, digested, dissolved, and with spirit of wine separated and reduc’d into a potability.

But Minerals which may be pulveriz’d need not be dissolv’d and brought to a calx, but ’tis sufficient, that after pulverisation with the Alkahestick liquor poured on, they be digested, and by spirit of wine separated.

Nevertheless, you may also at your pleasure render metals brittle and frangible, viz. By the help of the Regulus of Antimony, so that they may be pulveriz’d, then pouring your Menstruum upon them, dissolve, digest and convert them into Medicine: Which method is certainly good; You may also proceed another way with metals prepar’d by Antimony, viz. Mix them with three parts of pure Nitre, and in a Glass or earthen vessel, by the dry way dissolve, digest, fix, and by spirit of wine prepare into Medicine, which also will be good, for it is more profitable to operate by the dry than by the moist way, as it is customary to be done in vegetables and Animals.

And this is the shortest method of reducing Animals, Vegetables and Minerals by the Alkahestick liquor to the best Medicaments.

But how imperfect metals or Minerals, which otherwise in a Cupel or Cineritium trial, leave no gold or silver behind them, are to be brought to maturity and fix’d, that afterwards in the Cineritious trial, they may give a perfect gold and silver is done another way, whose process is this:

Mingle and melt so much (Regulus) of Antimony with the imperfect metals or minerals as may render them friable, that they may be pulveriz’d, with these mix three parts of the purest Nitre, and this mixture close stopt up, put upon a fire in glass or earthen vessels to fix for some hours, afterwards take it off, and as they are melted pour them out, that they may give the regulus which is to be taken away, and with lead put into a Cupel and reduc’d to dross, then that gold and silver which the imperfect metal or Mineral got in the fixation, stays in the Cupel which may be examined by the lesser weights of probation, whence it will appear how great a fixation so little time will produce.

This is the plenary and fundamental instruction of the use of Tartar purg’d by flints, to extract the essence of vegetables and animals and of Nitre fix’d by coals and Regulus of Antimony, which begets a penetrating, correcting, bettering or ripening and purifying fiery, but not corrosive, virtue, which goes beyond all things, penetrates and corrects as above written, I have attributed to it. But least the ignorant of natural things should esteem and proclaim this a corrosive liquor, we will prevent them, and shall endeavour to demonstrate, that this liquor is no way a corrosive, but an enemy to and destroyer of all corrosives.

Like loves its like, with it is mingl’d, and immutably stays with it, as may be seen in spirit of Salt, Vitriol, Alum, Nitre, Vinegar and other corrosive spirits when they are mixed. But unlike things if they are join’d, are contrary to themselves, and fight against each other, and forcibly withstand one another so long, till the strong o’er comes the weak and kills and destroys it or produceth another substance from it: that may be seen if this fiery liquor of Tartar or Nitre be mix’d with a corrosive Spirit, for it can not consist with it, because contrary to it, then which of these is the stronger, destroys the weaker and takes its nature to it self.

And this difference arises from the unlikeness of the nature of either liquor, for one corrosive does not destroy another, as also one fix’d urinous liquor does not destroy another urinous liquor; because one contrary fights against another contrary, but not against his like, so ’tis true, as hence may be fully demonstrated, that this fix’d liquor of Tartar or Nitre is not corrosive, but only a fiery water and a perpetual enemy to all corrosives, and both kills and takes away their corrosive faculty from them. But some will say that the corrosive Spirits of Salt, Alum, Nitre, Vitriol and such like are fiery waters: I confess it, but yet with this distinction, those Spirits are indeed hot waters, but not vivifying, but rather cold and killing fiery waters, which no way ripen, purge or correct Vegetables, Animals and Metals, but destroy and kill all things they are mix’d with. But the fix’d liquor of Nitre or Tartar is contrary, and ripens, purifies and brings to perfection all it is mix’d with, which is impossible to all corrosives, whence it is as clear as the Sun, that it is no destroying corrosive, but a correcting fire.

Now follows another Clause of Farnner’s Epistle.

I much wonder that Farnner was not afraid to offer this process to others at a price, which is plainly and clearly described in many places of my Books: and is done only by Nitre, by which sulphurous metals (but not all metals and minerals, as he vainly boasteth) are reduc’d to dross, from which by spirit of wine, a metallick tincture may be extracted, as we have shewn above in the tract of the Alkahest: that dross is truly fiery, and therefore easily attracts air, and is turn’d into oil, of which I have largely treated in the second and fourth parts of (Furn.) and in the mineral work especially in the explication of the wonder of the world, as also in my Hermetic Colloquies.

In this Paragraph Farnner openly betrays his vanity, bragging, and hellish calumny, in reprehending the industry and labour of good men, and boasteth of a more firm foundation than perhaps I know of; whence it will appear to any man of Understanding, what this most ungrateful of men would be at, namely, which is the only thing he can do, he would do what he could to bring those Secrets I intrusted him with into contempt with all men, and introduce his own foolish trifles.

First, he saies, Glauber’s Alkahest, and presently subjoins another and better foundation or way of preparing it: which if he points at any thing but my Alkahest, why then does not he forbear mentioning and contemning my Alkahest? for he does contemn it, and endeavours to prove, that that way or fundamental is unknown to me. Now he exposes it to sale at fifty R. Dollers.

’Tis true, Farnner did not mention this as a vendible, for it is not worth purchasing with Money of him: for the common way of trying money has been shewn not only by many provers of Metals, as Lazarus Ercher, George Agricola, and many others, but I my self also in many places of my Writings, and especially in my explication of the Wonder of the World, have fully and exactly taught it, which Farnner can never be able to mend nor imitate.

You must know what belongs to this Process that Farnner did not learn this Preparation of me, but of another man, which pleases him extreamly, though ’tis of no moment. But he most unworthily calls them Coral Flowers, which he exposes to sale at ten R. Dollers, seeing they are not Flowers, but rather to be called a Cremor; for when in a very hot fire they are reduced into a white Calx, from this Calx, by the help of Water, is drawn a Cream after this manner: The calcin’d Corals are put into common Water, and left in the Water a whole night, then in the top will appear a little skin, as is usual in Calx viva, which must be taken off to dry. Lastly, while that is doing, another little skin appears, which is also to be taken off, and that so often, till the Water will give no more.

I know also, that this Powder is held up by some Apothecaries as a certain singular Secret, (but that indeed exceedeth it) which is prepar’d of Calx viva, which I have also shewn to some that have attributed great things to this Powder, who, the Experiment being made, seeing me produce true things, What need is there, said they, to burn precious Corals, when common Chalk (or Calx viva) will give the same thing as Corals, and they prepar’d no more Powder of Corals, but of Calx viva.

Therefore this does not deserve to be called a Secret.

NB. That Corals, Pearls, Pearl-shells, and Tortoise-shells, as well those that are in the Sea, as those that are in Running Rivers, if they are burnt together, are brought into a true and natural Lime, like that which is made of burnt Stones, needs no probation. He that will not believe me, let him go to Holland, and other Sea-Ports, and he shall see that the men of those Countries do not use Lime made of Stones, which are wanting in those places to build Walls, but that which is made of burnt Shells, which the Sea in great abundance casts upon the shore; which yet, is not so good as that which is made of Stones, which some Lovers of Curiosity have also brought them from Germany.

And this Paragraph, by right, ought to have been omitted, for it is not worth Ten R. Dollers, requiring no Art in the making it; and I my self taught it many years since, as well in the First part of the Mineral Work, as in the Fourth part of my Furnaces; and it is made by Regulus of Antimony, of which one part is mix’d with 12 parts of melted Tin, and no more, for otherwise the Tin would be made brittle, and rendered unuseful; rather if one part of Regulus is mingled with twenty parts of melted Tin, it will come out hard enough. And farther, it may as well and rightly be made of Zink, as by Regulus of Antimony, and needing no great matter of Labour, melts sooner than Regulus of Antimony.

These Vitrifications also, which he exposes to sale at Ten R. Dollers, are of no moment, for they are prepar’d of Glass of Lead, Tin-Ashes, and Flints, and Wood-ashes.

In Holland this Preparation is very common: whether Farnner is excellent at it or no, I much doubt; How then shall he teach others? And if he does excel, who will be the better for it? For no man studies these Curiosities, or so much as looks after them, or covets them.

But although Glauber, &c.

Here Farnner again vomits at me a mighty heap of his infernal Lyes, which are as noisome as any dead Carcass, as if he intended to infect me with their venom; but these stories do not at all agree with his other; for here he saies, Although he had with a great Sum of Money purchased certain Secrets of Glauber, yet he had made no Examen of them, but he was forc’d to convert them to other uses. In the beginning of his Calumnious Paper, he thus writes: A Specification of those Chemical Secrets which the under-written Farnner learn’d of Glauber, and in the Trial found True.

Here any impartial man may see what to judge of this double:Tongu’d Monster. Here he denies what before he confess’d; he both calls them Glauber’s Secrets, and here affirms, that they never succeeded to his purpose: which if true, Why does he prefix my Name to them, if he never made trial of them? But if they have succeeded, and in the trial he has found ’em true, as he above confesses, Why does he here deny it? Can the same thing be True in one place, and False in another? Certainly I can refute such horrid Lyes no way better than by his own words. For if I should say, See here, there, or in that place thou lyest, he would not care, but answer, He did not lye at all, but spake the truth; and I might represent a Contest between two scolding Women, one whereof calling the other Whore, and the other throwing back upon her the same things; but this will do nothing; wherefore I shall take another method.

In the first Obligation he gave me, he expresly saies, That I had communicated, demonstrated, and shewn him some Secrets: But if they were not for his use, why did he give me a valid Obligation, to keep those secrets from the publick? Not bent to these things, Why did he in all his Letters (which he sent me, and which are kept safe to confirm what I say) confess, and profess, that he, his Wife and Children, were bound to me, and that he wou’d come to me, that with his he might serve me all my Life.

If none of my secrets have succeeded to him, Why did he give me long since a new Obligation to be grateful to me? as I have demonstrated from his obligations and extracts out of his Epistles.

NB. What! Cou’d he not make trial of those things he had of me, in eighteen Months time? But if the trial has prov’d the truth of those things, and he has bound himself to me by a new Obligation; Why then does he dare to say, That none of those things which I communicated to him, prov’d successful? Why two years after? Now he is alienated from me, and having broken his Promises of coming to me, and working with me in my Laboratory, (being married again) is an Excuse for his absenting himself, yet he asks me to communicate to him more secrets, and then he’ll come. NB. But if the first secrets have not stood the Test, why does he desire more of me?

For he might know over and over in two years time, whether my Writings wou’d conduce to him or not.

In one Epistle, in which he boasts of killing a man, he writes thus: Wherefore I again and again intreat you not to cast me off, but do to me according to your wonted Favour. I will on all occasions, as I have promised, in my place, satisfie you; neither will I cause that any thing should therein be desir’d; for which reason also I will effect it both better and sooner.

From these and the like words, which in two Epistles he us’d to me, I could collect nothing of Fraud, and perhaps at that time he meant none. But when he had kill’d that Man, and married another Wife, all his Promises and Obligations were to no purpose. And from that very time, all his endeavours have tended only to do me what hurt he could, and he daily hates me more and more; which at last appears more publick in these his lying Calumnies.

Indeed, I am apt to think the Devil and that Murder had possessed his Heart. NB. For his Epistle to me witnesseth, that for fourteen daies together he had sought occasion how he might catch that man with his Wife, and bloodily revenge himself upon him; I suppose, by the instigation of Satan, whereby both the Man was kill’d in his Sins, and the Woman with many wounds compell’d to a lewd kind of Life; of both which Crimes Farnner is yet guilty in his own Conscience, and (unless a speedy Repentance follow on his part) he will never be freed from them. But if in a sudden passion he had done it by chance, he might merit some excuse.

But to endeavour it fourteen daies together, is nothing but a Devilish Revenge and Cruelty, which can by no means be excus’d in a Christian, though he do it never so secretly.

But besides, he uses evil Arts; for he drew my Servant to him by Flattery, and receiv’d him into his intimate friendship, notwithstanding he knew I turn’d him away for his infidelity. What he writes, that he bought his Secrets of me at a great price, is a pure falsity. Indeed he forc’d a small Reward upon me, half of which I gave him back again, and what I kept he got over and over by communicating my Secrets to other men, so that he has fully receiv’d what he gave me; and by this his communicating to others, (which was done unknown to me) he broke his Promise; which nevertheless for Peace sake I passed by. Wherefore, if he will confess the Truth, I am sure he can never say that he bought all those Secrets I intrusted him with, at so great a price.

Hitherto we may believe how much Money has come to him; for since he has sent abroad his institory Letters five months ago, (nay, as I am told, two years ago) before I could know it: he could not chuse but get money by it, when forthwith he with my perfidious Servant proceeded to that insolence, as in a knit Society with some of Frankford, he caused his Calumnies to be every where spread, and sent abroad, not only throughout upper Germany and Belgia, but also into France, and other Foreign Countries, to get Money. Yet, according to my hopes, this institory Ware-house (by the Grace of GOD) will soon fall.

In this Paragraph also he goes on after his manner to disgrace me, accusing me of Lyes, as if it was false, and impossible to prepare fifty pound of Spirit of Salt in one Furnace, and in one day; and adds, that this Spirit is not so good as his, for Every man for himself: but this is done by adding Vitriol.

Which Vitriol does not hurt the Spirit of Salt, as is demonstrated in many places of the First Part of my Furnaces; and he denies that fifty pound or above may be prepar’d in one day in my Furnaces, when yet it may be done commodiously enough, and needs no farther proof.

From all which a wise man may easily judge how good a Christian Farnner is, whose mouth uttereth nothing but wickedness, contempt, and contention, and except my inward faculties fail me, the envy of his heart, his hatred, lyes, and infernal calumnies, shall be display’d.

What is his spirit of Salt to me, or mine to him? Let him prepare it after his way, and I will do it my way, when need requires: Wherefore does he endeavour to defile my things with his, since they cannot be deservedly reprehended by any man, much less by him.

In this place may be seen the inhumane and devilish nature of this wicked fellow; for he scarce utters three words but he proceeds to my disparagement.

But what hath Glauber to do with his spirits, for he does not use them? and if he does need them, he can make them without him.

What does he care, if you can prepare them after a better way than he, which yet never can be?

Whatever Glauber has writ of these things is worth the reading; and he can defend both himself and it, neither can you or yours spot his fame, which is so well known to the World.

Here Farnner ventures to promise a way of preparing volatile spirits, which is eight years since fully described by Glauber, in the second part of his Furnaces, whither I referr the Reader.

But if any man will explore another man’s nature, let him permit him to speak, and he shall easily know what temper he’s of; but especially that, of all things, may easily be discern’d in a drunken or angry man, who can very hardly conceal his internal blemishes. In like manner we may see by Farnner that he endeavours to hide his lying Proceedings in my name. What if I had seen his way of preparing metallick flowers, what profit or loss should I sustain by it? He glories of those things which merit no praise. He promises to make metallick Flowers under a frixatory Cover, when yet Flowers can’t be made under it, for they are not Flowers when the metals are burnt under a frixatory Cover, into a Calx, or reduc’d to ashes, there is, and so remains a heavy Calx: but the Flowers of metals shou’d be brought to a very light sort of Flowers by Sublimation; as is describ’d at large in the First Part of my Furnaces.

Farnner indeed, with his Shop, leaving his filthy knife, should rather have gone to the Chymical School a little, than (being ignorant of Chymical terms) sold his heavy Calxes or Metals to other men for light Flowers, and despised Glauber’s way of preparing Flowers, which yet has been reprehended by no man. These his Flowers, with his Coral Flowers, are course Meal, which don’t deserve the name of Flowers, but Cream. Indeed, if Farnner had not so vehemently inveighed against me, I had not display’d him thus, nor deign’d his vain Proceedings one word of answer.

Yet ’tis no matter, though good men are sometimes in this life bark’d at, and provok’d by mad Dogs, since it often happens that by this means excellent things are made publick, which otherwise would lie secret.

Here you may see, candid Reader, that wicked Farnner’s endeavours tend to disturb the quiet of all good men, and destroy my well-grounded and yet irrefutable Writings by his foolish Opinions, which he shall never be able to do, no more than a little Whelp is able to attack an armed man, whom by his barking he cannot hurt.

My Tract which I writ of the Essence of Vegetables, and printed at Norimberg, under the Title of The First Part of the Spagyrick Pharmacopæa; neither Farnner, nor any man else, could reject or contemn; but that little Tract will defend it self.

I have made publick many and excellent inventions, but no man can shew one place wherein I reprehended and brought into contempt other mens Works, as this Farnner does. If he would act as a good man ought, and had any thing against me, he should speak it to my face, and not abuse me so wickedly behind my back.

It troubles me Indeed, that I communicated this excellent secret of encreasing the Virtue of acid Wines, and making them better, to Farnner. What he writes, that he found out those things, is a pure Lye, which he had of me; when nevertheless he is not afraid to tell so impudent a Lye, as that he had found out a better foundation of that Secret, which is most notoriously false; for neither he nor any other man, nor I my self, can find any thing better than the pure Essence of Wine, conducing to that Work; which Essence of Wine, by the strength of its innate fiery Nature and Property, all sorts of immature Wines may be ripen’d in fermentation, and turn’d to a brisk Staple, and good Wine, in which lies all the Art.

For he that knows this, may also correct acid Wines, yet let him have a care that he does not take foul Brandy-wine, as Farnner has done, wherewith he has done it, as he saies.

This excellent Art, and heretofore unknown, to him that knows how to handle Wines, may serve instead of many; and this unfaithful Farnner might have receiv’d much profit from it, if he had not made it publick; but since he has every where publish’d it, there shall henceforth no profit accrue to him nor me, if I should be destitute of better things, for he has defamed this excellent Secret every where by his lying Epistles sent abroad.

As for me, though he has taken from me the great profit which redounded to me from it, by his prating and lyes, I do not this from such a trouble of mind as will happen to him, if he shall be forced indeed to want all its fruit.

If this perfidious Farnner had hid this Secret, he would have needed no other Arts, neither need he have sold it for an hundred Duckets, but he might from it have procur’d to himself sufficient whereon to live. A greater damage has happen’d to me by his publication than I can declare; and I very hardly endure that so excellent and profitable a Secret should be despised; neither will any good man approve it, especially they that sustain loss by it, and for that cause will alwaies abhorr him. He might have gotten enough by it, in secret, and without detriment to his Neighbour, but that he was minded rather to marr the profit and propagate the damage of not only himself, but me, and many others that have knowledge of it; which no man can deny to be a wicked act.

That Reward which Farnner gave me for communicating to him my Secrets, in all amounted to but sixty or seventy Ungarici (an Ungaricus is Nine Shillings of our Money,) which yet, from the communication of those Secrets I trusted him with, he receiv’d again, so that all those things which he had of me, cost him little or nothing. Nevertheless, he does not stick to say, That he gave me a great sum of Money for my Secrets, which yet I refused to take; and though he twice made a Journey of Fifteen miles to me, that he might get something out of me, yet I deny’d him, and communicated nothing to him, till he came the third time, and learn’d some of my Secrets, and afterwards, when he had oblig’d himself to work with me in my Laboratory, I communicated more to him. Neither had I shew’d him the least of those many Secrets for his Present, which will never compensate the damage I have sustain’d by him, had not he oblig’d himself under the loss of all his Goods, as also his Credit and Reputation, that he, his Wife and Children, should serve me so long as I should live, as plainly appears from his Obligations given to me.

But if he had given me a Thousand Ungarici, or Duckets, and I had known he would have expos’d this Secret to sale, I would rather have given him all of it back again, than suffer’d it to be made common. Neither can his vain Excuse, That he exposes his own inventions, and not mine, to sale, profit him any thing; when ’tis evident enough, that nothing in the nature of things can be found, which may render small Wines better than the Anima or Quintessence extracted from other Wines; for the Anima of Wine only, and nothing else, can encrease the strength of Wine. Neither is the comparison of this melioration of Wines incongruous with two torn Garments, neither of which can be worn; but if either of this is cut, and that which yet is whole and good, is sewed to the other, and so of two torn, one whole Garment is made; then that Garment may be worn, when yet, before, neither of them was useful.

The same also is to be understood of small wines that are neither durable nor vendible, but after one Hogshead is strengthen’d by another, it becomes not only durable, as good Wine, but vendible, and will yield as good a price as two small Hogsheads. And this Secret is both very noble and profitable in those places, where the wines are seldom brought to maturity, and for that cause are not durable nor saleable. For there is a lamentable Complaint among Vintners, that immature wines are not vendible, and they can get no money for them. Thus they say, Have we labour’d in vain with our wines a whole year? Look there the wines lie, and no man buys them: in the mean while we suffer want and can’t make our selves merry with our wines, for they neither profit us nor others; unless we have presently some other better wine, wherewith to mingle this, and so render it vendible, it will strait be corrupted, and turn’d to water. These and the like Complaints I have often heard from Vintners; but if they had the wit of Taylors, that can make one new Garment of two old ones, their affairs would be in a better condition, for after this manner they might preserve their acid wines, and there would be no need of mixing better wine with them. For which excellent Invention, all men that deal in wines, ought to thank GOD and me.

I pray, who would not have communicated these things to a man that had given himself for a pledge? But if he must not stand to these Obligations, I can’t see whom we may trust. I curse the unhappy hour wherein this unprofitable subject and that perverse man (if he may be call’d a man) came first in my sight: which troubles and molestations he brings upon me in my old Age, which might spend its time much better, than by refuting his detestable Calumnies. Neither does his wickedness to me hurt me only, but my Children also.

In his last Obligation he promises, That if by premature death I should be taken out of the world, that he, for the kindnesses I had done him, would adopt my Children for his own, and make them his Heirs: but here, in his most false writing, endeavours all he can to deprive my (yet young) Children of their own, and convert their Goods to himself, as indeed he has done.

Further, He in his last Obligation also saies, he humbly pray’d GOD to prolong my Life and Health, but in this place he endeavours by his Cavils and Calumnies to kill me, and if he could do it with his own hand, (which God forbid) I believe he would not stick at it: It is a small thing with him to spill Man’s blood, for he has experienc’d his ability that way.

I indeed esteem it the Goodness of God to me, that it is His will, perhaps, that this should rather turn to my profit than disadvantage; for hereby I am taught to be wiser another time, and to shun humane Frauds.

Here any wise man may judge whether or no this thing deserves to be sent into Foreign Countries, and there to be sold at a price; when there is no Country-man that does not know that Wine assumes the relish of the Herbs, Flowers, &c. which are steeped in it.

That Farnner brags of this knowledge, he owes it to GOD and me, from whom he had it: For when at first he complain’d to me, that he could not keep the Corn from burning in the Still, and so make the Brandy-wine stink, I upon his intreaty communicated this Secret to him. But because Farnner so much glories of this knowledge, he shall not enjoy it long. I must confess, indeed, that this Secret is not of less value than that whereby wines are meliorated; neither does he get less by it: but forasmuch as I resolve to buy all his Wares every where of him, I will neither leave him this, that he should be free from the trouble of informing others in this thing, and that otherwise would be forced to make long Journeys to buy them of him, may leave off those Journeys, and take this way of preparing it: Take as much Corn as you will, whether Barley, Rye, Oats, or Wheat, steep it in sweet water for some days, then place it that it may sprout after the same manner as Corn is Malted for the making of Beer; turn it well for a certain time, lest it be corrupted by too much heat: then when it is well sprouted, spread it abroad, that it may presently cool, and it will never sowre.

But if you would use it presently, then take as much of it as your Destillation will require, and in a Kettle full of water, boil it so long, till the grains are broken, then pour it into a wooden Vessel, and when it is luke-warm, add to it the fresh dreggs or grounds of Beer, and let it ferment; when it has fermented enough, which is usually at the end of two or three daies, then Brandy-wine is made in a common Still, by destillation from that Corn; what remains in the Still will serve to feed Oxen, Cows, Hoggs, or other Cattel.

But the Brandy-wine which proceeds from thence, must be rectified, as the way is, and by this means it is render’d more sweet and grateful to the relish, than any other Brandy made of Corn: the reason is this, That all Bread-Corn, of which Brandy-wine ought to be prepared, if it be put to ferment presently after softening, it is necessarily in the still, by boiling, reduced into a pap, and so being corrupted by a dustion, produces a stinking Brandy-wine.

But this protuberating and burst Corn cannot be burnt, and therefore makes good Brandy.

Also the Corn may be broken on a Mill-stone, water poured upon it, and distilled out of a Still, placed within another, or in a Kettle full of water, so also it cannot be burnt; yet this way it will yield but little.

NB. But if any man will give this Brandy a relish, like that made of the Lees of Wine, then he must rectifie it upon the Lees of Wine, for this way by the Oil of Wine, which is plentiful among the Lees, he acquires his ends, and in all things he may use this instead of that.

NB. Also, he that will, may, without this previous coction and fermentation, pour the budding Corn hot into a vessel of luke-warm water, for by this means the Corn begins to ferment of it self, and needs no other Lees to its fermentation; yet it does not produce so sweet a Brandy, as if it had first been boiled: for by coction the ill taste is taken from the Corn, which the Brandy otherwise retains. Further, also it produces much more Brandy, if the Corn is so boil’d, that it may be broken. And this, good Reader, is a most excellent and profitable Secret, and will bring you in much wealth, if you use it rightly, and you may make great quantities of it.

Farnner did no man wrong, by taking (according to his own estimation) a Hundred Duckets for it, for it is worth much more, especially if the residue of the Corn pays the charge. Yet no man hereafter will give him so much for it now ’tis made publick.

Indeed it is injurious to me to divulge it, but because it is now in the foul hands of Farnner, ’tis better that others also enjoy it, than that he only should reap the benefit of it. But though by my communication Farnner should put on a Lyons skin for his defence, yet he can’t hide his Asses ears under it; as appears from this Paragraph, where he writes, that he had sent four measures cross the Seas, to try if they wou’d bear the Sea-water; for then he thinketh he hath made his Port. Good God! how resplendant is the Wisdom and Philosophy of this Farnner! Certainly, if he shall make one or two Experiments of this kind, that his Brandy-wine will bear the water, he’ll duly merit to be created the chief Professor in the Academy of Idiots, for that will befit him, seeing that the reason is not hid to him, as he writes; wherefore Drinks are alter’d by the Sea-waters.

But he will make his first Experiment in these four measures, and if it proves well, then he promises to teach this Art at a price.

O the blindness of this perverse World swelling with Pride! Who ever heard that a good burning spirit, whether made of Wine or Corn, will be corrupted by the sea-water? I grant it may be corrupted, if it be invalid before: But a good and firm burning spirit will never be corrupted by sea, for all wines bear the water, those only excepted which labour with a defect of spirit, but strong wines very seldom, for the more spirits there is in any Liquor, whether Wine, Beer, or Metheglin, it is in the less danger of being corrupted.

But if the spirit which is in wine, be its preserver, and defender from Corruption, How comes it to pass that Brandy-wine, which if well prepar’d, is nothing but spirit, should be corrupted? If the Spirit in wine be the Preserver and Defence of the wine, which yet is weaken’d by a great quantity of water, so as the wine remains good, and is safe from the corruption of water: Why then should not it defend it self, since it is so strong and free from water? Who doubts that a concentrated Life is able to perform greater things than a diffuse and weak life?

Hence you may see how great knowledge Farnner has drawn from the light of Nature, that he should boast so.

In this place Farnner again shews his Asses ears, when he writes, That he can strengthen Beers, that they shall not be inferiour to Rhenish wine. Here every wise man may discern how great and stupendious this man’s folly is.

Behold, he attributeth the goodness of Rhenish Wine to its strength, which indeed is a great errour; for the goodness of Rhenish-wines consists not in their strength, but sweetness. French Wines are far more fragrant than Rhenish, yet in sweetness and soundness it comes not near it. So likewise Hungarian, Greek, Italian, and Spanish Wines, &c. are much stronger, but for sweetness, as well as goodness and wholsomeness, Rhenish wine, far better, although the other excell it in strength. And so this is a great absurdity: Indeed Beer may be strengthen’d, by adding a burning spirit to it in fermentation, whereby it may endure the longer; which thing I can’t deny, and it ought to be done: but that a Vinegar may be drawn from them like Wine-Vinegar, is a pure story; for though it may happen that Beer may give a strong Vinegar, yet it never yields Wine-Vinegar, for a great difference may be discern’d between Wine and Beer-Vinegar, though they have both the same strength, if you make trial of both: Whence it appears, that Farnner is ignorant what Vinegar is, because he knows not the difference of it.

Strong and right Wine-Vinegar is known by these Trials. First, if it be shaked in a Glass, it by and by receives its clearness, and leaves no scum, dreggs, or bubbles, on the top, as Beer-Vinegar does: for let it be never so strong, it retains its own nature, and causes a scum, if it be shook just as the Beer it is made of: but Wine-Vinegar leaves no scum. Secondly, the longer Wine-Vinegar is boiled, the stronger it is; the reason is this, There is naturally in it an innate sharpness, which is not volatile; but the sharpness of Beer-Vinegar consists in its volatility, which in boiling is abated; so that the longer it boils, the weaker it is. And these are the two chief and most certain trials of Vinegars, which Farnner’s Vinegar will never bear, and therefore will still be Beer-Vinegar, and does not deserve that it’s Preparation should yield Fifty R. Dollers.

What belongs to this, requires nothing of Art, neither is it worthy to be taught at a price when every Country man can do it, by projecting and well stirring in a vessel of acid beer, two or three handfuls of beech ashes well sifted, made wet with a little beer, and leting them lie in it about eight days, for then the ashes by reason of the Salt which is in ’em takes away the sowreness of the beer, and make it drinkable.

NB. If the beer be not too sowre, a handful of sifted ashes may be sewed up in a linen bagg, and put into the Beer through the bung, and there left for this way the Beer may be preserv’d from sowreing and need not be stirred nor troubled. Also some handfuls of wheat put into the beer, draws its sowerness from it, the same also is done by egg shells, Crabs eyes, Tortoise shells, Sea shells, calx viva, and such like things which attract the sharpness, and turn it into sweetness.

But whence is it that Farnner now so abounds in the knowledge of wines and beers, when yet but two years since, when he prepar’d and sold brandy wine and beer, that he complain’d to me, that he had sustained much damage in handling them, so that he shou’d perish unless he learn’d how to take away and remedy the burning of Corn in the Still, the ill smell of his brandy wine and the sowreness of Beer. Why cou’d not he then help himself, and beware of those Losses? he will object that at that time a certain light shone upon him, by whose benefit he knew Nature. However true his objection be, it will never induce me to believe that this light cou’d in so great a measure so suddenly help him, which is a great absurdity: for so much knowledge is given to no man in a nights sleep, it is a false story. But that my faithful instruction, with which I instructed him, has enlighten’d him, and like a guiding star led him in the right way, is most true, tho he is unworthy of those precious Pearls which like a wild boar he treads in the dirt under his feet.

What belongs to this Paragraph, is demonstrated in the sixteenth paragraph, that tis impossible to make a vinegar of Corn, like that of wine: wherefore this cannot (as he thinks) deserve fifty R. Dollers.

Indeed I wonder that Farnner is not ashamed of these things which I have many years since so clearly describ’d or to bring them to light anew, that he might get money by teaching those things to others, which are already published in the first part of Furnaces, And so he adorns himself with other mens Feathers.

But he will object, I have in the trial found these things true, and therefore describe them, but he does it to this end, and to no other than that he may cheat them of their mony who did not know that I had so long since writ of them. He that desires any of these things, may find ’em in the first part of my Furnaces, and he shall not need to give Farnner, ten R. Dollers for his instruction herein.

Here he contemns my way of extracting Tartar from the lees of wine, when yet it was a year since clearly and perspicuously describ’d and published at Norimberg, which Farnner cou’d never correct. But he bragg’d that he had found by a certain position another compendium, which indeed might be, since it is easier to add something to an Art once found, than to find the Art it self, but it does not become him to disswade men from this Art which is already described, and which may be had gratis, and to despise it and bragge among all men of his own inventing a better. What good men will think of these bold malignities may be easily judg’d: but if I had writ nothing of these things, who would have taught him that there was Tartar in the lees of wine? But I not only found and writ what was in them, but also largely taught how they might be usefully extracted.

Yet this trifler dares as impudently, as falsly say, that he had corrected it, and added to it, and therefore wou’d not let it go without his price.

After the same manner he deals with my other secrets (which, tho he had them of me, he braggs that they are his own) with which he proceeds, as with the lees of wine, namely with my Alkahest, Panacæa, Melioration of wine, compendious distillation of Corn, preparation of vinegar, correction of beer and others in many places.

Whence cou’d he have known what was meant by my Alkahest and Panacæa, or how small wines and and beers should be meliorated, how Corn without adustion shou’d give plenty of burning spirit, and whether there was Tartar in the lees of wine or not, and how it might be extracted thence, except he had seen and learn’d all these things of me? of which also I had many years since publickly made mention in my writings, which is so well known that he cannot deny it, how much soever he opposes the truth.

In this place Farnner teaches that Copper Ores are to be separated, when, yet they are not separated but melted, that thence the Copper may come forth, which Copper if it contains silver being mix’d with a due weight of lead, it is separated: but Mines of copper are never separated, which he does not understand, and so he betrays his ignorance in these terms. This way of separating is sufficiently known, and every where where copper mines are found, is wrought in abundance and cannot be hid. He that possesseth Copper mines, will easily find men that will thence elicite the copper, and afterwards separate it, neither will any man need to go to Farnner on that account. Indeed I wonder at his extream impudence, that he was not afraid to promise that he wou’d teach others so many Sciences, of which if he knew the half part, his village wou’d not hold all the furnaces he wou’d need for the demonstration of them.

Further, for these and the following Sciences, which yet; are the most difficult and laborious of all, he requires no money, but for a certain reward promises to demonstrate them all.

He has drawn this separation also from my writings, that therewith he might fill his calumnious letters: neither do I believe he cou’d do it before he had seen me do it. It is done by the powder of coals, as I have plainly described in my Chymical Colloquie.

This Art Lazarus Eicher has described, but because his way is too hard, I have shewn an easier in the explication of the wonder of the world, and there the following melting Furnaces are also described, and therefore I need not say any thing of them here.

All these inventions which Farnner braggs off as his own, are mine; for my unfaithful Servant taught Farnner those Furnaces which he learn’d of me.

I have nothing to say to these four last paragraphs, because they don’t concern me as the former doe, and Farnner himself exposes them as speculations and not as experiments, as I also believe that they are only fancies and foolish imaginations: yet there is one thing which I must answer, which he mentions in his third paragraph, that the time will come when Glauber’s Alkahest must be forc’d to hide, altho it is not wholly to be rejected. But if it be so unprofitable that it must hide, why does he expose this to sale at fifty R. Dollers, and the Panacæa which is prepar’d with it, at thirty? and he has already got sufficiently by it: if it be so improffitable, why then does he offer to Sell it to others knowingly and willingly at a price? If Farnner has rightly term’d my Alkahest unuseful and must be forc’d to hide, he has surely deceiv’d many. But I confidently assert, that my Alkahest will never hide, but defend it self in all places: Perfidious calumniators, thieves and their accomplices shall hide, but not my Alkahest. If he has found out better things than I, let him publish them as I have done, that every man may judge whether they be true or false: Why this boasting and wicked vanity in despising others? For truth needs few words and less braging. In his writing in which he sets down the value of every Secret contain’d in the last paragraphs, namely, from the twenty first to the twenty eighth, he promises to teach other men for no certain price, but on courtesy, those secrets which yet are the best, if he cou’d know them. But if he can effect those things and teach ’em to others, he wou’d not certainly teach them gratis, for ’tis impossible for him to build those Furnaces requisite to the making of those things in half a years time.

From which it sufficiently appears how ignorant he is of what he writes: Certainly if his wares which he had of me gratis, should find Chapmen, no doubt but in one year he would get some thousands of ducats.

I thought fit to answer you these things now, that I might shut your foul mouth which was so wide open to lyes, but if after this you don’t cease your lyes and calumnies, you will compel me to use other means to bridle your malice. In the mean while I doubt not, but all good men in this short Apology (in which I have not refuted thy lying calumnies with indecent or contentions words, but from thy own obligations and hand writing) will plainly see how wickedly and perfidiously thou hast behaved thy self towards me. This damage which thou hast done me, neither you nor all yours both present and future faculties, nor all thy servants can ever repair: It remains therefore, that I say with Job, God gave, and God has taken away, blessed be the name of the Lord. But I don’t believe you will escape divine punishment, to which I commit my cause at this time. It is certain that every thing has its time, which I also patiently expecting your downfal (when God shall take upon him the patronage of a just cause,) perhaps with these my eyes shall sooner see than hope. Indeed I wanted not matter to dispute these things more largely, but that for a reason known to my self, I was hinder’d in doing it at this time. But as soon as I can, God assisting me, I shall not be wanting to propose to all impartial men in the world, questions to be resolv’d, from which every ingenious and good man may see, animadvert and give judgment, how ungrateful, perfidious, unjust and inhumane thou hast been to me.

Miraculum Mundi; Or, A Plain and Perfect Description of the admirable Nature and Property of that most powerful Subject, called by the Antients, The Universal Menstruum, OR , The MERCURY of PHILOSOPHERS .

To whomsoever this little Book (treating of the Propriety, Nature, and Essence of that incomparable Subject, by the ancient Philosophers called, The Universal Menstruum or Solvent, shall occurr, and is offended in reading of those great virtues by me ascribed to it; and because he understandeth not the thing, judgeth it not to be credited; I would have him know, that whatsoever power I have attributed to it, that that is in no wise a Figment, Dream, or vain Opinion, but to be taken for a Truth, found out by a diligent and manifold Practice. But which will be most profitable, for me to prostitute all my inventions to the World, or conceal them? For which cause I will (at least for the present) only point at many wonderful things which may be performed by this universal Menstruum, but not treat of them, leaving it free for every man to believe my sayings as far as he pleaseth; but if they shall be credited by no man, it shall not disturb me, it being sufficient for me to have shewed where and by what reason, the truth or secrets of nature are to be found.

As for the Subject whose nature and operations I have determined to touch upon, it is like to that of which I have made mention in my Mineral work, by the signal name of Alkahest, which appellation I have there demonstrated, not to be imposed upon it without reason. But seeing that long since the chief Menstruums of some Philosophers, were called by the same name, and that I know not whether theirs were like to mine or mine to theirs in nature and virtues, shall not much trouble me; for it matters little for diverse Menstruums to be called by the same name, although they do not answer one another in all things. For even as wine is wine, although it come from Germany, Italy, France or Spain, nevertheless each is wine, although the one exceed the other in strength and rellish, as long as the same nature and virtues are found in it, which ought to be in wine: The same is to be judged concerning my Alkahest: To wit, that if the virtues be agreeably to the name, from whatsoever Subject it be extracted, it rightly meriteth the same name, which that it may the better be understood, I mean by the name of Alkahest, a very hot, fiery, dry, and also humid water void of all corrosive power, by which Vegetables, Animals, and Minerals, are dissolved without noise, yet not all in the same manner, and elaborated into Salutiferous medicines, as I have shewed in the first part of my Mineral work. And because I have written such things of it, many have endeavoured to prepare such a Menstruum, every one from his own Subject; Impostors also have offered to others, a water plainly corrosive instead of it, fasly pretending that they had obtained the secret from me, and that it is the same which I have described in my Mineral work; then one sells that putatious Universal solvent to a another at a dear rate, whose nativity and preparation lies hid with the seller, that so the blind leading the blind both may fall into the ditch; which thing, when I knew it, I was constrained whether I would or no, to lay open to the Reader, what is properly the nature of my Alkahest, and what are its virtues and powers, so that those who erre, may have a rule by which they maybe able to judge of any other pretended Alkahest, whether it be mine or not.

Therefore this incomparable subject is called an universal solvent, because by its benefit, many incredible things are performed in the preparation of good Medicines, and also in the preparation of metals, yet let no man believe that it dissolveth metals swiftly and violently, like aqua fortis, aqua regia, or other corrosive waters, not in the least, but worketh altogether after another manner, viz. Vegetables and Animals are dissolved in digestion, by the moist way, in which solution, the pure parts are separated from the impure.

And Minerals and Metals also being dissolved in the moist way by its benefit, may be washed, purged and maturated, and reduced either into good medicines, or into better metals, but not with the same advantage and celerity as in the dry way, by which very many incredible mutations are presently performed, to be admired by the inexpert, too tedious here to be treated off. Besides those two ways of dissolving, which (that I might demonstrate the possibility of the matter) I have shewed to some; there yet occurrs another far different from those, by which metals and other Subjects are swiftly, meliorated to the eye, and are maturated, depurated, and transmuted into the best of medicines, and into purer bodies: the reasons of which, solution there is no need to expose to every one, chiefly, because that labour requireth a skilful Chymist and there are few who heartily search into the secrets of nature, but most Chymists vexing themselves with vain processes, understand nothing solid in Medicine or in Chymistry, which imaginary Artists, when they happen upon true writings, cannot reach their sence with their dull brains; they speak evil of the Author, disdaining his industry and unwearied labour, in communicating his talent; whence it comes to pass that he which brings forth any thing of good, finding nothing but ingratitude, chuseth rather to carry his talent with him to the grave, than to publish it to his own damage. And this is the only cause, why I have not plainly prosecuted the use of this Menstruum in the preparing of medicines, and meliorating of metals, but have only pointed at what may be effected by the help of it, that it may be made manifest, what is to be judged concerning it, and whether that which is sold for such by others, be like to that described in my Mineral work or not: I doubt not but many will quickly despond, thinking that their Alkahest will in no wise perform those things which I here ascribe to my Menstruum, and will also believe the matter not to be so easy, as before they thought it to be, but although it arise from a vile subject, that nevertheless its invention and use is very difficult. For whosoever hath such a menstruum, by which these following things may be effected, he may indeed rejoice in the possession of the universal solvent or Mercury of Philosophers, having a door opened to true medicine and Alchymy. Therefore for the sake of Searchers, I will begin to shew somewhat of its virtues and powers, as far as I may, that the Magnalia of God may thence be made manifest, and that I may give occasion to every man, to render praise, and thanks to his Creatour, who is the giver of all good.

The Preparation. — The Use of this Medicine in general. — The Words of the Secrets of HERMES .

It is worth our noting, that three Operations especially may be performed by the benefit of this Menstruum.

I. It maturateth all Vegetables and Animals, being dissolved into a Liquor, and taking away their Venom, converteth them into salutary Medicines.

II. It dissolveth Minerals and Metals, as well by the moist as by the dry way, correcteth their venoms, ripeneth and fixeth their crudity, so that they may be made good Medicines; and after fixation, yield good and genuine Gold and Silver.

III. Those Metals, Minerals, Stones, and other compact Subjects, not dissolvable by the aforesaid waies, it dissolveth, maturateth, purifieth, and in an hours space exalts Metals, more than the two former Solutions can do in a whole day, whose change into better may be observed in every hour: It dissolveth Metals and Minerals into a penetrating spirituality, so that the Metal is not separated from the Menstruum, but a solution is made of both, either by the dry or moist way, from which the more pure part of the Metal, or that which is Gold or Silver, after the premised fixation, is precipitated by Art, especially if many were jointly dissolved. Whence it is sufficiently manifest, that in all the Imperfect Metals Gold and Silver is notably absconded, not discoverable by the vulgar Examen of Cupels: which Operation being performed by a Menstruum, prepared in so gross a manner, it is credible, that if this volatile Hermaphrodite and spiritual Mercury were again fixed, and rendered Corporeal, that it would be by many degrees more subtile, penetrant, and efficacious, for the dissolving, altering, and perfecting of Bodies, than it was before.

This is its Use in general; but specially it abundantly exerts its manifold Virtue; before whose description, it seems not amiss to point out the common Name of this subject, and what the common People think of it. Which, that I may expedite in few words, know, that it is nothing else but the naked salt of the Earth, of which Salt-Peter is made. But that every salt of the Earth, or common Salt-Peter, hath those Virtues which I here assign to my subject, I shall in no wise say, seeing that it ought to be diversly prepared for divers uses, according to which, thou maist expect divers Virtues.

This subject is necessary to be known by all the Inhabitants of the whole Earth, to all orders and degrees of men, because not to man only, but also to every Creature, it is profitable or noxious, according to its various application.

This subject serveth for Physicians, Chirurgions, and Apothecaries, of which they may prepare excellent Medicines against the natural Diseases of Men. Whence the truth of that common saying of Philosophers is undoubtedly asserted, viz. That of the greatest Venom the greatest Medicine against Diseases is to be prepared. And that Nitre is the word of Venoms, I have evinc’d in the second part of my Furnaces, where I preferr it to the Basilisk himself; and that from the same Nitre, and its mediation, is to be prepared a most excellent Medicine. In the First Part of my Mineral Work, for the sake of Physicians, Chirurgions, and others, applying themselves to Physick, I have shewed how by the help of my Alkahest, Medicines are to be prepared from Vegetables, Animals, and Minerals, far exceeding the ordinary waies of Preparation.

But it is not my mind at present to discourse much of Medicines, it may suffice to have shewed what Virtues this Universal subject hath, and to what uses it may be appointed. I say, that it may be profitable to all orders of men, as well to the superiour, as to the inferiour, to spiritual and secular, noble and ignoble, rich and poor: of which orders the Physician is not to be deemed the lowest.

That I may perform my promise, what unheard of things may be done, by the benefit of this subject, in natural diseases incident to man, who is obnoxious to all kind of miseries, I will in the next place reveal somewhat for his health and comfort.

But this my Medicine, which I deliver, is not of great price, but of great Virtue, and of which the poor as well as rich, may be partakers, and (by the blessing of God) may be freed from every curable disease.

Take two or three pounds of this Menstruum, whose corrosive nature transmute by force of fire into a nature not corrosive; and you have the Menstruum prepared, with which you shall elaborate this Medicine, in this manner: Dissolve in this Menstruum as much of the first Ens of Gold (which is to be found in all places of the World, but especially in golden Mines more copiously) as it will attract in the heat; so that a red Solution may be made, which digest for some daies, with its own weight of the dissolving Wine; make separation of the pure parts from the impure, by removing the fæces which sever themselves from the Medicine, by falling to the bottom, this being concentrated by an easie heat, will be a red pellucid stone; very like to a soluble salt, which is to be carefully preserved. This Medicine will be second to none, except the stone of Philosophers, and will be of the same goodness, after a Hundred Years, that it was the first day it was made, performing all things which I shew with amazement, for which no mortal man can ever render sufficient Thanks to God.

This Universal Medicine will cure every natural disease both in young and old, strong and weak, in a very small dose, without any danger, not nauseating the stomach, as the usual Potions do; and is to be taken in any Liquor, according to the Condition of the Sick, as warm Broth or Gruel, Wine, Beer or Ale, Water, Milk, &c. from one grain to eight grains, which is the highest dose. It operateth after a diverse manner, according as the strength of the sick, or the nature of the disease requires: if you continue in the Use of the prescribed Doses, the operation will be insensible; it strengtheneth and mundifieth the radical moisture, and in a wonderful manner expelleth every Evil out of the Body being taken daily, every other or every third day: It preserveth from accidental Diseases, correcteth Venom, and resisteth infectious Airs. But if the Dose were greater, the Operation will be more evident, by Sweat, Urine, Spitting, and sometimes by Stool, according as you please, by encreasing or lessening the Dose; and if the disposition of the Disease comply, it is cured by a small quantity of this Medicine, without ocular observation; but being radicated, requireth a manifest operation, if it refuse to yield to a small Dose acting invisibly; because both in preparing and using this Medicine, regard is to be had, that you neither err in excess or defect, but by observing a Medium, you shall obtain both Profit and Honour.

Those of ripe years may take from one to six grains every day, if they have leisure to attend the Cure, but if not, three grains every fourth day, until there remain no foot-steps of the Disease: taking nothing besides this Medicine, and keeping that day from the cold Air, and abstaining three or four hours from Food. In the Leprosie and foul Scab, there is no Remedy safer than this Medicine, extirpating the Roots of the Evil without trouble. Nor will you ever be frustrated in the desired effect, if the Sick have strength sufficient to undergo the Cure. [See its Preparation and Use more particularly described, in Part 2. Phar. Spagyr.]

After the Description and Use of this Medicine, by which the health of Man may be preserved, and being lost, may be restored, which is far to be preferred to all the Treasures of the whole World. There now follow other Secrets, shewing how by the help of this subject a man may acquire an honest Living; and, as I have said in the Preface, this subject may be provable to all orders of men in the World, whether superiour or inferiour, Ecclesiastical or Political, noble or ignoble, rich or poor, by conferring or admonishing somewhat of good to every one in his Profession. Therefore I will now begin to teach some signal uses of it, that it may be manifest to all men, that this is an Universal subject, which I have alwaies judged such, and that others with me may find it so.

In the first place, all Fossiles or Minerals digged out of the Earth, may be perfectly examined by the mediation of this subject, what metals they contain, how many, and how much of each: It is an infallible Guide to the diggers and melters of Ores, saving them both loss of time and matter. An excellent Artifice, by which the value of all Minerals may be discovered without much labour and charge, being highly necessary for Metallurgists, of Germany especially, being quite undone by a continual War, who may in a short time lay up great Stocks or Treasures, to be imployed against the Enemies of their Country in time of necessity: by whose benefit also rich Mines of gold and silver (which otherwise would for ever lie neglected) may be discovered, when they are swiftly and accurately examined.

The Marcasites of Gold and silver being melted by the mediation of this, by a singular compendium, hitherto unknown, do afford more metal than by the common way.

The volatile and immature Marcasites of gold and silver, are fixed in the space of three hours, so that they yield more metal than they could have done without fixation.

Those three things are very necessary and profitable to every Magistrate having Mines in his jurisdiction, by which he may obtain much wealth.

All Gold and Silver which is not purely melted from its Marcasite, is swiftly purged from all additament, the Silver is separated from the Gold, by fusion only, with small labour and cost, but in great weight. Gold and Silver are easily drawn out of old Tin vessels, the tin being preserved almost in the same weight, and being made better than it was before, may serve for the same uses to which it is wont to be put.

From Bismuth much silver is separated, the Bismuth being preserved, this secret being agreeable to those places which abound with that Mineral.

From old Copper much Silver may be separated, the Copper remaining unhurt, by which Artifice Countries abounding with this metal, may not a little profit themselves.

Every common silver, may in the space of a few hours be exalted into the nature of Gold, the which if it be done four or five times, which may be in a short space of time, it giveth so much gold, as affordeth a sufficient livelihood, over and above the costs.

Gold may be separated by fusion, from every addition of Copper, Tin, Iron, Lead, Orpiment, Antimony, Arsenick or the like, and be purifyed without Cupels, each being kept apart; profitable for Metallurgists and the like, from the shortness of the time, smallness of the charge and labour, and much gain.

Every imperfect metal without the mixture of other metals, may be ripened by this secret alone in the fire, in the space of an hour, so that it will yield Gold and Silver, but without gain.

There is another very gainful augmentation or increase of the perfect metals, by the imperfect, answering to the Germination or growth of vegetables; for even as every seed being cast into the earth, groweth therein arising to be an herb or a tree, and taketh also its encrease from the same by its inbred attractive power; so is it here also, for Sol or Luna groweth and encreaseth in Saturn, Jupiter, Venus, or Mars, as in their native soil, and are nourished after the manner of herbs, and encrease from day to day. An Art not to be despised by Philosophers.

By the mediation of this, from all imperfect metals and minerals, yielding nothing by the usual examen of Cupels, Gold and silver is produced in a manifold manner, being an argument that the imperfect metals have somewhat of the perfect reconded in them, when they are inverted and shew themselves to our sight, a work not ingrateful to those who work in Metals.

These are the chief things which I have found may be done in metallick works, by the help of this Subject; yet I make no doubt but there are many more unknown to me, to be revealed to others after me who shall make a good beginning from my writings, the which I also wish from my heart, that the hidden mysteries of the natural wonders of God, may at length be brought to light, for the use of mankind.

Among the enumerated Arcanums, some perhaps may seem of little worth to the Reader; but there are some from which may be had a commodious livelihood, so that an Artist need not be at the will of another, without he please. O how great a thing is Liberty, which no man can worthily esteem, who hath not been a Servant himself. A piece of Bread is sweeter to a quiet, prudent man than many dainties, with care, danger, and noise. It is happy for him who can say with Paracelsus, Alterius non sit, qui suus esse potest; Let him not be anothers, who may be his own. But it is good for him that would use well the Gifts of God, not to be unmindful of his Neighbour, lest temporary Liberty cast him head-long into the Dungeon of eternal Slavery. After shewing this subject to be conducible to all the Inhabitants of the earth, I have described its use in Metallicks, which is not to be indifferently undertaken by every man, but by those only who are concerned in digging of Mines, and melting and separating of Metals, whether they be noble or ignoble, learned (as well spiritual as secular, exempted from publick offices) or rude, which maintain themselves from Merchandice, or live upon their Estates, all which may receive Fruit from these Secrets, but not Husbandmen, Labourers, Ditchers, &c. but that to these also somewhat of profit may proceed from my inventions, I will shew in order; although the principal will redound to ingenious Artificers, Engravers, Painters, Statuaries, those who adorn Glass or Clothes with Silk, Gold, or Silver, and they who make Wax-work.

They who etch upon Copper, may prepare from this subject a good corrosive water, by which (the Copper-plates being first smeared over with a covering fit to defend them, and what Images and lines they please, being drawn upon them with a stile or stift) by a very easie and compendious manner, they will be eroded or eaten into.

Painters, by the help of this, may prepare for themselves most excellent Colours, as Ultra-Marine, Smalt, fine red or scarlet Lacca, Venice-Ceruse, and others necessary for their Uses, which otherwise they must have from far, as Italy, Holland, France, &c. and at a dear rate.

Engravers and Statuaries may so harden their Tools that they may hold their points long, if they be to cut stones.

Embroiderers may put any durable Colour they please upon the silk with which they work.

They who paint Glass, by an easie work, may thence prepare all Colours or Enamels for Glass, so that there will be no need to have them from Venice.

They who work in Wax, by the benefit of this, may whiten it exceedingly, and colour it as they please.

Printers may add this subject to their Ink, which will cause it to adhere most firmly to the Paper, and render the Letters very fair.

It is convenient for Clockmakers or Watchmakers, if a Water be destilled from it, which soldereth Iron or Steel without Fire, if a drop of that Aqua fortis be dropped upon it, whence the Iron growing hot, it presently waxeth soft, as if it had been soldered in the fire by the help of Copper.

All Smiths may by it harden their Files, and other Iron Tools, as hard as if they had been made of the hardest Steel.

Tin-workers or Pewterers, may harden their Tin or Pewter, and give to it an elegant whiteness, so that it will resemble Silver both in colour and sound; neither will it easily tarnish, and by reason of its hardness will endure longer than common Tin or Pewter.

Cabinet-makers may strike an excellent Black upon Pear-tree, Cherry-tree, Box, Walnut-tree, and other hard Woods, which may be used for curious Works instead of Ebony.

Skinners or Furriers may dye their Ermins, Fox-skins, Wolf-skins, and the like Furrs, with a Scarlet, Crimson, or deep Black colour, far exceeding the natural.

In like manner, Feather-dyers may swiftly give any lasting colour to their Plumes.

Taylors may take out spots or stains out of Woollen, Linen, or Silk Garments, and restore their beauty.

If Shoomakers put old Iron to this subject, they may therewith adorn their Leather with an excellent Black.

Weavers may render their Linen threads so fine and soft, that they shall emulate Silk.

Dyers, by this, may give so firm and unchangeable a ground to their Cloth, that the superinduced Colours shall not be corrupted or spoiled by any Wine, Vinegar, Urine, Pickles, Air, or Sun.

Potters may thence prepare a Glassy colour, not unlike to the Indian Porcellane, of which Vessels may be made, having the Aspect of Gold, Silver, or Copper, a singular Ornament for Noblemens Tables, hitherto unknown to the World.

Souldiers, Merchants, Travellers, Carriers, and others who are much in the open Air, may of this prepare a Varnish, in which they may dip a Linen Cloth, which will not permit either Air or Water to pass through it, with which they may defend their Boots or Clothes, so that they may travel dry in the Rain.

They who make Tapestry, may restore their faint or faded colours, so that they shall be strong and beautiful.

Mistrisses of Families may prepare of it fine Soap or Washballs, far exceeding that of Venice.

Houshold-Maids may with it scowre or cleanse their metallick vessels, so as to render them neat and beautiful.

Women may change the yellow, pale, or brown colour of their face and hands into a beautiful whiteness.

Old Women may by an easie way take away the wrinkles of their face and hands; as also, the Corns of their feet, and boil their Linen to such a softness, that it shall come but little short of Silk.

Gardeners by this subject may destroy all Insects, by mixing it with Water, and pouring it into those places where they breed, for they will either die in their holes, or run out to die, because they are not able to abide that fire. It also ripeneth Fruits, if a little of this Menstruum be applied to the roots, at the entrance of the Spring; and if a large quantity of Apples be covered well over with it, they may thence prepare a lasting Wine, Vinegar, or burning Spirit.

Bakers may use it instead of Ferment or Yeast, if they dissolve a few Hops therein.

Brewers may have very strong Ale or Beer by its help, if they extract their Hops with it.

Mead or Metheglin, as also Beer and Canary, which are upon the turn, and growing sowre, may by this be rendered drinkable.

Comb-makers, and other Horn-workers, may by this soften their Horns, so that they may imprint upon them what Images they please.

Keepers of Armories may preserve their polished Arms or Harness safe from Rust, by anointing it over with this subject.

Bird-Catchers may by help of this prepare such a Birdlime as will not be hurt either by Cold or Heat.

Souldiers by means of this may prepare from Gold a fulminating Powder, of which the magnitude of a Pease being put upon a red-hot Iron plate will give a greater clap, than half a pound, yea, a whole pound of Gun-powder; the same may also be prepared without Gold, only by the addition of Salt of Tartar and Sulphur; as it is described in the second Part of our Furnaces.

Engineers and Makers of Fire-works, may perform many wonderful things by help of this subject.

There may also many new Works, belonging to Weaving and the Smith’s Art, be thence made, which may be communicated to neighbouring Countries, whereby Money may be brought in lieu thereof to a Countrey impoverish’d by War.

If Vine-dressers, or Keepers of Vineyards, pour a little of this subject to the Roots of their Vines, they will have ripe Grapes, and Must, or new Wine sooner than their Neighbours; of which they may make a good advantage.

Nevertheless, Must and Wine also may be ripened after another manner, in the Hogshead, without this Art; so that they who understand the way, may have alwaies good Wine, when others have it sowre. A Secret very profitable to cold Climates, which for the most part produce sowre or tart Wines. It is also agreeable to Countries abounding with Wine, when through a want of the heat of the Sun the Grapes do not ripen well; which may be helped by this Art, so that it may be readily sold.

But because the greater part of men, especially of the meaner sort, cannot be perswaded to things which they have never seen nor heard of, I well know, that if I should in plain words describe the reason and manner of meliorating Wines, scarce one man in a Hundred would believe me, but would rather say, Our fore-Fathers were wise men, and got great Estates by Wine, without the knowledge of this Art, nor did they desire it. If Nature will not ripen our Wines, let them be sowre; yet notwithstanding, if sometimes they will not serve the Master, they may be drank by the Servants.

Men of this sort are incurable, neither are they (being old) easily tamed; and young men take little care how prudently they manage their Affairs. Hence it comes to pass, that Antiquity obtains upon all men. But that the Vine-dresser may see that the present Age is more skilful than the former, I will set before him only one demonstrative Example, by which he may plainly see how much they differ.

Our fore-Fathers knew not how to make any thing of the fæces or dreggs of Wine, but a burning Spirit or Brandy, which being extracted, the remainder they threw away, or sometimes mixed it with the Fodder of Cattel, very rarely dried them in the Sun, and burnt them into Pot-ashes; but by my invention, there may be thence drawn a far greater quantity of burning Spirit, then also a large quantity of Tartar, and at last the Pot-ashes, which is a threefold profit. Which if you manage the matter well, from a Pipe of Lees, you will have at the least seven or eight Urns (which will be about a Fifth part, an Urn being four Gallons) of good Wine, from the residue, you will have the burning Spirit, and Tartar, at the last the clavellated Ashes, the profit being four times as much as heretofore, which thing was altogether unknown to our Ancestors. How many Thousand weight of Tartar is every year thrown away in Franconia, Suevia, Alsatia, the Palatinate, upon the Rhine, Mosell, and Danube, which would be very profitable to those Countries, if the men were Artists.

But what doth it signifie to teach, if there be none to hear or learn: for it is more adviseable to sit still and do nothing, than to be largely imployed to no purpose. But I am perswaded, that after my death, there will be some who will understand my good will to the World, and search out the truth out of my Writings, to their own great profit. There is an opportunity or season for every thing; Trees first bring forth Budds, then follow Blossoms and Leaves, and last of all, Fruit.

There remains yet another thing very profitable to Country-men; the juice of Apples or Pears being pressed out, by the help of this subject, such an Effervescency (or working) is promoted, as Wines may be thence made, having the relish of the natural, and but little inferiour in durability and strength: and although the beating of the Apples be somewhat tedious, (which is now done much quicker by Mills) that labour is recompensed with a good profit, by the Wine arising from the juice; a Secret very necessary for cold Countries, which cannot ripen Wines, and yet abound much in Apples, but by this way may save much in the price of Wines, for which they usually pay dear.

I have indeed many Arts relating to Wines, but they belong not to this place, my purpose here being to treat of those only, which are administred by my Universal Menstruum: Arts (as I think) hitherto known to none, or at least not divulged, that it may be manifest to the Reader what proficiency the World hath made in good things. Whether the matter be credited, or not, signifies little to me, I my self also might have doubted, if I had not learned by experience; but Judgment ought not to be given rashly; we are to know, that God doth wonderfully dispense his benefits to those who are his Servants, and whom he hath appointed to be his Instruments, to bring his wonders to light.

If Husbandmen moisten their seed with this Menstruum, it will sooner be ripe, and have larger, fatter grains than ordinary: Which being done, I will shew by what means they may make great profit of their grain. The grain being whole, not ground, pour to it warm water, impregnated with this Menstruum, in a Hogshead well stopped, let it stand and ferment or work for a time, the water will extract all the strength of the grain, the remaining husks serving to feed Hogs: If you ferment Hops with this Liquor, or extract, it will be good Beer: If you will not do this, you may thence draw a very good spirit, the residue, in a short time, will be Vinegar; and if you be wise, you may put this burning Spirit or Wine to many uses, by which you shall have more profit than by selling it; a Secret not to be despised where grain is cheap. I have yet one thing to add among my Wine-Arts, concerning grain, and the Fruits of Trees and Shrubs, which is to be received with thankfulness, as a great Gift of God to Mankind. Viz. It is found by industry and manifold experience, that from Rye, Wheat, Oats, Rice, Millet, also from Apples, Pears, Peaches, Cherries, Plumbs, Sloes, Damascens, Quinces, Figgs; as also from Goose-berries, Mulberries, Barberries, Black-berries, Elder-berries, and other-like Fruits of Trees and Shrubs; from all these, I say, may be prepared, with little labour and cost, a Drink very like to Wine, both in taste, smell, and strength, being grateful, wholesome, and durable. For which large bounty, the Inhabitants of cold Climates (which never see Grapes) cannot render to God sufficient Thanks.

There yet remains a manifold use of this subject in Medicine, which if it were rightly described, would make a great Volume, which belongs not to this place, but shall be done more commodiously at another time in a peculiar Treatise. It were to be wished, that this subject were better known, and more used by ingenious Chymists and Apothecaries, that so many dead Herbs and unprofitable Waters might not be set to sale. What, I pray, would it avail, if the whole Mass of Blood being inflamed with an intolerable heat (as happeneth in the Plague and other contagious Fevers) you should wrap the head with a moistened Rose-Cake, comfort the Temples, Pulses, Hands and Feet with Water? think you by this to drive away the Disease? Not at all, but rather render it worse, as Experience hath often witnessed. But it seems to me as if a vaporary Bath or Cauldron were too hot, and one should go and cover the Furnace all over with cold linen, to temper the heat, a thing to be laughed at; but the wood which causeth the flame being taken out, the Furnace cools of its own accord. By a like reason, the malignant Fire of hot Diseases is in the space of a few hours, drawn out from the most inward Penetrals of the Heart, by four grains (at the most) of a good Medicine, where no place is left for external Coolers, or corroborating Epithems. Which thing I have observed not only in one, but in many Experiments; That the Venom being excluded from the Heart, the Body hath returned to its due temper, and by degrees to health and strength.

To what purpose are so many Ointments, Oils, Emplasters, &c. when a small quantity of a good Medicine is able to effect more than them all? A whole year is often spent in the curing a small Ulcer or Wound, and then left worse than at the beginning, the Bridle (according to the Proverb) being applied to the Horses Tail, and not to the original of the Disease. The Fountains of external Ulcers are to be dried within, and not imprudently to be stopped up with outward Plasters, which otherwise, without any outward Remedy, by a small quantity of a good Medicine, may be radically cured in the space of a few weeks. Therefore such a Medicine is to be sought, and all other trifles to be laid aside: But what dost thou, seeing the World will be deceived, and desireth no other? For if any Physician have a good Medicine, which is much easier for the sick to take, than many ingrateful Potions; this is neither esteemed nor rewarded, for if he require a Fee or Reward, he is answered, That he gave only a few grains of powder, two or three times, which cannot be so dear: Hence chusing a certain thing for an uncertain, he requireth his reward according to his visits, and prescribeth Bottles full of Physick, which may be long in taking, and he have the fitter opportunity to encrease their number.

The same thing hath also obtained in Chirurgery, for if an honest Chirurgeon quickly cureth an outward Evil by the help of a good Medicine, he shall not have a due reward, but shall be told, That he hath only applied two or three Plasters, which can be worth but little. Therefore instead of being paid for a quick Cure, he reaps nothing but ingratitude; so that being better taught, it behoveth him to do like others, by employing a month or more about that Cure, which he could perform in three daies.

For this, and the like causes, very few are treated with good Medicines, but Physicians study delaies, after the old manner, if not in respect of the sick, yet at least for their own profit; for if the sick readily pays his Fees, he, either out of ignorance or voluntary neglect, neglecteth the matter, for which he will have an heavy account to give.

The present World doth only this, he that standeth, let him stand, and he that falleth, let him lie, none regardeth it; every one taketh care of his own matters; nor will he put his hand to the quenching of the fire. That famous Patron of Art, Alexander the Great, who bestowed upon his Philosopher Aristotle more than a Hundred Thousand Crowns a year, for his Inquiries into Vegetables, Animals, and Minerals, now ceaseth to be. The most wise Ernestus Duke of Bavaria, and Elector of Cologne, What Expence hath he not been at in collecting the Writings of that incomparable German Physician and Philosopher, Paracelsus, and other such Cherishers and Advancers of Arts, our Germany hath lately brought forth? but Mars (the Sword) asserting his Empire, hath banished Jupiter and Mercury (Justice and Arts) so that they play least in sight; but sure it is, that if they be not quickly restored and advanced to their dignity, it will be to the unspeakable detriment of the Country, and to the great advantage of Strangers; Which God of His Mercy prevent.

And now the benevolent Reader hath seen, what wonderful and incredible things may be performed by the benefit of this subject; yet I will not deny, but that it may also serve for many more things which I know not, being profitable for all orders of men, superiour and inferiour, learned and illiterate, great and small, according to their several Vocations and States. But some men may say, I do indeed believe that many great things may be done by its means; but because thou dost not together and at once shew the way of preparing the Universal Medicine or Tincture by its help; there is therefore reason to doubt whether it be the Universal Secret Menstruum of the ancient Philosophers, to wit, the Hermaphrodite Mercury, so much spoken of by them, every where to be found, a thing contemptible and vile, to be found in every Dunghil, by nature cold and hot, a great Poison, quickly killing and quickly healing, a matter to be found with all men, which the rich and poor equally possess, which Adam brought with him out of Paradise, and many more Epithets of the Ancients, which are all agreeable to that thing. To this I answer, That in my judgment the Ancients had no other Universal Mercury, to which all their marks do perfectly agree, and may be applied. Do not all men know it, seeing and beholding their own Urine, of which it is generated? Is it not a very vile matter, which we keep not in the House, but throw out of doors, according to the Precept of the Philosophers, to be sought in Dung? Is it not a great Poyson when made into Gun-powder or Aqua fortis? and, Have not I shewn that a Universal Medicine may be made of it? Is it not a meer Fire, and also being pure, cold as Ice? and if you will, hath it not equally masculine and feminine gifts? Doth it not so impregnate the imperfect Bodies in the space of a quarter of an hour, that they generate Gold? Is not it self impregnated by the heat of the Fire, that it bringeth forth those Fruits? Is it not highly volatile, and presently firmly fixed? Is it not a Water both moist and dry? a great Corrosive, and yet being rightly prepared, an Enemy to Corrosives? Is it not most heavy and most light? To what thing, except Nitre, doth this Enigma of the Philosophers agree? For, What is blacker than a Crow, whiter than a Swan, more hurtful than a Serpent destroying many, lighter than the Wind, heavier than Gold? Is not this the true devourer of his own Children (the Metals) the Azoth of Philosophers, the Soap of the Wise, the Urine of Boys, Sulphur vive, the Salt of Strangers, the Secret Fire of Philosophers?

Are not all these things in Nitre? But by what method they may be there found, is not my business to shew in this place, let it be sufficient to have pointed out the subject in which they are to be sought and found, which no man before me hath been so kind to do. For further demonstration, to wit, that from Nitre a true Universal Solvent (I would not have you imagine it to be Aqua fortis) may be prepared, there needeth not. But thou maist contradict it if thou canst, or name another subject in which are all those things. Which I know thou canst not do, if thou could’st at once take a view of the whole World.

That I have not written any thing concerning a Tincture to be prepared of it for the Imperfect Metals, (which defect the ancient Philosophers have supplied) thou maist think that I have not proceeded so far, and that I have wanted time and opportunity to make a farther Progress, nor did I ever aspire to so great things, but have contented my self with those of a meaner Rank. But how far I have penetrated by searching into Nitre, may be seen in the Second Part of my Furnaces, where I have prescribed some notable Processes from a gross subject, of which this is not the least, where I shew, that some years before, I would have melted a Calx of Gold, and because it would not melt, I added by intervals a Fluxing Powder, prepared of Salts, till all flowed well, then the Crucible being taken out of the Fire, and the matter poured out, when I expected Gold, instead of that I found Lead, but the Fluxing Powder was very red, (although made of the whitest Salts) being tinged with the Anima of Gold, the Gold being divested of all its dignity. Which thing, when I had considered, believing some Secret to lie in the matter, I several times repeated the labour, but alwaies in vain: the cause of which errour was not the subject, but my self, who had not observed the weights and degree of Fire; or God, who would not that I should make any farther discovery. Truly, if that Labour had succeeded, I should long since have possessed the Stone of Philosophers, who am now forced to sustain my Family by meaner things with labour. But passing by this, see, I pray you, what the most accurate Philippus Paracelsus ascribeth to rude Nitre, when he saith, Chymistry hath discovered the matter to lie in Nitre. Let Basil Valentine, Sendivogius, and the ancient Philosophers, be considered, and you shall see that all their Sayings are accomodated to the operation of this subject, and that I have not attributed too much to it, but rather less than is due. I could, had I a mind so to do, compose all the terms of Philosophers with this subject, but to what purpose so great a prolixity? He that shall once come so far as I am, the Secrets of the Philosophers will be sufficiently manifest to him, and will freely confess, that this is the only true Universal Solvent, and that there is no other. Many have alwaies believed this thing to be prepared of Nitre, but because they were not fully confirmed in their minds, they tried nothing with it, and therefore found nothing. Many men in my time have endeavour’d to fix Nitre into a Tincture, but because they took it crude without a due Preparation and fit Associate, such as it was when they committed it to the Fire, such it remained; but if they had known how to have joined an amicable subject with it, perhaps it might have been more profitable. Basilius commandeth to associate it with a brisk and lively female, from whose embraces the Queen might bring forth issue: All the Philosophers say, that to Mercury is to be added its own weight of Gold and Silver, (but not the common) and that of both is to be made one indissolvable thing; for while the Gold is dissolved by the Mercury, in the same moment the Mercury is coagulated by the Gold, the solution of the Body, and the coagulation of the Mercury, are done both by the same Work. Certain it is, that there is one thing among Minerals, which is conjoined and fixed with our Nitre, and during the fixation, passeth all colours; but I know not the end of the thing, having never performed that labour, and by reason of my great age, think not to repeat it; nor will I be the adviser of any man, that he should search after an uncertain labour with a certain Loss: but if any man in doing this shall miss his hope, let him not blame me for giving him the occasion by this Writing, who have wrote this only for this end, that I might make it manifest, that the name of Universal is not undeservedly assign’d to it: Neither also is there any need, that a thing of so great moment should be made known to an ungrateful World. Any of those things which I have shewn may be done by it, are sufficient for a man to sustain his Family.

Some man may except, and ask, Who hath revealed to thee, that this is the Mercury of Philosophers? I answer, That I know it to be such from the properties, form, and nature assigned to it by the Philosophers, which thou also, if thou hadst Philosophick eyes, wouldst acknowledge to be such, which is wont to hide it self from the proud, and to reveal it self to whom it pleaseth God. If a skilful Gardener should happen into a Garden, where he should see that wonderful Vegetable, Noli me tangere, (which at the first was brought from the East Indies, therefore planted and cherished with great care and admiration in great mens Gardens) of which he had read so many portentous things, viz. That refusing every touch, it would fall to the ground. And although he had never before seen this Herb with his Eyes, would he not certainly apprehend this to be that very Herb? for the Vertues attributed to it argue that it cannot be any other. So he whose eyes it hath pleased God to open, so that he can apprehend all the Properties to be in a subject, which the Philosophers affirm to be in their Universal Mercury, Will he not, acquiescing in that, desist from seeking out another?

Lastly, Sal Nitre is the only growth, generation, and encrease of all Vegetables, Animals, and Minerals, as also their Destruction, and Regeneration, by a perpetual Circulation of the Elements, by which things being dissolved, do again return into the same from which they arose: For the Nitre of Vegetables in the bodies of Animals, by the intervening digestions and separations, is generated into a Mineral Salt, which none will deny: and Nitre or Salt of the Earth, is Vegetable, Mineral, and Animal, which cannot be said of any other subject, but the Universal Matter. And even as it is the chief Conserver of Vegetables, Animals, and Minerals, so it is also their Destroyer and Death; therefore by them it is both loved and hated. Vegetables love it, when growing in the Earth, they thence draw their nourishment; for when the Earth is dead, or void of Salt, it affordeth neither nourishment or encrease to feed, Christ himself being witness, when he saith, Ye are the Salt of the Earth: but if the Earth be destitute of Salt (or the Salt hath lost his saltness) it is altogether dead, and can bring forth no Fruit. An ignorant man saith, that Dung maketh the Earth fruitful, but undeservedly, for not the Dung, but the Salt which lies hid in the Dung, doth this, which is generated of Vegetables after their putrefaction, and again transmuted into their seeds and roots which are in the Earth; the same Animals again receive in their food, whereby their bodies are strengthned and preserved from Corruption. For no man is so rude, but he hath learned by experience, that Salt is the Preserver of things both living and dead. But an ignorant man may object, that other things also have a preservative Power, as myrrh, aloes, and other Balsamick Liquors, which preserve Flesh and Fish from putrefaction. To this I answer, That it is not myrrh or aloes, but their salt, which effecteth this. Honey also and sugar preserve things, which are not salts. I answer, That thou understandest not the nature of Salts; those are sweet salts, the other are bitter salts, which by putrefaction are changed into sowre and acid. Also every burning spirit of Wine, and other Vegetables, preserveth other bodies, although they are not in form of salt, nevertheless it is nothing else but the most pure volatile salt of the Wine; mixed with its sulphur, which doth this; for none of the Principles is sincere, and wholly free from the mixture of the rest. Vinegar doth the same thing, and is a meer salt, which if time would permit, I could easily demonstrate. What man’s senses are so dull, that he cannot understand one thing to pass into another, by the mediation of putrefaction, to him even great Volumes would profit nothing. From the sweetest Must (or new Wine) Sugar, Honey, by the help of putrefaction and Fermentation alone, is made an acid Tartar, a strong Vinegar, and a volatile burning Spirit; all these will presently return into a nitrous salt, which few understand, those especially who are believed to know much. Not only Man is delighted with salt, without which he cannot be sound and in health, but also all Animals. Mice, above all, are very greedy of Salt, the which if they find not, they lick the saline efflorescences of Walls, and make a very nitrous Urine. Pigeons also frequent old Walls, which abound with salt. Hens pick out the grains of Oats from Horse-dung, which are full of salt, preferring them to fresh Oats, and thence become more fruitful, in laying more Eggs, the salt concocting the small stones which they swallow, in their Ventricles, is the first matter of Eggshells; but if, being shut up in Pens or Coops, they have not that salt earth, with the small sand or stones, which they usually devour, or their stomachs being weak, doth not digest them, the Eggs they lay afterwards, will be such as we call windy Eggs, having no shells, or such as are very imperfect. Minerals growing in the bowels of the earth (Experience being witness) rejoice in salt, from which they associate to themselves bodies, and make an encrease: In like manner, they love it out of the earth, and by it are ripened and meliorated; amongst which Salts, Nitre, as I have said, is endowed with a singular sympathy towards Metals. On the contrary, Minerals as well as Animals and Vegetables, abhor salt, if they be unduly associated with it, for so they are corrupted and destroyed; for salt being adhibited in a due manner, is the only preserver, augmenter, and perfecter of Vegetables, Animals, and Minerals, which all the Philosophers confess; amongst whom, Plato ascribeth to salt something divine, to whom succeeding Ages have assented, seeking many things in salt, yea, even the stone of Philosophers it self; but being ignorant what a true salt was, and of the manner of applying and preparing it, they could not make any further progress. Hence any man may easily see why the Ancients called those Secrets by the name of Alchymy, viz. as a certain handling and melting of salt, for which reason also they familiarly used these words; In Fire and Salt consisteth the Magistery: Implying, that by the benefit of fire and salt, a true Medicine was to be prepared, as well for the health of men, as for the perfection of Metals.

If God prolong my Life, and grant me opportunity, I will hereafter, for the good of Mankind, openly declare what Salt and Fire are, that the incredible Vertues of those two bodies, as yet unknown to the World, may be made manifest to all Men. One thing I will add, that the Philosophers pointing out the Universal matter, speak obscurely, when they say, that it is everywhere to be found, that the Poor hath it as well as the Rich, and that no man can live without it, whence many have sought for Air, Rain, Snow in March, May-dew dreaming the universal matter to be in those, and when their labour hath happily ceased, they have obtained somewhat of a nitrous salt. It is certain, that the Stars do impregnate the Air and Clouds with their Catholick seed, which presently falling in form of Rain, Snow, and Dew, render the Earth fruitful and fit for germination, and that they are again drawn upwards by the warmth of the Air, leaving their Nitre in the earth, to be again impregnated by the stars, and again to descend to conciliate the fertility of the earth, lest the earth at any time should labour under a want of this universal seed, but continually applieth it self to the vegetation of things, and preserveth a perpetual Circulation of the Elements. Hence Hermes hath written, that That which is above is as that which is below. Yet nevertheless, we need not seek it among the stars, seeing that it may sufficiently be had, by a far shorter way, at hand, and before our feet. For so much the words of Hermes intimate.

True it is, and remote from every cloak of a Lye, that whatsoever is below, is like to that which is above; by this the wonderful things of the work, of one thing, are acquired and perfected, even as also things are made of one, by the consideration of one, so all things are made of this one by conjunction. Its Father is the Sun, its Mother the Moon, the Wind carrieth it in its belly, the Earth is its Nurse, the Mother of all perfection. Its power is perfect, if it be changed into Earth; the subtile and thin being separated by the fire from the gross and thick, and indeed prudently with moderation and wisdom; this ascendeth from the Earth unto Heaven, and again descendeth from Heaven to the Earth, and receiveth the power and efficacy of the superiours and inferiours. In this manner thou shalt acquire the glory of the whole World; thou shalt drive away all darkness and blindness, for this is a Fortitude excelling all other power and strength, for it is able to penetrate and subdue all things, as well those which are thick and hard, as those which are subtile. In this manner the World was made, and hence its admirable conjunctions and wonderful effects, seeing that this is the way by which those wonderful things are effected, and for this reason I am called by the name of Hermes Trismegistus, seeing that I have three parts of the wisdom and philosophy of the whole World. So I conclude my Speech which I have made concerning the Solar Work.

These are the words of the most ancient Philosopher Hermes, who for his perfect knowledge of Nature, is deservedly stiled The Father of Philosophers; in which words he hath sufficiently hinted, That his little Bird without wings (which flying day and night is not wearied) is the Spirit and Life of the superiour and inferiour Elements, the Conserver of the superiour and greater, and of the inferiour and lesser World, and that it lies hid in Nitre: For the better understanding of which, let a man throughly consider the Air, in which the Universal Spirit, the first Ens or Being of all things, dwelleth, without which no Animal can live a quarter of an hour, nor any Vegetable or Mineral be produced; neither can the Sun shine, nor the Fire burn. Even as the Excrements of Vegetables, Animals, and Minerals, by a continual Circulation, are transmuted into Elements, the Elements into Excrements, and those again return into Aliments, by an uncessant renovation and transmutation, which Man only doth not attain.

The Husbandman knoweth that the Leafs, which every year fall from the Trees, afford a new vigour and nourishment, that the Excrements of Cattel produce very good Grass, that the Fæces or Recrements of Minerals, from which a Metal hath been once separated, is in a short time impregnated by the Stars, that being melted, they again yield the same Metal which they had done a little before: and the Scoria of metals are every where returned to their Mines, where in a years time being recruited by the attractive power of the Universal Spirit, they are again impregnated, so that they again by melting afford metal. Doth not the Earth, from which Salt-Petre hath been extracted, being exposed to the Air in the interval of some months, yield other Salt-Petre, and this as often as you will, as if nothing had been extracted from it? Doth not all things which are calcined, viz. Lime made of Stones, Shells, Woods, Herbs, from which the Fire hath forced the Universal Spirit, by a very strong Appetite or Magnetism, draw the Universal Spirit again afresh, and return into a Corporeal Nitre? Is not the heat and vertue of the sun, the excrement or superfluity of the sun, by which it is nourished and sustained? If heat were nothing to the sun, the Air, by its Nitrous Essence, could never render it weighty, nor cause it to distill in fruitful Rains; nor could the Earth bring forth Fruit, and afford fresh nutriment and food to the sun, its conserver: Whence it followeth, that an Excrement is alwaies the conservation and nourishment of that thing which makes or separates it. But here Plato commandeth to rest; at another time (God willing) more shall be spoken. We have heard, that in salt especially in Nitre, although slighted by the unskilful, there are found most potent and profitable vertues, as well for true Medicine, as for Alchymy. Nor is it reasonable that any man should be offended with its cheapness or low esteem; but he may rather think, that that which is despisable before the World, and imaginary Philosophers, is most precious with God, and those who know the mysteries of Nature. Therefore it remains, that in the nature of things there is not a better subject, by which more and greater wonders may be performed, than Sal-Nitre. Therefore, I also constantly affirm, That of it may be prepared the true Mercury of Philosophers: but I will not say, that I know the Preparation of the Stone of Philosophers from it, because I never went so far: But those things which I have delivered concerning it in the correction of metals, and other good Arts, Experience alone hath taught me; in which I acquiesce, and all those things, if the matter should require, and it should conduce to a good end; I should not blush to demonstrate singly through their parts, that it may be laid open to all men, that all these things may be performed, but not by every man; seeing that I have not written for that end, that they should be prostituted to all men, for then I should have wrote more fully, but that they might remain in the power and custody of Friends. It can hardly be believed, what great troubles my Writings have created me, while one accosts me from this place with long Letters, willing me to unfold this or that. Others address me with a great Catalogue of Questions, of which, if I should answer the tenth part, I should scarcely have Bread to eat.

If the LORD see good, he will afford me time and occasion of doing yet better things, but if not, let the Reader accept the will for the deed: Truly, there are many Sciences of great moment in my Possession, by which I could point out a safe path to Posterity, for the attaining of higher things, but because I have alwaies studied to maintain my Family, with my own honest labour, without detriment to my Neighbour, I am (contrary to my genius) prohibited to publish more, being constrained to apply my hands to ancient labours. Some may inferr; If thou hast found out more, act by others, thy hands being suspended from the Work, let it suffice thee to have disposed of thy labours. But he that shall thus say, confesseth himself, not to know the World to be perfidious: If I could have been made partaker of faithful Operators, I should long since have had a free prospect of my affairs.

But it is not at that pass as many believe, men are now perfidious, keeping no promises, every one seeketh his own, right or wrong; Benefits are rewarded with evil, which hath happened to me more than once; when I have adopted one for a faithful fellow-labourer, the contrary hath happened: For as soon as he hath learned any Secret, believing himself to be more learned than me, hath feigned divers excuses to get away, which if he could not effect openly, and with Consent, he hath attempted it privately; or hath carried himself so petulantly, that I should thank GOD to be freed from him. Whence it came to pass, that I alwaies lost my purpose, perceiving the Proverb to be true, He that will have his business well done, must be both master and servant.

But I trust, that in a short time after my death, those who shall, distribute my Laboratory among them, where I have made a stand, will further search out the secrets of Nature, and being lighted by my Torch, will come to the desired end: but it will be much more grateful to me, if my Secrets, which I have found out with great Costs, Labour, and Care, should be known to many, than that they should be intombed with me, without Usury. To which end I will alwaies, according to my power, be a most ready helper and Counsellor, for the sake of Posterity.

THE EXPLICATION OF Miraculum Mundi. — Point I. — Point II. — Point III. — Point IV. — Point V. — Point VI. — Point VII. — Point VIII. — Point IX. — Point X. — Point XI. — Point XII. — Point XIII. — Point I. — Point II. — Point III. — Point IV. — Point V. — Point VI. — Point VII. — Point VIII. — Point IX. — Point X. — Point XI, XII, XIII. — Point XIV. — Point XV. — Point XVI. — Point XVII. — Point XVIII. — Point XIX, and XX. — Point XXI, and XXII. — Point XXIII. — Point XXIV. — Point XXV. — Point XXVI. — Point XXVII. — Point XXVIII. — Point XXIX. — Point XXX. — Point XXXI. — Point XXXII. — Point XXXIII. — Point XXXIV. — Point XXXV. — Point XXXVI. — Point XXXVII. — Point XXXVIII. — Point XXXIX. — The EPILOGUE .

Reader,

In the first place, before I prove and verifie the powers and vertues of the aforesaid Universal subject, which I have attributed to it, in every point, it will be necessary to make known after what manner the mentioned Salt of the Earth performeth its Operations, that the benevolent Reader may not be confounded, nor imagine that it exerciseth all its Operations in one only manner and way, to wit, crude, as it is of it self; for it doth not so, but it exerteth its power in three manners, forms, or figures, For Example sake; Its first Use is in many Businesses and Arts, as it is simply drawn from the Earth, being purified, and is known to all men. It is applied to another use, being first calcined by fire, and changed and exalted into a more fixed substance. Again, for another use, it is first destilled into a volatile Spirit, and Aqua-fortis. And so that subject performeth its Operations in Figures, simple, as it is in its self, in form of a Sun; secondly, as a fixed fiery Liquor; thirdly, in the figure of a volatile spirit, or corrosive Aqua-fortis; as shall be demonstrated below, from point to point, in order.

In the first place all Fossiles, by the mediation of this Subject, may be perfectly examined, what Metals they properly contain, how many, and how much of each.

For the verifying and demonstrating this first point, I will begin to shew, that Minerals may be most commodiously proved by the Mediation of the Salt of the Earth, and in what manner this is to be done. First, The Mineral is to be finely powdered, whether it be Gold, Silver, Copper, or Lead. To a hundred weight of this, add three or four hundred weight of Calcined or fixed Nitre, [Note, That the small Say weight is here meant] mix all very well together, put the mixture into a very strong Pot, which is to be shut with its Cover, set it upon a small foot in such a melting Furnace, as is described in the fourth part of my Furnaces, kindle the fire by degrees, and let the minera, or Ore flow well with its liquor in the Pot, like water, then pour it out into a Vessel fit for this purpose, suffer it to cool, then take out the Regulus; if it be ☉, ☽, ♀, or ♄, weigh it in a Probatory Balance, and you shall find how much ☉, ☽, ♀, or ♄, there is in that Ore. NB. That Iron and Tin cannot be proved in this manner, for ♂ is not fusible in such a fire, and ♃ is reduced into Scoria by Combustion, by reason of the Salt. NB. That if the Regulus of ☉ or ☽ come not pure, or contain any ♀ or ♄, suffer it to run upon a Test or Cupel, with a little ♄, till it sparkle and shine, and you shall have the Metal fine, which is a proof that may securely be trusted, and according to that a Computation may be made, without any fear of fraud or Sophistication; the Regulus of Copper or Lead, need no other trial, but are judged good. NB. That if the Ore be stubborn, and yields no Regulus in the first melting, let the Pot be again set into the Furnace, (if it be yet whole, putting to the Ore, giving no Regulus, a piece or two of Iron) being covered, least the Coals fall into it, suffer it to flow, then the iron entereth into that untameable Sulphur, existing in the Ore, and hindering it from passing into Regulus, and suffereth the Gold, Silver, Copper, or Lead, contained in that Mineral, to fall down, which is to be poured out into a fit vessel, and the Regulus will settle to the bottom, which being cold is to be separated from the Scoria; but if you will prove whether or no the Gold containeth any Silver, or the Silver any Gold or Copper, or the Lead any Silver or Gold, then suffer the Regulus to flow upon a Cupel, till it sparkle with a Splendour, and afterwards make separation by Aqua fortis, and you shall find how much of every Metal is permixed with the other. There is no need to describe this separation at large, because it is every where known, and now very perspicuously taught by Lazarus Erker, so that it needs no repetition: I have here shewed, and proved, that by the Mediation of Nitre, Minerals may easily and speedily be examined. Therefore, this first Point being now proved and verified, I give thanks to God, who I trust, will further assist me.

The Marchasites of Gold and Silver, being melted by the Mediation of this, by a singular Compendium, hitherto unknown, do afford more Metal than by the common way.

That which is contained in this second point is not the least amongst my Lucriferous Secrets, but one of the best, which I have always reserved most secret within my own Breast. Many Men have often allured me with fair Speeches, to demonstrate it, but hitherto I have not been prevailed with to do it, not out of envy, or that my self alone should have that art at command, but because Faith is hardly any where to be found, it is now reputed an honour to promise many things, and perform few, but a disparagement to keep Promises; for I have often learned to my loss, that when through fair Words, and Promises oftentimes more than I required, I have been perswaded to Communicate this, or that Secret; as soon as it hath been out of my hands, I have found the quite contrary, for instead of a Reward, they have either derided me, or began to quarrel and contend, and in this manner, the Benefits which I have confer’d upon them, have been recompensed with great Impiety.

Let there be a Furnace built of good Stone, which is able to endure the Fire, small or great, as you please, or according to the necessity and commodity of your Labour, in the following manner. First build an Arch about a Cubit high from the ground, the which cover and make level above with Iron Plates, or Stone that will hold the Fire, which shall be the foot of the Furnace, the length of which ought to exceed the breadth four times, that is, it ought to be four times as long as broad; by this Arch or foot of the Furnace there is yet another Furnace to be erected, whose bigness within must behalf the breadth of the long Furnace, and about two Cubits high from the wind holes, into which the Wood is to be put, and in that Furnace, on that side which adjoineth to the melting Furnace, is to be a hole, through which the flame of the lighted Wood may strike upon the Hearths of the Furnace; and heat them; above, let there be an Iron Cover, to that end that when the wood is put in, the Furnace may be covered with it, and the flame may be forced to enter by the side into the Melting Furnace, and let the Melting Furnace, the Hearth being now perfect, be divided according to its length, into three Chambers or parts, so that every Chamber be square, that is, as long as broad, and between every Chamber let there be a Wall, with a hole in the lower part, that the flame may pass freely into the second and third Chamber, between which two let there be also the like Partition or Wall, with its hole at bottom, and let the third or last Chamber be close, saving its little door, let it have one only hole, by which the flame may pass out, also on one side of the Furnace, there is to be a hole in every Chamber, by which the Hearths may be discerned, and the Minerals and Metals taken out and put in, but the Chambers are not to exceed a Foot, or a Foot and a half, in heighth; in the upper part of which, let there be a Cover or Cap of good Earth, well luted and accommodated to it in such manner, as whensoever need shall require it may be removed with a pair of Tongues, and put on again. All these things being thus rightly prepared, let a Hearth be made in the first Chamber of good Earth, which can sustain the fire, let the Earth not be too fat, or too lean, but of a middle condition; in the second let there be a Test made of Argill, or Wood Ashes, but in the third Chamber, let there be a Hearth of good Earth, and in the Name of the Lord, let the fire be kindled in the side Furnace, that the Furnace with its Hearths may be throughly dried. Which being done, let the Ore of ☉ or ☽ being rightly prepared, be put into the last Chamber, that it may be made hot by degrees, and burn, but not melt, which may be hindered by the help of the little door, and the fire may be governed at a beck, according as it shall be necessary, and the Mineral requireth, or shall be able to suffer; the Minerals are sometimes to be stirred and turned well about in all parts, with an Iron Hook or Ladle, that they may be well Calcined. In the first Chamber let there be put so much Lead as the Hearth will hold, and when it moveth well, put upon it, spoonful after spoonful, of the Calcined Mineral in the last Chamber, stirring it with the Lead, and turning it with an Iron Ladle, and let it be so long upon it, till the Lead shall have attracted all the Metal, then the Scoriæ are to be taken out with an Iron Ladle fit for this work, and to be kept by themselves; then again, more of the Calcined Mineral is to be put upon the Lead, and so the melting, turning, and taking out of the Scoriæ, is to be continued as long as there is any of the Mineral at hand, or as much as is sufficient for the Hearth; and if during this labour, the Lead should be impregnated with a sufficient quantity of Gold or Silver, by the Mineral, (which may be perceived by taking a little out in a Spoon, and examining it upon a Cupel) then let Nitre be burned upon it, and let it be repeated two or three times, for so the Lead will be purifyed, grow white, and be rendred ductile, and passeth freely in the Test, without waste, which yet would not be if it had not been first depurated by Nitre; the Lead into which the Gold and Silver hath passed, is to be taken from the Hearth with a Ladle, and the Hearth made of Ashes, in the middle Chamber is to be filled with it, and the Bellows to be planted against it, to blow the Coals to the other side, and according to the common manner, the Lead is to be deduced into Salt, and the Cake of Gold or Silver is to be taken out, and afterwards to be throughly depurated in good Tests: And so in that Furnace may be performed three Labours, and more of the Gold and Silver is retained then by any other way, for blowing with Bellows wastes and destroys much of a Metal, and reduceth it by burning into Scoriæ, which the sweet flame of wood doth not do; the Scoriæ being taken out, suffer them to pass through a high Furnace, that if there be yet any Lead among them, it may be saved, to be used again in the former Labours, (to wit for attracting Gold and Silver, in the first Chamber, from the Minerals Calcined in the last) in this manner nothing will be lost, and not only more Gold and Silver obtained, but also without so great a charge of Coals as is used in the ordinary way. You should have always two of those Furnaces, or more (if you have a great quantity of the Mineral) in your Elaboratory, that whilst you work in one, the other may be repaired, and when there is need, furnished with new Hearths.

This is the best and most profitable manner of melting the Ores of Gold, Silver, and Lead, containing in themselves Lune, and this without Coals, and strong blowing, but by the flame of wood only. A. the Foot of the Furnace, B. C. D. the three Chambers, E. F. G. the three little doors of the Chambers, by which the Minerals and Metals are put in and taken out, H. the Cover or Cap of the Furnace, I. the Wind holes, or Registers by which the flame is governed, K. three holes in the Walls, or Partitions of the Chambers, through which the flame passeth, for the heating of the Chambers and Hearths, L. the Furnace on the side, into which is put dry wood, M. the Ash hole, N. its Cover or Stopper, O. the hole in the side, by which the flame is conveyed into the Chambers, P. the Iron Rods, with which the Minerals are turned, whilst they are in torrefying and the Scoriæ are taken away from the Lead, Q. a Spoon or Ladle, by which the torrefied Mineral is put upon the flowing Lead, and the Lead which is impregnated with Gold and Silver, is removed from the first Melting Hearth to the other, R. the Tongs with which the Cakes of Gold and Silver, are taken from the second Hearth, S. the Furnace in which the Cakes of Gold and Silver are perfectly depurated, T. the Tests, V. the Cineritia. NB. That the Works coming from the first Hearth, may also be perfectly finished in the second Chamber, but it is better to do it on Tests fit for this purpose. [The figure of this Furnace is not printed in the Latin Copy, nor to be found among the other Originals.] NB. That what concerns this Point, is of greater moment than many will believe, because in our Country, there are found in many places rich Mines, abounding with Gold and Silver, which nevertheless are not rightly depurated by the common way of Melting, so that they afford so little, that it will not pay the charge of the Coals; and therefore it is yet unknown how much good Metal they contain, but it lies hid in obscurity, which nevertheless might be very well perfected in this manner, with great profit. I know Mines of this sort in various places, which I have found very poor, according to the common way of proving, but according to my Method very rich. What Treasures doth Hungary, Bohemia, Carinthia, Stiria, and Saltsburg posses in their Regions, unknown to them, and yet after an easie manner to be obtained? What Treasures hath Misnia, Thuringia, Brunswick, and Fichtelburgh, hid in them, and do no good? There is no Man of a sound mind, but may easily by labour and observation discern what a great difference there is between the common way of Melting, and mine, if he seriously consider the matter. A Mine of Lead doth not want an exquisite Art of melting, because it is of small price, nor will the loss be great, if some of it be burnt in melting, or remain in the Earth. In like manner the vulgar way of melting Copper, by high Furnaces, and strong blowing, is sufficient. But the Mines of Gold and Silver, are not to be treated so grosly, but after a more subtile and profitable manner, that nothing of them may be lost, but may be of greater use and profit, than hitherto hath been done. For the Mineral of Gold, although it is not in some great Rocky Mountains, yet for the most part, it is found in Flints, and Stones containing Iron, or in any crude Mineral in which ofttimes Antimony, red Sulphur, and Arsenick, is mixed together with the Minera of Gold. As may be seen in Carinthia and its Confines. But how should such a Mine, if melted with Coals after the common manner, yield its fruit without loss; for whether it be torrefied, or not, if it be cast upon Coals, and agitated with the strong blast of Bellows, that which is immature flieth away, carrying with it self that which is good; that which remaineth passeth into Scoria. For although it should be mixed with Lead, the Minera of Lead, or Salt of Lead, yet they would not remain conjoin’d, but the Lead is easily melted, floweth, and leaveth the Ore, which by strong blowing is reduced into Scoria, retaining much gold, which so is lost, as well as the other which flew away in smoak, and at the best but a very little saved, which hath entred the Lead.

NB. But, in my way, it is necessary that the Ore should be broken and subdued, and thereby forced to yield its Gold, if it be well incorporated with the lead, and the volatile is preserved with the fixt; add, that the flame lightly striking or playing upon the matter, destroyeth nothing, and by this way, there is no metal lost. That the thing is so, I will prove by a certain similitude or comparison; make proof in what manner you please, of gold or silver Ore, and observe how much good metal that contains, afterwards prove the same in a great quantity upon Coals, and you shall find much less in that, than in your small proof; when nevertheless the contrary ought to be, because a great fire hath a greater force of acting upon the Ore, than a small one; and this is the only cause, because a great quantity requireth a more violent fire than a small one; which is averse to all crude and volatile Minerals. But by my way, there is found as much, if not more, in a large quantity, as in a small proof. Therefore I will here shew yet by another manner of probation, that by the common and usual way of melting Minerals, all the metal cannot be obtained, and sometimes scarcely half or a third part. To an hundred pounds of the Mineral, reduced into a small powder, add 8, 12, 16, or 18 pound of granulated Lead, or as much as the Mineral shall need, mix the Mineral and the powder of Lead, which with a little Spoon are to be committed to a fiery hot Cupel, placed under a Cineritium or Muffle, give a strong heat, and the Lead will attract all the metal from the Ore, and cast out the Scoria or dross, which will rest upon the moving Lead; which being done, you must have at hand a hot Iron Rod, with which you may move and stir the Scoria every way well, up and down upon the Lead, to the end, that if any good metal should as yet remain in them, the Lead by that moving may lay hold on it, and catch it to it self; afterwards suffer the Scoria for a little while to heat and burn upon the Lead, that it may flow well; then let the heat of the fire somewhat abate, and the Scoria will become thicker and fit to be drawn out with an Iron rod, which is to be broad at the point, round, and sharp, that the Scoria may be every where clean and wholly drawn away from the Cupel, which are diligently to be kept, that nothing be lost, and lest the future essay should be false. This being done, drive the Lead remaining in the Cupel with an indifferent heat, then there will remain the gold or silver, which that hundred pounds of Ore did contain; that grain or portion is to be taken out and reserved. NB. That whilst you are proving the Mineral, you may also impose another Cupel, of the same magnitude and weight, and as much Lead upon it as was mixed with the mineral, without it, suffer it to flow alone by it self. The grain or portion which comes to be obtained from the mineral upon the other Cupel, will be what that mineral did contain. Afterwards the two Cupels are to be weighed apart, and as much as this, in which the Ore was wrought, shall be heavier than that in which only the Lead flowed, so much of Lead or Copper that hundred weight of Ore did contain; and so much gold or silver as the grain or portion remaining in the Cupel weigheth, and so much Scoria or dross as was removed and drawn out with the Iron Rod.

NB. Some man may object, That the Scoria cannot be so accurately and purely removed from the Cupel, but somewhat will be left behind. I answer, That although the removing of the Scoria should not be exactly done, which notwithstanding may be done, if diligence be used, because the Scoria to be removed are not pure Scoria, but as yet contain somewhat of the Lead, which may be easily as heavy, yea, heavier than the Scoria remaining in the Cupel, and which cannot be removed, nevertheless the proof will be just and good. But if by a melting made in a great quantity, you shall find as much ☽ or ☉, ♀ or ♃, (NB. that Iron and Tin cannot be proved in this manner) as the small proof demonstrated, [I think it should be, if you shall not find &c. and the character ♃ should be ♄.] believe that you have not rightly proceeded, and that that which is lost is gone in fume, or by combustion, into Scoria. Seeing therefore that this proof is of a great weight, and accordingly is to be made by a great melting Work, I will declare that labour more copiously. For example sake, I take two Cupels, accomodated to one and the same form, I weigh them singly, if one be heavier than the other, then with a knife I pare or scrape it a little above or below, so that they may be of equal weight, afterwards I put them side by side conjunctly, or one before, and the other behind, under a Cineritium; when they are duly hot, I put upon one the Mineral, mixed with the granulated Lead, and upon the other, the granulated Lead only; then I suffer them to flow together, seasonably abstracting the Scoria from that where the Mineral is; then I cause both to cease. Now supposing that I have added to the Hundred weight of Ore, 1200 pounds of Lead, and also wrought 1200 pounds of Lead in the other Cupel alone, and each Cupel to have weighed three Lothones, according to the weight of the City, and that I find in that Cupel in which the Mineral was wrought, a portion of Gold or Silver, weighing (according to the probatory weight) nine Lothones, and in the other Cupel, a portion of Silver weighing three Lothones, which the 1200 pounds of Lead yielded: But in regard that I also added to the Mineral 1200 pounds of Lead, which also have yielded three Lothones, which I substract from the nine Lothones, and there remaineth six Lothones of Gold and Silver, which the Hundred weight of Ore hath yielded. NB. If you would know whether the Mineral also containeth Lead and Copper, and how much, then I weigh both the Cupels apart, observing how much that in which the Mineral was wrought is heavier than that in which the Lead was wrought alone, and so much Lead or Copper I may affirm to have been, together with the Gold and Silver, in that Mineral; suppose the Cupel in which the Mineral was wrought to weigh 30 pounds, according to the probatory weight, more than that in which the Lead was agitated alone, then I am sure that there was so much Lead or Copper in that Mineral, together with the gold and silver (for iron and tin do not enter the Cupel, but pass into Scoria, but the ☉ and ☽ remain on the Cupel) and the remaining weight, to wit, seventy pounds, I find all in Scoria, for a little flieth away in fume: in this manner it may be observed what quantity a hundred pounds of the Ore of Lead or Copper containeth of good Metal, and whether it have any gold or silver or not; according to which a computation may be made, whether it will pay the Charge in a great quantity, or not, and what gain may be had from it. This is a most desirable proof, invented for the use of gold and silver, which are necessarily by this way yielded in great quantity; if it happen otherwise, the errour is to be ascribed to the working; for the Mines of copper and lead, this proof doth not succeed in great quantity, although by it may be certainly known how much of either of them is contained in an hundred weight of Ore, for both these metals are easily burnt by the fire, and reduced into Scoria, which happeneth not to gold and silver, if they be rightly handled; only here it is made appear what quantity of Saturn or Venus is contained in an hundred pound- of Ore of Saturn or Venus, which is impossible to extort in great quantity, by the common and known way: for soft and sulphureous metals of this sort lose much, because part is driven away by strong blowing; another part is reduced into Scoria: but by my way nothing is lost thus, and but very little remaineth behind. I know yet another way, and that better too, of perfecting the Minerals of gold, silver, copper, and lead, with a certain compendious profit; but seeing that in my Miraculum Mundi I have made no mention of a Work of this sort, I shall here say nothing of it. I also know a way of extracting from very poor Copper Mines, all the Copper contained in them, without great labour and cost; which Mines are every where in great quantity to be found, but are not sufficient to pay the Charge of melting in the common way; but this my secret way will yield great profit, for scarcely one pound of Copper will remain behind, and be lost in an hundred pounds of Scoria.

The volatile and immature Marcasites of Sol and Luna are fixed in the space of three hours, so that they render a double quantity of Metal, to what they could have done before fixation, &c.

This fixation is a singular secret, in perfecting Antimonial and Arsenical Minerals, which are wholly crude, which commonly yield a little Gold: For when Minerals contain much Antimony, Arsenick, or Orpiment, and are torrefied in the common way, then the Arsenick or Orpiment destroyeth much of the Gold, carrying it away in fume; but if they be melted without a foregoing torrefaction, then the blowing forceth away more; if from a Mineral of this sort, the yellow or red Sulphur, Arsenick, or other rapacious substances, be diminished or consumed, by closing it in Earthen Vessels, as many do, then by this means the Mineral is burnt, loseth its flux and ingress into Lead, so that much of the gold is destroyed, and reduced into Scoria; to prevent which, this following way is the best: With one part of the mineral mix half a part of Nitre, let it be kindled with a Coal, and fixed, then the Nitre burneth away the greatest part of the rapacious sulphur, and fixeth the rest, so that there is but little of the Gold lost, and it keepeth its flux and ingress into Lead; if it be put into the foregoing Furnace, and there wrought, it yieldeth all the gold and silver which it containeth, and nothing is lost. Here some may object, and say, That although in this manner, more gold may be obtained; yet the Nitre maketh the work dear, which I indeed confess to be true, if the Nitre be bought at a dear rate, but if by an artificial Culture, it may alwaies be had at hand, it will cost little, and this torrefaction and fixation, may be perfected with great profit.

All Gold and Silver not purely melted from its Marcasite, may be swiftly purged from every Additament, the silver separated from the Gold, by fusion only, with a small labour and cost, but in great weight.

This way of purifying ☉ and ☽ from all addition quickly, and in an easie manner, is a thing most profitable, and an Art highly necessary to be known by those who handle metals; for it is sooner done, than by the way of cupellating or blowing off with Lead, but is dearer, by reason of the Nitre; nevertheless, the labour is easie and pleasant, and it is done in this manner: Let a Crucible of impure gold or silver be placed in such a Furnace as is described and depicted in the Fourth Part of our Furnaces, let it be melted, then cast in some Regulus of Antimony, more or less, according to the greater or lesser impurity of the Gold, and according as it hath more or less need of cleansing for its purification. When all shall flow and be clear in the Crucible, cast into the Crucible upon the metal, at several times, about so much Nitre, as there is of addition to the Gold; let it flow, then the Nitre attracteth the Regulus of Antimony, together with the impurity contained in the Gold, which passeth into Scoria. And this Process doth not serve only for impure Sol and Luna, but also for such Sol and Luna which contain Copper, Iron, Lead, Tin, Chalcitis, Aurichalcum, and other metallick and mineral matters, Tin especially, which is difficult to be separated from Sol and Luna by Lead, without loss. But in this manner it may be quickly and easily done. But that my meaning may be the more rightly understood and the less errour be committed in working, I will here institute the Process clearly, and in express words. Suppose to ℔ j. of gold or silver, there be two lothones of Copper, and three lothones of Tin (a lothone is half an ounce) which I would separate, and if it be done by the known way of blowing off with Lead, there will need at the least thirty or forty lothones of Lead, and nevertheless one part of the Sol or Luna will be lost; but by my way to two lothones of Copper, and three lothones of Tin, adjoin five lothones of Regulus of Antimony, then abstract the Regulus, together with the addition of Copper and Tin, by the mediation of Nitre, which may be done in the Crucible in the space of one hour, which by torrefaction and agitation in the common way, could scarcely have been done in 10 or 12 hours; besides nothing of the Additaments is lost, all remaineth in the Scoria, from which, afterwards, as well the ♃ as the ♀ and Regulus of Antimony may be recovered, to wit, if the Scoria, in which the ♃, ♀, and Regulus of Antimony is, be put into a Crucible, a live Coal cast in, and then the Crucible covered with a tyle, let them flow a quarter of an hour, pour all out, and you shall find in the bottom of the Cone a little Regulus, in which will be the remaining Sol or Luna, which the Scoria did prey upon; let them be depurated on a Cupel, if they be not already pure enough: The Scoria being again melted, cast in a live Coal, suffer all to flow well together, again there will fall another Regulus from the Copper, the ♃ & ♂ remaineth, and neither by Coals nor any other art, can be brought into Regulus; but if these Scoria be driven through a probatory Furnace, then they also yield the Tin again, and that better than it was before. This Process is not only pleasant, artificial, swift and easie, by which gold and silver is quickly and purely separated from all addition, but there is also hidden in it a great mystery: But because I have only proposed to prove those things to be true and natural, of which I have made mention in my Miraculum Mundi, let what I have now said suffice, and what is here desir’d may be found perspicuously and satisfactorily declared in the following Processes.

Gold and Silver are easily drawn out of Old Tin or Pewter Vessels, the Tin being preserved almost in the same weight, and being made better than it was before, may serve for the same uses to which it is wont to be put.

This Process also is very well performed by the mediation of Nitre, viz. in this manner. Let the Tin, in which is ☉ or ☽, be reduced into Ashes, even as Lead is wont to be prepared, for the working of Minerals; and let there be mixed with it as much powder of Nitre, let the mixture be put in a strong Pot which will endure the fire, upon which put subliming Pots, let the mixture be kindled in the lower Pot (which is under the Subliming Pots, and must have a little hole in the side for that purpose) with an Iron Rod, red hot, then the Mass beginneth to burn, and sendeth many Flowers into the Subliming Pots, the Tin and Salt-peter remaining in the Pot, take out, and melt in a Crucible, if there be much Lead, then that falleth together with the ☉ and ☽, to the bottom of the Crucible, but the Tin with the Nitre passeth into Scoria, which if the melted Mass be poured out into a Cone, they are Separated from the Regulus of Lead, and after cooling maybe taken out, which Regulus of Lead, by the addition of other Lead, may again be wrought, and in a strong Crucible be reduced into Scoria with Nitre; then there will remain a little Regulus of Lead, which containeth the ☉ and ☽, which was in the ♃. The first and last Scoria may be reduced by a strong blast in a Probatory Furnace, then the Tin will be again obtained, better, harder, and whiter than it was before; the reason is, because the Nitre hath consumed part of the combustible Sulphur, and also separated the Lead. Although this Process is not done with any great profit, yet nevertheless it shews the possibility; but he that knoweth how to handle the matter, will suffer no loss, for those sublimed Flowers are of greater worth than Salt-peter and Tin, because they may be prepared into a good Medicine; they are also very available in those curious red Colours for Cloth [Scarlet, or Bowdy] exalting them in a wonderful manner, and firmly abiding in the Cloth, shining, and giving it a fiery ground.

Much Silver may be separated from Bismuth, the Bismuth preserved, a Secret agreeing to those places which abound with that Mineral.

This Secret is not of so little weight as perhaps it will seem to some; for no Man even to this day hath proved this in the matter it self and with effect, yet seeing that it may easily be done, viz. in this manner, melt Chalcitis in a Crucible, and cast upon it successively so much Nitre, until all the Chalcitis shall pass into Scoria, or green Glass, pour out the Mass into a Cone, then the Silver will settle to the bottom in form of a Regulus, which was contained in the Chalcitis, then put the Scoria of the Chalcitis into a Crucible and melt them well for the space of an hour, so all the Chalcites will be revived, rendred Corporeal, and a little will be lost. He therefore that can make the Salt-peter himself, and needs not to buy it at a dear rate, will hence reap great profit, otherwise not; however it proveth that the Salt of the Earth can perform what is here attributed to it.

From old Copper much Silver is separated, the Copper preserved unhurt, by which Artifice Regions abounding with this Metal, may reap no small profit.

That this extraction of Silver from Copper by means of the Salt of the Earth, may be verified, you are to proceed in this manner: Mix with the Copper its own weight of Regulus of Antimony, then melt both together, upon which cast so much Salt-Nitre successively or at times, until it turn the Copper together with the Regulus of Antimony into green Scoria, then make the fire stronger, and cause these Scoria to flow like water, and luit a Regulus, which although it be not sufficiently pure, it may be depurated upon a Cupel with a little Lead, and it yieldeth the Silver which the Copper contained. NB. This process is most true, and will never deceive any Man, but I do not say that he shall obtain Riches by this means, but only prove to be true, what I have ascribed to it in my Miraculum Mundi. NB. But he that knoweth how to fix the Scoria, that is the Copper and Regulus of Antimony with Salt, and to melt them into Artificial Stones, or Enamel, so that nothing be lost, he shall be sure not to undergo the Labour in vain; otherwise he may cast in a live Coal upon the Scoria, from which the Silver is separated, when they are in Flux, and let them flow half an hour, then it leaveth the Regulus of Antimony together with the Copper, which the Nitre hath reduced into Scoria, and afterwards another Regulus, to be applied to use, which if all things be well handled, from both, viz. from the Regulus of Antimony and Copper, (after their Edulcoration) a green colour for Painting may be extracted, and so the Labours will be compensated, and the gain will be so much the greater.

Every common Silver may in the space of a few hours be exalted into the nature of Gold.

This Gradation of Silver is performed by the help of a certain Mineral Sulphur, to wit, of ♂ and Antimony, in this manner. Adjoin to ☽ as much Regulus Martis, and again let it be separated from it by Nitre, which labour is performed in the space of an hour, to the remaining Silver adjoin again as much Regulus, which is again to be abstracted; and let this labour be reiterated five, six, eight, or ten times, which may be done in one day, afterwards let the ☽ be dissolved in Aqua-fortis, then the Gold, which the Nitre by the help of the ☽ hath obtained from the Regulus, will remain in the bottom, which is to be edulcorated, and corporify’d with Borax, the Gold will be good in an excellent degree, but the value thereof is scarce enough to pay for the Regulus, and Nitre. But he that knoweth how to make his own Nitre, or can obtain it without price, may reap a considerable profit: Especially if he know how to transferr the detracted Scoria into further use, which is not here sought, but is only proved that ☽ may be exalted into ☉ by the help of Regulus Antimonij Martialis.

Gold may be separated by fusion from every addition of Copper, Tin, Iron, Lead, Orpiment, Antimony, Arsenick, or the like, without Cupels, each being kept apart.

This manner of separating of Metals, from one another, and of depurating ☉ without Cupels, is a most pleasing, fair, and profitable secret, by which in the separation of Metals, much time and expence is saved, and no detriment to be feared, which no man, even to this day could effect, my self excepted: You are to proceed in this manner. First, the mixt Metal, whether it consist of few or many, is to be granulated, the grains are to be conjoined with a fourth part of powdered Sulphur, somewhat moistened, and to be set on fire in a Crucible luted according to art, which being done, the cover of the Crucible is to be taken off, and the enkindled Metal to be covered with the fourth part of its weight of Antimony. NB. That if there be much ♂pper], or ♃ in the mixture, then the more Antimony is to be adjoined, that it may draw to it self the imperfect Metals. Therefore when the Mass flows with the Antimony, inject a little well purified Nitre, dried and pulverized, and when it flows well, the Mass is to be poured out into a Cone, and the Regulus, if there be any, to be shaken out, which will contain the greatest part of the ☉ which was in that Mass. NB. If there shall be no Regulus, that is a sign that there was not Nitre enough to suffice the crudity, which is to be remedied thus: Return the Mass into the Crucible, and permit it to flow, which being done, throw in as much filings of Iron, as you judge there is Gold in the Mass, and mix it with the Mass with a red hot Iron, cover the Crucible, and give a melting fire for a quarter of an hour, pour it into a Cone, when it is cold separate the Regulus from the Scoria, which will be about the same weight with the filings of Iron, which you used in the precipitation, purifie the Regulus in a small new Crucible, by the injection of Nitre, if it yieldeth Gold without Silver, then it is a sign there is Gold yet in the Mass, therefore it is necessary to flux the Mass again, and precipitate with Iron, if the Regulus be yet golden, then it is to be depurated apart by Nitre, and to be kept; but if it hath more ☽ than ☉, it is a sign that all the Gold is precipitated, afterwards suffer the Mass to flow again, and inject as much filings of Iron, stirring them well with the Mass, with a red hot iron, permit them to flow well together, then it rendereth as much Regulus of Silver, as there was Iron put in, afterwards also the ♀ will be precipitated, and last of all, the Scoria are again to be fluxed well being mixed with Nitre, that it may appear whether there be yet any Metal in them. The Regulus of ☽ is also depurated in the same manner as the Regulus of ☉: Venus, ♃, and other Additaments, are melted by Bellows, so that nothing is lost. This separation of ☉ and ☽ from the viler Metals, by melting, hath been long sought by many, but found by few. Lazarus Erker, in his Writings hath taught by what means ☉ may be separated from ☽ by fusion, but that separation is unlike to this which I have mentioned, because here it is not only shewed how ☉ may be separated from ☽, but also from other Metals.

Every imperfect Metal, without the mixture of other Metals, may be ripened by this Secret alone in the fire, in an hours space, so that it will yield Gold and Silver, but without profit; an indication that the viler Metals, may by Art be promoted into the Nature of the perfect, to the great profit of Metallurgists.

This is done only by the power and virtue of Salt Nitre, whereby the Metal is penetrated, depurated, and fixed into a more perfect, or exalted in maturity, but cannot be performed with much profit in a great quantity, but it proveth that Nitre hath a virtue of transmuting every imperfect Metal into perfect, which is done in this manner. Let the Metal be laminated into very thin Plates, whether it be ♀, ♄, or ♃, ♂ is indeed corrected by this way, but melteth not in any Crucible, and ☿ also is transmuted into other forms, but not into ☉ or ☽. Make in a Crucible stratum super stratum with Saw-dust, Sulphur, and Nitre, as also with the laminated Metal, of which mention is made in the second part of Furnaces; kindle the mixture at the top, then a great and suddain flaming fire will arise, by which the laminated metal is penetrated, partly fixed, and amended, so that if it be wrought on a Cupel with Lead, it leaveth some ☽ or ☉, which nevertheless before, would have yielded neither, whence it is manifest, that the flame excited by the Nitre hath corrected the Metal. NB. That ☿ is first to be coagulated, and Chalcitis to be pulverized, before they be commixed with the sudden fire of Nitre, and enkindled. In these Labours, although they may be esteemed of small moment, a great Mistery is hidden, which nevertheless will be valued by no man, although it should be discovered in plain and open words, because the process is mean, costeth little, and may be performed in the space of a quarter of an hour.

Metals also grow up in this subject, in the form of Vegetables, before the eye, in the space of two or three hours, to the length of a Finger, or hands breadth, into many branches and twiggs, without Fruit indeed, but is a demonstration that even Metals themselves do germinate in it like Vegetables.

This Point is mentioned only for this end, to shew that Nitre hath a power of making Metals to grow after the manner of Vegetables. Which thing the Liquor of Flints also performeth, of which mention is made in the Second Part of our Furnaces; but the Liquor of fixed Nitre is better; which is prepared by fixing it with powder of Coals and Flints, which is also taught in the Second Part of our Furnaces, so that there is no need here to repeat it. If therefore the metals being prepared in little bits, be put into this liquor, they will grow and encrease after the manner of Herbs, and so quickly, that in a few hours space they will grow to the height of a hands breadth, which is very delightful to the eye, and worthy of a singular meditation, whence so sudden an encrease should proceed. Certainly many things might be written concerning this matter, but because in this place I have promised no more, but to verifie what I have attributed to the salt of the earth in my Miraculum Mundi; let what is said suffice.

There is another augmentation or encrease of the Perfect Metals, very gainful, by the Imperfect, answering to the germination or growth of Vegetables, &c.

As for this augmentation, it is done by a way far distant from the foregoing, viz. in this Sol and Luna are joined with Lead, Tin, and Venus, or with Tin alone, where it is to be left for a convenient time, then the Sol attracteth from the Lead or other imperfect metals, a golden Essence, is encreased and made heavier. The Process is this: Take one lothone (or half an ounce) of Gold, eight or ten lothones (which is four or five ounces) of Lead, let them be melted together; if you please, you may add Tin or Copper; put the Crucible, together with the Lead or other imperfect metals, into a strong Crucible, give a temperate and constant Fire, that the Lead with the Gold may only flow, but not be white hot; cast into the Crucible upon it half an ounce of the best Nitre, cover the Crucible well, that no Coals fall in, and keep it in a constant easie fire, then in such a time the Lead, together with the other metals, which were mixed with it, will be turned into Glass, but the Gold being pure, is separated from the Glass by it self, and will adhere to the bottom of the Crucible, which when the Crucible is broken, take out and weigh, and you shall find your Gold encreased, and that it hath taken weight from the other metals. Although this labour affords no profit, yet it sheweth how the nature of metals are to be known. There is yet another way of trying this thing, thus, viz. Take half an ounce of Gold, join with it 5 or 6 ounces of Lead, and drive away the Lead again upon a good Test, till the Gold sparkle and shine, and you shall find your Gold to be made much heavier than it was before, which weight it hath drawn from the Lead only.

By the mediation of this from all Imperfect Metals and Minerals, yielding nothing in the usual Examen of Cupels, Gold and Silver is produced in a manifold manner, being an Argument that the Imperfect Metals have somewhat of the Perfect reconded in them, when they are inverted, and shew themselves to our sight.

If we would obtain Gold and Silver from the Imperfect Metals, by the help of Nitre, an equal weight of Regulus of Antimony is to be added to them, that they may be rendred frangible, and fit to be pulverized, so that they may be commixed and fixed with Nitre in this manner: Take an ounce, or an ounce and a half of Copper, Lead, Tin, or Chalcitis, melt it with as much Regulus of Antimony; pulverize the mixture, and mix with it its equal weight of the best Nitre, put the mixture into a crucible, kindle it with a live coal, then the mixture will be reduced by the Nitre into Scoria, which must be melted by a very strong fire, in a Wind Furnace, then the Metal will pass into a Regulus, but the Regulus will remain in the Scoria, which by the casting in of a live coal may be precipitated and brought to Regulus again: but weigh the metallick Regulus according to the Hundred weight, and drive it (if it be Lead) upon a Test, then you shall find it to contain gold and silver, which the metal had not before. If the metal be Copper or Chalcitis, a due proportion of Lead is to be added to it, that it may be wrought upon a cupel, then it leaveth gold and silver, which without this Operation it would not have done. This Work may also be effected by another way, viz. Mix ♄ or ♀ with its own weight of Regulus of Antimony, suffer it to flow well with the metal in a melting Furnace, inject successively by a little at a time, so much Nitre as both the Metal and the Regulus did weigh, then let the Regulus and the Metal be fired by the Nitre, that some of the superfluous sulphur may be burnt and the mixture reduced to Scoria, afterwards give a strong fire, that the Scoria may be well melted, then the Metal will be separated from the Regulus, which may be tested, and the correction of the metal, made by the benefit of the Nitre, will be manifest.

As for these 13 Metallick Labours, they are in themselves very good, and profitable to be known by every one handling Metals, some of which, if they be accurately manag’d, and by a skilful Artist, will afford great Gain, and they are all done by the help of the Salt of the Earth. But I will not deny, but that those Labours may also be performed by another way, which needeth no Nitre. But I do not now intend to say any thing of that, but only to prove that all those Secrets and Transmutations may be effectually performed by the contemptible salt of the Earth.

They who Engrave or Etch upon Copper, may of this subject prepare a good corrosive Water, by which (the Copper Plates being first smeared over with a Covering fit to defend them, and what Images or Lines they please, drawn upon them, with a stile or stift) by an easie and compendious manner, they will be eroded or eaten, which otherwise would require a long time to be engraven.

That a corrosive and graduating Aqua-fortis may be prepared of Nitre by destillation, needs no proof, the way of making it being every where known, as a thing common, only here it is proved, that this shortening of the Engraver’s Work may be performed by the Salt of the Earth.

Painters by the help of this, may prepare for themselves most excellent Colours, as Ultra-Marine, blue Smalt, fine red or Scarlet Lacca, Venice Ceruse, and others necessary for their Uses, which otherwise they must have from far, as Italy, Holland, France, &c. and at a dear rate.

That excellent colours for Painting, may be made by the salt of the Earth, I will thus prove: Blue Smalt is otherwise prepared of flowing Sand, Chalcitis, and Potters-ashes: But if instead of those ashes, you take the fixed salt of the Earth, the smalt will not be only rendred more open, loose, and fine, but also purer, by reason the salt of the earth is purer than those ashes. Lacca for the most part is made of Flocks shorn from crimson or scarlet cloth in the dressing, and by a singular lixivium (instead of which Nitre may be taken) the colour is extracted, which is to be precipitated, edulcorated, and dryed upon clean Boards in the sun, or by a stove. Verdigrease and Ceruse are commonly prepared by the help of Vinegar, in Iron Vessels put in Horse-dung; but if the Copper or Lead be dissolved in spirit of Nitre, and the Copper precipitated by a lixivium of salt of Tartar, but the Lead by salt water, then edulcorated and dried, the Copper will exhibit a green colour, which may be used in all Paintings, and will not corrode and destroy other colours, as the common Verdigrease is wont to do: And the Ceruse is rendered more delicate white, and pure than that which is prepared by Vinegar, with which oftentimes much Chalk is mixed to augment it, and is not so conducible to Painting, nor to the shops, as that which is made per se, without any mixture.

Engravers and Statuaries may so harden their Tools, that they may hold their points long, if they be to cut stones.

That Iron may be hardened by Cementation with Salts, so that it may serve instead of Steel, is now openly known; but the iron or steel is to be kept in cementation as long as need shall be, not with common salt alone, but mixed with the powder of coals and salt of ashes; then the Iron grows as hard as steel, but steel is rendered harder than it was before.

Embroiderers may put any durable Colour they please upon the Silk with which they work.

It may be known, that Nitre, as being a depurated salt, will easily induce colours, and constantly preserve them, yea, exalt them, which many know, they especially who dye cloth with rich grain colours, as Scarlet, Crimson, &c. when they add the spirit of Nitre in the boiling, to aluminate it, (as the Dyers call it) the colour is wonderfully exalted, and made much more fiery, so that it may be sold dearer than common Crimson or Scarlet. This spirit of Nitre also tingeth Ashes, Nails, or Hoofs, Quills, or Feathers, with a golden colour, but if the Nitre be fixed by calcination, then it also equally exalteth, but not into a red, but a Purple; Dyers use Potters ashes for these Works, but fixed Niter is much purer, and rendereth the Work more beautiful than those impure ashes.

They who Paint Glass, by an easie Work, may thence prepare all Colours or Enamels for Glass, so that there will be no need to have them from Venice.

The Painters of Glass sometimes complain, that their fusory Glass or Enamel will not readily flow, and that the Glass which they are to colour is melted first; the Salt of the Earth being fixed, remedieth this, if the colouring Glass be mixed with it in a due proportion, and again melted, for by this means they will be rendered fluxible at pleasure.

They who work in Wax, by the benefit of this, may whiten it exceedingly; and colour it as they please.

That Salts with Water do whiten yellow Wax, being melted thin, and exposed to the Air, and often sprinkled with the Salt Water, is sufficiently known, and wants no proof but not better than salt-Nitre it self.

Printers also may add this subject to their Ink, which will cause it to adhere very firmly to the Paper, and render the Letters very fair.

That fixed Salts will readily conjoin Ink with Water, is not unknown, and none better than fixed Nitre, which also excelleth all sharp lixiviums, having a power of cleansing Lead, Tin, Copper, or other Vessels.

It is convenient for Clock-makers, or Watch-makers, if a Water be destilled from it, which soldereth Iron or Steel, without fire, if a drop of that Aqua-fortis be dropped upon it, whence the Iron growing hot, it presently waxeth soft, as if it had been soldered in the fire by the help of Copper.

If an Aqua-fortis be destilled from Niter and calcined Vitriol (NB. that there must be no Water or Phlegm in the Spirit) and two little pieces of Iron be melted with it, (between which there must be little Filings of Iron) then the Iron groweth hot by the Aqua-fortis, which acteth upon it, and the one will be joined to the other by melting, as if it had been done by the fire. But he that will use that water, must know how to prepare it himself, because such is no where to be found to sell.

All Smiths may by it harden their Files, and other Iron Tools, as durable, as if they had been made of the hardest Steel.

Fixed Salts being mixed with ashes and powder of coals or sand, after that they have remained 24 hours in a close Fire, do harden iron like steel; as is proved before in the third point.

Pewterers may harden their Tin or Pewter, and give to it an elegant whiteness, so that it will resemble Silver both in colour and sound; neither will it easily tarnish, and by reason of its hardness, will last longer than common Pewter.

If Tin be often melted, and extinguished in a lixivium of fixt Nitre, it is made harder than it was before; but if it be put to Nitre in Flux, and suffered to melt in it; then also it will be more hard. NB. But if the Tin be reduced into Scoria by Nitre, and the Scoria again reduced, it will be rendered harder and fairer, than by the two former ways.

Cabinet-makers may strike an excellent Black upon Pear-tree, Cherry-tree, Box, Walnut-tree, and other hard Woods, which may be used for curious Works instead of Ebony. Skinners or Furriers may dye their Ermins, Fox-skins, Wolf-skins, and the like Furs, with a scarlet, crimson, or deep black colour, far exceeding the natural. In like manner Feather-dyers may swiftly give any lasting colour to their Plumes.

If an Aqua-fortis be destilled from Nitre and Vitriol, and a little silver dissolved in it, and Rain water poured thereon (for the weakening of the Aqua-fortis) then not only all hard Woods, are blacked by it, so that they represent Ebony, but also skins and feathers are made black as a coal, a ground being first laid upon the feathers, skins, or woods, that the Colours may remain and endure firm. Therefore the 11, 12, and 13 points are thus verified together.

Taylors may take out Spots or Stains, out of Woolen, Linen, or silk Garments, and restore their Beauty.

Of fixed Nitre is made a Soap, so subtile and pure, that by it all Spots may be taken out of Garments.

If Shoemakers put old Iron to this subject, they may therewith adorn their Leather with an excellent Black.

If Nitre be dissolv’d in Vinegar, and old Iron lie some time in it, it will make an Ink with which Hides may be blacked with an excellent Black. But there is no need of Nitre for this use, for if Iron be put to Aqua Calcis, it effecteth the same thing; only mention is made of this in Miraculum Mundi, that it might be manifest, that this Universal Subject may be of use, to all and singular Artificers.

Weavers may render their Linen Threds so fine and soft, that they will emulate silk.

All Men know that the boiling of Thread in a strong Lixivium renders it soft and delicate, but seeing that fixed Nitre is better than a strong Lixivium, it will also perform this work better than any common Lixivium.

Dyers by this may give so firm and unchangeable a ground, to their Cloth, that the superinduced Colours shall not be corrupted, or spoiled by any Wine, Vinegar, Urine, Pickles, Air, or Sun.

If the Spirit of Nitre be put into the first boiling with the Alum and Tartar, for the aluminating the Cloths, it will give a permanent ground, as is already proved in the fourth point.

Potters may thence prepare a Glassy Colour, not unlike to the Indian Porcellane, of which Vessels may be made having the aspect of Gold, Silver, or Copper, a singular Ornament for Noblemens Tables, hitherto unknown to the World.

The Glasing of Earthen Vessels, that they may appear like a natural Metal, is an egregious art, but it doth not always succeed, for the Colours are easily burnt and destroyed by too much heat, so that no Metallick Vitrification can be discerned. Vessels therefore, ought to be glased not in a common Potters Furnace, but in a peculiar Furnace, that the fire may be oftner observed. If the Vitrification be to represent Gold, or Silver, or Copper, then Gold, and Silver, and Copper is also to be taken in this manner: Take one part of Gold and Silver, or Copper, Regulus of Antimony two or four parts, melt the Regulus and the Metal, pulverise them in an Iron Mortar, and mix them with an equal portion of Nitre, suffer the mixture to be fixed in a Crucible, with which mixture the earthen vessel is to be rubbed over or gilded, afterwards to be committed to a Furnace fit for this purpose; if you proceed right, you will obtain a very beautiful Vitrification, as if the Vessel was gilt with Gold, Silver, or Copper, which will not vanish or decay, and will far exceed in beauty and splendour the Vessels which are gilt with those Metals, for those in process of time lose their splendour, but these do not as long as the least bit remains.

Souldiers, Merchants, Travellers, Carriers, Fishermen, and others, who are much in the open Air, may of this prepare a Varnish in which they may dip linen Cloth, which will not permit either Air or Water to pass through it, with which they may defend their Boots or Cloths, so that they may travel dry in the rain. They who make Tapestry, may restore their faint and faded Colours, so that they shall be strong and beautiful.

Here mention is made of a certain mixture in which if Linen Cloth be dipped and dryed will not permit water to pass through, and it is done in this manner. There is nothing wanting in Linseed Oyl, but that the humidity be taken from it, which always hindereth its dying; now to effect that, there is no better way, than to boil the Linseed Oyl gently and gradually with the Flowers of Lapis Calaminaris or Saturn, (which are sublimed by Nitre) so long till the Oyl be tenacious, and groweth hard enough for this use. NB. That a Linen Cloth immersed in this mixture, and shining Talk being finely laid upon it, may be coloured of any colour, which will very strongly adhere to it, and may serve for the making of Tapestry. Therefore in this manner the nineteenth and twentieth Points are confirmed.

Mistresses of Families, may of it prepare fine Soap or Wash:balls, far exceeding the Venetian. Houshold Maids, may with it scour their Metalline Vessels, so as to render them neat and beautiful.

That fixed Nitre will wash and purifie Linen cloth beyond all Soap, no Man will deny, who comprehendeth the matter, concerning which thing, the Ancients have written much, and not in vain, calling Nitre the Soap of the wise, but not for the washing of Womens Linen, but for the intrinsecal purifying of the imperfect Metals: Their External Purgation may also be performed by help thereof, so that the twenty second Point is also verified.

Women may change the Yellow, Pale, or Brown Colour of their Face, and hands, into a beautiful whiteness.

That an Egregious Cosmetick may be made of Nitre, calcined with white Talk (by which ill coloured skins may be whitened) is not to be doubted. For if Nitre fixed by the Regulus of Antimony alone, performeth that, why should it not yet do it better, if it be conjoined with some white Mineral Talk in the Calcination?

Old Women may by an easie way, take away the Wrinkles of their Face and Hands, as also the Corns of their Feet, and boil their Linen to such a softness, that it shall come but little short of Silk.

It is easie to verifie this, to wit if Nitre be fixed with Regulus of Antimony, and set in a moist Cellar to run into an Oyl, which Liquor will be so fiery, that if any hard Skin, or Corn, be often anointed with it, it will so soften it, that it may be cut away with a Pen knife, and afterwards other smooth and soft Skin will grow in its room.

Gardeners by this subject may destroy all Insects, by mixing it with water, and pouring it into those places where they breed, for they will either die in their holes, or run out to die, because they are not able to abide that fire. It also ripeneth Fruits, if a little of this Menstruum be applied to their Roots, at the entrance of the Spring; and if a large quantity of Apples be well covered over with it, they may thence prepare a lasting Wine, Vinegar, or burning Spirit.

It is not to be doubted, but that fixed Nitre will kill all Worms in the Earth; I have often tried it with good advantage, and found it true, in this manner: Many years ago, I had a Garden, in which was a Bed of Asparagus, which I covered all over in the Winter with Horse-dung, to defend it from the Frost, which occasioned the breeding of many small Worms like Threads, sticking to the Roots of the Asparagus, so that they could by no means grow or increase, only by reason of the great quantity of Worms, which took away the nutriment of the Vegetable for themselves. And once by chance throwing some fixed Nitre exposed to the Air, and turned into a Liquor, out at a Window into the Garden, it fell upon that place where these Worms were, the fixed Nitre was dissolved by the following Rain, and penetrated the earth; which done, the Worms in great numbers crept out of the earth, because they could not abide that fiery Liquor, the Asparagus grew up in the same place more plentifully and perfectly than before, which moved me also to apply this Liquor in other places; by this means the whole Garden was in a very short time freed from Worms.

Bakers may use it in stead of Ferment or Yeast, if they dissolve a few hops therein.

If pure Nitre with flower be throughly moistened with warm water and set in a warm place, then, by its own proper power and virtue, it beginneth to ferment, especially if some fresh Hops be put to the water, by which also other things are promoted to fermentation.

Brewers by its help may have very strong Beer, if they extract their Hops therewith.

In the like manner also warm Beer may be excited to fermentation.

Mead, and Metheglin, as also Beer, and Canary wine, which are upon the turn, and growing sowre, may by this be rendred drinkable.

Any kind of Drink, whether it be Canary, Metheglin, or Beer, which easily sowre in Summer, if you would amend them, to a Tun of the Liquor put about two or three Ounces of fixed Nitre put up in a Linen Rag into the Bung-hole at the top of the Cask, and let it hang down into the Liquor, then in a short time the sowre Liquor will be rendered drinkable.

Comb-makers, and others who work in Horn, may by this so soften their Horns, that they may imprint upon them what Images they please.

That every Horn, or Bone may be softened, if it be sufficiently boiled in a Lixivium of Nitre, may easily be apprehended; which thing another strong Lixivium, not so fiery as that of Nitre, will also perform.

Keepers of Armories may preserve their polished Arms, or Harness free from rust, by anointing them over with this Subject.

It is credible, that fixed Nitre will preserve Iron from Rust, seeing that it is equally contrary to Corrosives, with a simple Aqua-Calcis which performeth the same.

Bird-catchers, may by the help of this prepare such a Birdlime, as will not be altered by Cold or Heat.

If a Spirit be distill’d from Nitre, and Lapis Calaminaris dissolved in it, and the Spirit again drawn off, there will remain a thick and heavy Oyl, with which the Glue for Wood being throughly humected and dissolved, it becometh tenacious and viscous, which will not be dried by the heat of the Sun, but keepeth its unctuosity in all Seasons. N.⁠B. That Spirit of Salt, or Vitriol, also performeth the same thing, if any Glue be dissolved therein.

Souldiers may by help of this prepare a fulminating powder from Gold, of which the magnitude of a Pea, put upon a red hot Iron Plate, will give a greater Clap, than half a pound, yea a whole pound of Gun-powder; the same may also be prepared without Gold, by the addition of Salt of Tartar and Sulphur, as it is described in the second part of Furnaces.

As for this point, it needeth no proof; for it is sufficiently known, that of ☉ dissolved in Spirit of Nitre (in which also was dissolved Sal Armoniack) and precipitated with Salt of Tartar (or Spirit of Urine, which is better) then edulcorated and dryed, such a powder will be made, which being put upon an Iron, Copper, or Silver Plate, and enkindled by a light heat, fulminateth more strongly than half a pound of common Gun-powder, concerning which, I have treated at large in other of my Writings.

Engineers, and makers of Fire-works, may perform many wonderful things, by the help of this Subject.

That common Nitre is used in the making of Gun-powder, and other Fire-works, wants no Testimony, being a thing every where known.

Many new Works belonging to the Weavers, and Smiths Art, may be made thence, which may be Communicated to Neighbouring Countries, in lieu of which, money may be brought into a Country impoverished by War.

As for this point, it is most certain, that by the mentioned Subject, various Manufactures may be perfected, which thing let no Man doubt; but there is no need here to particularize; let it suffice that I have verified (by the assistance of God) those things which I have named, and proposed to explain in that place.

If Keepers of Vineyards, pour a little of this Subject to the Roots of their Vines, they will have ripe Grapes, and new Wine sooner than the rest of their Neighbours, of which they may make a good advantage.

Plebeians, Country-men, Gardeners, Vine-dressers, and the like, who are conversant about the propagation of Vegetables; do say, and believe, that Dung causeth Fertility, and the increase of things: But a Philosopher, penetrating farther into Nature, and who is a most diligent Searcher of her Works, attributeth that to the Salt which is hidden in the Dung, and the matter it self is no otherwise, for by digestion in the Stomachs of Men and Bruits, the essential Salt, as well of Animals, as of Vegetables, is transmuted into a Nitrous Salt, which together with the Excrements passeth out by the Belly, and is used by Men for the propogating of Vegetables of all kinds, but another Salt which doth not participate with that, is separated by another way, to wit, by Urine, the greatest part of which Salt is acid, and contrary to the growth of all Vegetables, (although it carrieth along with it some volatile Salt) it destroyeth, mortifieth, and taketh away from them the power of growing, yea, Life it self, if they be often moistened with it; but the Nitrous Salt reconded in Excrements, on the contrary, vivifieth all Vegetables, and maketh them to encrease, grow strong, and bear Fruit, which all men know. Therefore if it be probable that it is not the Dung, but the Salt which is hidden in the Dung, that causeth fertility and encrease, it will be possible, that an encrease by such a Salt may be procured in all Vegetables equally as with Dung it self, and indeed better, for there is Urine also conjoined with the Dung; which if it be not for some time exposed to the Air and the Rain, for the washing away that sharp Salt, the Dung would avail nothing to the fattening of the Earth, which Country-men know, and therefore they do not presently use their fresh Dung, but lay it in the Fields before Winter; Vine-dressers in their Vineyards; and leave it there all the Winter, to that end, that the Rain may wash out that sharp and hurtful Salt; and this being done, then at length they mix it with their Earth; and the event teacheth them that this fattens more than Dung carried fresh out of Stables, and full of Urine. Therefore if I know how to make a Nitrous Salt, which is reconded not only in the Excrements of Men and Brutes, but also in Rainwater and common Earth, I may use this instead of Dung, (being first purged from its contrary acid) one pound of which will perform more than an hundred weight of Dung; yet in the mean time it conduceth to that purpose, if a little Sheeps-dung be dissolved together with the purified Nitre, in Water, with which the Roots of the Trees are to be moistened or Seeds throughly wetted with the same. And this I have proved more than once, and found, that by the help of Nitre well depurated, an encrease is most powerfully and swiftly promoted, yea, more than can be believed. NB. That I would have none understand me, as if common Nitre were to be taken, which is not at all profitable in these matters.

Nevertheless Must and Wine may be ripened after another manner in the Hogshead, without this Art, so that they who understand the way may have alwaies good Wine, when others have it sowre, &c.

This is a very fair and profitable Secret in those places, where Wines, by reason of cold, cannot come to maturity, but are forced to remain crude and impotent, which by this Remedy may be brought to maturity in the Hogshead; so that Wine which is eager and sowre, may be made delicate, friendly, generous, and durable. And although I here write nothing but the truth, and what I have often effectually proved, yet I very well know, that but a very few will apprehend or believe it, which matters little to me; I am satisfied, that I have verified what I have written in this point.

There remains yet another thing very profitable to Countrymen. The juice of Apples or Pears being pressed out, by the help of this subject, such an effervescency or working is promoted, as Wine may be thence made, having the relish of the natural, and but little inferiour in durability and strength, &c.

In this point mention is made how the juice of Apples, and Pears, may be corrected, that it may be like to Wine, keeping many years uncorrupted: which certainly is a Secret of great moment and profit. Apples, when ripe, of their own accord fall from the Trees, every thing hath its period; what advantage may be made by this Art in those places, where a great quantity of Fruit groweth; whether is it not better to make this use of them, than to leave them to rot and be lost? I will do what lies in me, and not bury my Talent, that I may be rendered excusable before GOD and the World, although that which I teach may not be received, as becometh it to be used. At length, after my Decease, it will be observed, what is hidden in my Writings, but the Phrygians were wise too late. Therefore I again affirm, that all things contained in this point, are purely true, and may be perfectly effected. [See Apology against Farnner.]

If Husband-men moisten their Seed with this Menstruum, it will sooner be ripe, and have larger and fatter Grains than ordinary: which being done, I will shew by what means they may make great profit of their Grain, &c.

The 35 Point confirms the truth of this, That Grain will grow the more plenteously, if it shall be humected with the Nitrous Water above-mentioned, before it be sown, but common Nitre is not here to be understood. The other is also consentaneous to Truth, which is written about the most profitable use of Grain, which none need doubt; for as yet more may be done in that than I have here spoken of, for without much labour and cost, by that water, every good and kernelly substance, as I may so speak, of Grain, is extracted, which Extract may be kept for many years, as a Treasure of great moment, of which afterwards, at any time or place, (by the addition of Water of Hops) good Beer may be made, and Vinegar, and burning Spirit; it is also of such a very Nutritive substance, that in case of necessity it may be used instead of Bread, one pound of which will afford more nourishment than two or three pound of Bread made after the common manner. It may also be kept in Garrisons with great commodity: Also it may be used at Sea, by those who sail to the Indies, and trade about in Ships, when they want Bread; of which by the addition of warm water of Hops, may be made very good Beer, at any time of the year, for it is easily and wholly dissolved in warm water. For this reason also it may be most commodiously carried from place to place by Armies in time of War, which in the Field, at any time, Winter or Summer, with the water of Hops, it may be boiled into Beer, and there is no need to carry the water far, because it is to be found in all places; neither are Hops of any great burden; therefore in one only Tun there may be carried of this Extract as much as sufficeth for the brewing of six or eight Tun of Beer; and which is more, by this means, wholesome Beer may be made in the Dog-daies, as well in Camps, as in Cities and Ships, without any fear of impediment or future sowrness; at which time good Beer is not otherwise made, because then it is wont presently to grow sowre; and many other Commodities are procured by this means, all which to declare, would be superfluous. Let what hath been said suffice.

I have yet one thing to add among my Wine-Arts, concerning Grain, and the Fruits of Trees and Shrubs, which is to be received with Thankfulness, as a great Gift of God to Mankind, viz. It is found by industry and manifold experience, that from Rie, Wheat, Oats, Rice, Millet; also from Apples, Pears, Peaches, Cherries, Plumbs, Sloes, Damscens, Quinces, Figgs; as also from Goose-berries, Mulberries, Barberries, Black-berries, Elder-berries, and other like Fruits of Trees and Shrubs; from all these, I say, may be prepared with little labour and cost, a Drink very like to Wine, both in taste, smell, and strength, being grateful, wholesome, and durable, &c.

In this point mention is made, That of the Fruit of Trees and other Bushes and Shrubs, a clear Drink may be made, which is also grateful and durable, being like to Wine in taste, colour, and virtue; which thing, although it may seem strange to those who are ignorant of the matter, nevertheless it is most true; so that those things which are contained in this point, may be boldly credited. For what should it profit me to write those things which I am not able to prove, it would only turn to my disgrace and detriment. For this reason I have determined to have such a Laboratory prepared, in which not only the owners of Metallick Mines (if they desire it of me) may learn the manner by me newly invented, for the compendious melting of Minerals, so that they shall yield more Metal, than by the known and common manner; but will also shew other Secrets, that the Magnalia and wonders of God may be made manifest, and We stirred up to give Thanks to the Giver of all Good: Which Elaboratory shall continue open for one whole year, which being past, it shall again be shut up and cease; for I purpose not to render the whole course of my Life obnoxious to those great Labours, but at length to enjoy a quiet tranquility; which thing I am willing that all men should know, that they may spare me with their Letters, which it is impossible for me to answer, much less that I should see the Persons, seeing that the burden of journying is to me altogether insupportable; but whatsoever I may perform at home, I will not refuse. [See for this point Apology against Farnner.]

Here thou hast, benevolent Reader, a fundamental Explication of my Miraculum Mundi, (as for those last points, to wit, 36, 37, 38, and 39, they might indeed have been very commodiously explained here, but because this is done at large, in a peculiar Treatise, entituled, The Prosperity of Germany; there is no need to explain them in this place; therefore what the benevolent Reader finds wanting here, there he shall find it at large, to which I remit him) whereby it will appear to all men, unless to those who are wilfully blind, that I have not ascribed too much to the Salt of the Earth, as a universal subject, but that I have proved to the whole World, that every thing which I have attributed to it, is possible, and plainly agreeable to Truth. But that these Secrets which I have proved, may be performed by the benefit of the Salt of the Earth, may not be done by other waies, and perhaps nearer, I go not about to deny, but do necessarily affirm, that the mentioned Metallicks, as well as the Mechanicks, may be performed after other manners. Only here it is verified, That the Salt of the Earth is deservedly esteemed a universal subject, which no man will deny, nor will be able to refute by Arguments, supported by truth, how wise soever he may seem to himself. Therefore let its vileness offend no man, for the best of things is oftentimes hidden in things of small price. Wherefore all men erre, who attribute good to outward splendor, in which yet it is not, but is only to be sought, found, and obtained in things vile, and of low esteem. Note this, believe this, otherwise thou wilt never attain to any Good.

But here some Man may object in this manner: If Nitre be a Universal Menstruum according to my praises of it, it will thence necessarily follow, that the stone of Philosophers should be made by it, of which nevertheless I have here made no mention. To obviate this Objection, I do indeed readily confess, that I have not proceeded in this subject, any further than those things which I have now proved; but without doubt it containeth in it self greater things, than are manifested to me and others. I have made a beginning, I have strowed the way, let others follow me, and prosecute the thing further, if God shall grant it to them; as for me I am content with small things, and do not anxiously, or sollicitously aspire after the highest. Yet in the mean time, this I freely confess, if I were not so old as I am, I should not leave this Matter unessay’d. It is not to be doubted, but many men have sought the Universal stone in Nitre, but what they have found, that themselves know; and of this I am the more assured, because there Matter in the end of the Work taking fire, hath vanished like a Clap of Thunder; hence the ancient Philosophers have performed their work in Winter, lest they should be hurt by Corruscations; it is most true, and void of all errour, that a most noble essence of this sort, obtaining a power of expelling all the Natural Diseases of Mortals, and of transmuting all the imperfect Metals into Gold cannot be prepared from an impure Metal, or Mineral, nor also of Gold it self. Much less of viler and more unlikely things in which Fools are miserably Occupied, prodigally, and unprofitably wasting their Goods; but in my judgment, it should be no other thing than a Concentrated Astral fire, exalted by Art, into the form of a stone, without any other Adventitious matter. For in the nature of things, no purer Essence can be found, than fire, exercising a very great power in all things, especially in Metals: For if we had not fire (I pray consider it) all Arts, and Mechanicks would grow cold, and be involved in the dark silence of Cessation. Arts were invented, and draw their Original from the fire, otherwise how should Metals be got out of their Minerals, and prepared for use? truly they would be of no use at all. Therefore the fire containeth more than can be believed. He that doth not know fire to be a most powerful Element, knoweth nothing, nor without this, can he find out any thing, neither by any just right can he assume the Name of a Philosopher. The fire alone, without the addition of other things, is sufficient to make Metals of stones, and particularly, the best Metals out of the vilest stones, provided we know how to use it; but universally, being concentrated into a stony matter; which last although I have not experienced, nevertheless I have observed, if (by the favour of the Almighty) a man could exalt the fire into a Corporeal fixed substance, he would certainly have a Tincture for men, and the imperfect Metals. But some man may object, by what way is this Crown to be obtained? Truly by no other than by Divine Revelation. For the Secrets of God of this sort, are not so easily to be found out, nor will they be manifested to Impious men, although the whole World is infected with a foolish madness, who doatingly think by force to extort Gold from things in which it is not, and one that hath understanding of the fire and Metals, cannot sufficiently admire those foolish and doltish Labours, which they who are Captivated by the hunger of Gold, undertake for the making the stone of Philosophers; many being willing to ascend the Ladder, are presently sollicitous about the uppermost Round, when notwithstanding they are as yet far from the lowermost step: But this is a matter of a higher and more diligent search. In the fire, I say, are contained Secrets of great moment, yea, insomuch that some Philosophers (among whom Plato is the chief) write that God is most clearly discerned and apprehended in Fire and Salt. Fire, and the Immortal God alone can make light of darkness, which is granted to no Mortal to do; without fire is darkness and death: Without fire nothing can live, nothing groweth or encreaseth.

In sum, Fire is the most Noble, and most Potent Work of God in the whole Universe, he that knoweth how to use it rightly, will have need of no Art. Let the Benevolent Reader also take with him my small judgment concerning the great stone of the wise; let every man believe what he will, and is able to comprehend. Such a work is purely the gift of God, and cannot be learned by the most acute powers of an humane mind, if it be not assisted by the benign help of a Divine Inspiration. And of this I assure my self, that in those last times, God will raise up some, to whom he will open the Cabinet of Natures Secrets, that they shall be able to do wonderful things in the World, to his glory, the which I indeed heartily wish to Posterity, that they may enjoy, and use to the Praise and Honour of God, Amen.

I doubt not but many Men considering the great good that may be effected by the benefit of Nitre, will be desirous of knowing how they may attain it in great quantity, that so they may not be forced to buy it at a dear rate; which certainly would be a great help not to a few who labour in the fire, and I could wish from my Soul, that all honest and pious Chymists might be able to recover some compensation for the Coals they have consumed without fruit. But seeing that I have made mention of the production or preparation of Nitre, in a peculiar Treatise entituled, The Prosperity of Germany; it is needless here to repeat it. But this I will say by way of prediction, that Nitre, being thoroughly known by my Writings, true Alchymy, or the Transmutation of the imperfect Metals into better, will in a short time be as common, as it was in Egypt long since in the time of the Emperour Dioclesian, who could not overcome or subdue the Egyptians, until he had by many Cruelties extorted their Books from them, which he burnt, and so brought them under the yoke of servitude. NB. That it is no wonder that the Transmutation of Metals should have been so common with the Egyptians only, seeing that Nitre is found in all places of the Land of Egypt, and the famous River Nile is impregnated with Nitre, which only by its overflowing (which it doth twice in a year) so fateneth the whole Country, that it is made very rich and fruitful in all things without dung; for the Nile aboundeth with Nitre, as the Sea doth with common Salt. For at certain times of the overflowing, viz. in the beginning, the inhabitants are wont to dig deep Pits, that they may remain full of the water, which being afterwards dried up by the Sun, Nitre is very Copiously prepared, as common Salt is made in Spain, and other hot Regions. This therefore I was willing to discover for the information of the Reader; if he be wise, and God be propitious to him, he will believe that I have said enough; but if not, an Explication ten times clearer will not help him. Therefore let it suffice, that what is here desired, shall be had in those Treatises which are entituled, The Prosperity of Germany, whereby a man filled with the Love of God, will be greatly delighted.

THE CONTINUATION OF Miraculum Mundi. — Arcanum I. — Being a Gift given to Husbandmen, keepers of Vineyards, Gardeners, &c. — The Form or Figure. — Arcanum II. — The manner of the Operation. — The manner of preparing the Hearths or Tests. — The way of making the Covers of the Tests, which are called Muffles . — Of the Figure of the Furnace. — How Profit may be made of the Scoria which remain after this Operation. — Arcanum III. — The manner of concentrating and amending of Metals by Nitre .

This Treatise, to which I have given the Title of the Continuation of Miraculum Mundi, containeth four excellent Arcanums, which I doubt not, but will prove very profitable to the publick. The first of these I offer to Country-men, as Husbandmen, Vine-dressers, Gardiners, and all such who are occupied in Tilling and manuring the Earth, that they may learn a new Method of fattening and enriching their Fields and Gardens, without the usual and customary way of dunging, and thence yearly acquire a greater profit.

The Second, I give to all Citizens, Merchants and others who have time and leasure, and abounding in riches, know not by what means to augment or improve their Gold and Silver. Which way I will shew them, and how to effect it after a much better and honester manner than putting it to Usury, or incommoding or oppressing their Neighbours.

The Third, I present to all Conscientious Physicians that they may learn to prepare Salutiferous and Efficacious Medicines with small charge, little labour, and in a short time; that (as becomes Christians) they may help and succour the Miseries of the sick, and acquire to themselves an honest livelihood.

The Fourth, I dedicate to all persons of great Name and Authority, by the benefit of which, they may preserve their Health entire, and recover it when lost.

The Omnipotent God give us his Divine Grace, that we may make such use of his fatherly bounty, as may tend to the promoting of his Honour, and the Love of our Neighbour. Amen.

Although I had determined with my self to reserve the Press, mentioned in the first part of The Prosperity of Germany, (by which the juice might be pressed out of great Trees, the searching after which hath wearied many Mens Brains) for the third part of the same work; nevertheless, it seems good to me to describe it in this Treatise for the good of the publick. And that chiefly for this reason, because the Omnipotent God hath now revealed to me other manners of extracting Salt-petre, in plenty, out of all Wood, and that without a Press; and not only from Wood, but also from all Vegetables, Animals, and Minerals, so that by an easie business, and in a short time, without a Press and putrefaction, Wood, and Salt may be converted into Salt-petre: Yea, in the space of three or four hours, every Vegetable, or Animal, as also Salts of every kind, may be so transmuted, as that they pass into a Fatt, fervid and sulphureous Salt, which afterwards by the benefit of the Air is animated, and converted into Salt-petre. Such a Salt, although it doth not presently conceive flame, and burn like Salt-petre, yet it is now brought to that pass, that in the manuring or dunging of poor and barren ground, it doth the same thing as the dung of any Cattel is wont to effect. Hence by the same Salt every pure Sand destitute of all fatness, is quickly so fatted, that it is rendered fit for the sowing and bringing forth Corn. Few will believe what Salt can perform, when spoiled of its Corrosive force. Therefore Christ saith not in vain to his Disciples, Ye are the Salt of the Earth. That Earth which wanteth Salt is dead; nor can it bring forth Fruit: For this inverted Salt serveth not only for sandy and plainly barren Fields, but also for those which are fruitful, that they may be sowed every year, and bring forth Fruit. Truly it is a great Gift of GOD, of which this ungrateful World is not worthy. It often happens, that a Husbandman, through want of Dung, is forced to let his Fields lie unsown, till he can have an opportunity to sow them; but what a loss is this to those who in the mean time must pay the Magistrates, Taxes, or Duties, for them, and yet make no benefit of them. Were it not better for such to possess only the Third or Fourth part of what they have of such Land as would yield him every year an encrease. Certainly by this means, that Land which otherwise is scarce able to maintain one Country-man, would be sufficient for the keeping of ten, if it were fatened after this manner by an inverted wood or salt. In like manner also Vineyards [and Hopyards] might be so fattened, that the Labour bestowed upon them might not be in vain, but they might abound in Fruits.

So also Fruit-trees, and Meadows, and Pastures, which bear but little Grass, may by the same Salt be so amended, as to bring forth better FruitVid. Prosp. Germ. p. 3. and richer Crops of Grass. But let this suffice, concerning those things in this place, more shall follow (God willing) in the Third Part of The Prosperity of Germany. In the mean time the Plenty of Corn and Wine will be in part consumed. But I doubt not but that this excellent Gift of God will be sought into by good Masters of Families, be had in esteem, and even from this time to the World’s end, be put to use for the promoting of the Divine Honour, and the well being of many Thousands of men.

But the manner of expressing of Wood by its proper Fire, and again of coagulating this acid juice, by the benefit of the fixed Salt remaining in the burnt Coals or Ashes, into a Salt fattening of barren ground, or of reducing it into Salt-Petre by the benefit of the Air, is indeed an excellent and singular Artifice, which rendereth all unprofitable Wood highly profitable and beneficial; yea, these are Inventions so profitable, as the like hath been yet published by no man. And this Invention is much better than that of reducing Wood into Pot-ashes, in which all the acid juice passing away in smoak, wholly perisheth, and is lost, and from a great quantity of Wood a very few ashes remain, and out of them there is found but a little Salt (scarcely the Tenth Part) fit for the fattening of ground, or to be turned into Salt-Petre. For it is not the ashes, but the salt contained in them, that serves to both those purposes. Therefore this my method of extracting the juice of wood, and converting it into a good salt, is far to be preferred to the making of Pot-ashes of Wood. Nor doth this press serve only for the pressing out the juice of Wood, where Wood is plenty, but it may be also used with great profit in Moorish places where Wood is wanting, and which abound with Turf, which may be used instead of Wood. For the juice of Turf is equally fit with the juice of Wood for enriching of Land; so that no Country hath cause to complain that the Creator of all things hath not plentifully provided it with some part of that mundane Treasure. Countries that lie high abound with Wood, and the low afford abundance of Turf. Therefore, as in Regions of an higher scituation, an unspeakable quantity of Wood perisheth by putrefaction, and growing, and again rotting, serveth for no use or benefit; so also it is in places lower scituated, with Turf, in which very often vast Tracts yield not the least profit to any man, although in their inward Penetrals are hidden great Treasures. Seeing that it is so in Moorish and Marshy places, if they are overgrown with Grass, and Beasts should be sent to feed upon that Grass, what profit will thence accrue to men? But if they shall be invironed with too much wet or plashiness, (too boggy) so that they are impassible by men, they are of no utility at all.

There are Marshy tracts which are covered over (or swerded only with Moss) which neither afford Turf, or nourishment for Cattel, inasmuch as the growth of Grass, and Turf fit for burning, is hindred, either by too much Sand, or large Moss. And yet those very tracts being pressed by Fire, yield a fertile juice, by which the neighbouring Fields (especially the Sandy) may be rendered fruitful. For those Moors or Marshes contain nothing but that fatness which the Rain-water hath collected from the neighbouring, high, and sandy grounds, and washed down with it self into the Valleys, where it concreteth into Moss; whence of right it should be restored to those barren sandy grounds, to fatten them. And by this means it may be brought to pass, that great fruitfulness may be conferred on much desert and waste Land, which brings no profit at all to Mankind. What I say, is agreeable to the Truth it self, and perhaps in Process of time, will be found most true, and come into use in very many places. But at this time, these things seem to Country-men, meer Dreams, and far exceed the Capacity of their maulted Brains. But as every fat Marsh is able to fatten the adjacent, barren, high, sandy grounds; so the Ocean is the Universal Medicine, and nutriment of all high and barren Regions, through which it passeth, and by the salt contained in it, bestows upon them fruitfulness. [Vid. Nat. Salium.] Whence the incredible Providence of the Divine Goodness manifestly appeareth, for which uncessant Thanks are to be given to the Almighty by all men, for His Fatherly Care, and great benefits never to be forgotten. But how the Sea-salt fatteneth, and maketh fruitful sandy-ground, which is destitute of all fatness, shall afterwards be exactly demonstrated. Here, by the way, in the Description of my Press, for the pressing of wood, I was willing to mention this thing. How much better therefore is this my Art and Invention of preserving the juice, and almost the whole pondus or weight of the wood (the unprofitable Phlegm only excepted) in that transmutation, than the invention of reducing it to Pot-ashes? For any man of Understanding may easily see, That in that open burning of the wood the noble Sulphur is consumed by the Fire, and can be of no benefit. But if the business may be so ordered, that the wood shall burn, and not consume it self in burning, but be converted into a sulphureous Salt, it will be a thing of great moment. He that knoweth how to perform this, hath indeed attained the scope, and arrived to the desired end. Although a Coal be deprived of its juice, nevertheless it retains almost the same quantity that the wood had, whereof it was made. One pound of such Coals being burnt, scarce yields an ounce and an half of ashes, which ashes afford but a third or fourth part of Salt, fit to be changed into Salt-Petre, or to fatten the Earth. Therefore it is no small Art to preserve the Sulphur of the Coals (whose Virtues are great) and to convert it into so noble a Salt.

For the acid juice of wood being pressed out, and reduced to sweetness, will effect far more in the manuring and fattening of Fields, than any one can easily believe. Hereafter, if I shall see it necessary, I shall publish yet more and greater things; but I shall yet for some time suspend the publication of the Third Part of The Prosperity of Germany, till I see how things will prove; being assured that my Writings for time to come will be more grateful, than to this present Age. I will now enter upon the description and use of the Press so often mentioned, for the expressing and again coagulating the juice of Wood.

Of the Figure, Use, and Utility of the Press, by whose help the Juice is plentifully pressed out of Wood, without great labour, fit for the making of Salt-Petre.

First, Let a round Furnace be built with Bricks of the same form with that in the first Figure, noted with the Letter A. It must be like a Glassmaker’s Furnace, large at the bottom, and rising round by degrees to a small point at the top; in the top must be a round hole, opening about a foot broad, by which the Wood may be put into the Furnace. To the hole is to be fitted a Cover or Stopper, made of the same matter, with the Bricks, and burnt as they are, to shut up the hole. On one side of the lower part of the Furnace, is to be a door, by which the Coals may be taken out. On the other side is to be a little hole, to which an earthen Channel or Pipe of about three or four cubits long, is to be fitted, in which the smoak or fume of the wood, forced out by the fire, may be condensed into an acid juice, and may destil into a wooden Vessel or Barrel, which is to be fitted to the Pipe, to receive the destilling acid juice. See the first Figure noted with pag. 13. at the beginning of this Treatise.

A is the Furnace or Oven wherein the Wood is char’d.

B, The Cover of the Furnace.

C, The Door at which the Coals are taken out.

D, The Canes or Pipes wherein the sap or juice of the Wood is condensed, and from thence runs into the Receiver.

E is the Vessel or Receiver into which the Vinegar of Wood runs.

All things being prepared in the manner aforesaid, let the Furnace be filled with wood up to the top, and if the wood be not dry enough, intermix with it, in the putting in from the bottom to the top, some dry Shrubs or Bushes, or small Faggot-sticks, by whose help the wood may be the more easily kindled. After the wood is kindled, and burns well, the hole in the top of the Furnace is to be close shut with its Stopper, that there may be no exit for the smoak, but that it may be forced to descend and seek its passage through the lower hole, by the Channel or Pipe. Therefore when the wood begins to burn, and yet can emit no flame, the heat presseth out all the juice, and forceth it into the pipe, in which, from the smoak, it is changed into an acid Juice or Liquor, which destilleth by the Pipe into the appointed receiving Barrel. All the wood being turned into Coals, and emitting no more fume, the whole Furnace, wheresoever it may admit the air; and also the hole to which the Pipe is fitted, is to be smeared over with wet ashes, that the Coals in the Furnace being suffocated or choaked, may remain entire. The Coals being taken out, may be put to necessary uses, being equal in goodness to other Charcoal which Colliers make in Woods. NB. I would have this understood, of such wood as is of a pretty good thickness, and suffers its self to be reduced into Coals; for if you cast into the Furnace Bushes or small Brushy wood, to press out the juice, you will obtain only a Powder of Coals, which after the juice is pressed out, is to be left in the Furnace open (not smeared over, as we taught above) till it pass into ashes, which is required for the coagulating the expressed juice; as shall appear by and by, when we come to speak of its coagulation. NB. When you have no occasion for Coals, or cannot sell them, it is necessary, that letting the Furnace be open, you suffer them to burn to ashes. If this operation be instituted in a place where there are stones fit to make Lime of, it would be worth the while to fill the Furnace with a layer of Wood, and another of Stones, from the bottom to the top, which Chymists call Stratum super Stratum, and after the juice is pressed out to open the Furnace, that the wood may be turned into ashes, by doing of which at the same time the stones will be calcined, and changed into Lime, which being exposed to the air, (yet so that the Rain cannot come to it) will fall to pieces into a fine powder. To this Powder, being mixed with wood ashes, the acid juice is to be poured, which was pressed out of the wood, that those two contrary natures may mutually work upon each other, and well unite: in which operation the sharp spirit of the wood loseth its Acrimony, and the fixed Salt of the wood and stones is altered, so that from both there proceedeth a contrary middle nature, and a sweeter salt; which being long exposed to the air, draweth from thence a Life, and is transmuted into the best Salt-Petre. NB. This mixture is so to be exposed to the air, that lying under a Covering or Roof, and being open on the sides, it may be defended from the Rain, and nevertheless attract the air. If it shall be dried by the air, it must be moistened again with the Urine of Men or Beasts, that it may never be throughly dry. If these things be rightly performed, you shall have plenty of the best Salt-petre, from this matter, in the space of a year and an half, or two years at the most; which being extracted, purified, and boiled up, shooteth into very pure Crystals. The rest of the matter being again laid in its former place, under the covering or shed, and being ordered in the same manner, as before, will in the space of two years produce new Salt-Petre, which may be extracted and boiled up as before; for that mixture still remaineth good, provided it be moistened with Urine when dry, as was said. NB. He that desireth to acquire Salt-petre sooner, after the conjunction of the acid spirit with the ashes, and the precipitation and mortification of both, from that conjoined matter, by the pouring on of water, he may extract and boil up the Salt, and then dissolve the Salt in Urine, and digest it by Circulatory Vessels; by which means he may obtain the best Salt-petre in the space of one year. This labour of pressing the juice out of Wood, and at the same time of making Stones into Lime, may be used in all those Cities and Places where wood and stones are plenty. But if this operation were to be instituted in a Wood, there would be no need of a Furnace built with stone, seeing that the Pile of Wood might be covered all over with green Turfs, after the same manner which Colliers use in making their Charcoal, only with this difference, that here must be a hole in the side, to which the duct or pipe is to be adjoined. The juice being pressed out, the pile or stack is to be every where well closed, that the Air may have no passage, if you would preserve the Coals. All being cooled, the Coals may be taken out and sold, or put to necessary uses, so that the expressed juice, which being received in no Vessel, would have vanished in smoke, plainly costs nothing; but if you do not desire Coals, let them be burnt into ashes, that they may serve for the coagulating the spirit into salt, and afterwards by the help of the air, in a certain space of time transmute it into good Salt-Petre.

NB. It is here also to be noted, that the expressed juice carries along with it a sharp hot Oyl of a dark reddish colour, which is not to be cast away, but is to be poured upon the Ashes together with the acid Spirit, that putrefying with the Salts, it may with the rest put on the nature of Salt-petre. But he that will may apply the same to other uses; forasmuch as it is profitable for other things. Any Wood exposed to the Rain, or standing in the Water, easily rotting, being anointed with this Oyl, will be preserved, so that it will not so easily rot, seeing that the water cannot adhere to the Wood, but is forced to slide off, or is hindered from penetrating the Wood. Carters, or Waggoners may use the same instead of Grease to their Wheels and Axle-trees, especially when it is a little thickened with Suet or Rosin. But the best use of it that I yet know (if you except Salt-petre) is to dissolve and boil it with a sharp Lixivium made of Lime and Ashes, by which it becometh a very hot and penetrant Soap, procuring fertility; if a poor sandy ground be sprinkled with the same and moistened: For it rendereth it very fruitful; which thing it doth not only in Fields, but also in Trees and Vines, insomuch, that one Tun of it avails more in the fatening of Fields, than ten Cart Loads of Horse-dung or Cow-dung: And a Hogshead, or Tun of this Soap may be carried into Fields and Vineyards, far remote, more easily than ten Loads of Dung, which is carried to Vineyards situate in Rocky places with great labour, and no small charge.

NB. If this Soap be used for the fattening of Vines, too much of it is not to be used at a time, least the Vines grow too fat and luxuriant; therefore its moderate use is required, which needs not that exactness in the dunging of Arable Land: Although in that an excess brings damage, and indeed it is the excess of good things that doth harm. A Tree, or Vine being made too fat by dunging, grows luxuriant, and putteth forth more fruit than it can bear and bring to Maturity. The Wood it self becomes too fat and soft, so that in the Winter it is easily injured by the cold. Whence in all things a Mediocrity ought to be observed. This Black Soap made of the Oyl of Wood, is truly a very great gift of God, in those places where Sand renders the ground barren. Hence the admirable Wisdom of our Creator appeareth, as it were thus speaking to us: Ye rude, and unskilful men, wherefore do you leave this place uncultivated? Because you cannot sow it with any kind of Grain, I will that it shall produce wood, and afford you a matter, with which, if you will, you may render it fat. For it is sufficiently known, that Animals, and Vegetables rotting, dung the earth, and render it fat; which thing even the Rusticks have now learned, that they do the same without putrefying or rotting, when they cut down, and burn the Trees and Bushes, which had grown up in the Fields, during the long time of the War, and spread the Ashes on the ground, by which it is fatned. But that they know not how to save, invert, and use with the Ashes for dunging, the acid Spirit, and hot Oyl, which vanish in the burning, ought to seem strange to none, seeing that no man hath hitherto declared it to them. Nevertheless, I perswade my self that this way of dunging of Land, will come into use, in process of time, but I believe not quickly [here in Germany] by reason of that great quantity of grain which every place affordeth in this time of Peace. But if hereafter, a new War should happen (which God avert) and the Fields should lie many years untilled, through the want of Men, Horses, and other necessaries, then I believe, and not before, this necessary Art will be sought after.

But what other things the said juice of Wood is able to effect, we cannot here declare, by reason of our intended brevity: Yet this I will add, that if this acid Spirit be rectified, it may be used in the preparation of good Medicines, in Mechanick Arts, in the making of many fair Colours, from the extraction of Metals, Minerals, and Stones, and for all things for which common Vinegar is used; yea, far more commodiously, because it much exceedeth the common Wine, and Beer Vinegar in sharpness. And even it self alone is a Medicine which cureth many incurable Diseases; being mixed with warm water, and used in a Bath for washing the Body, is far more efficacious than those Baths which issue out of the Earth; especially in all Scabs, in Members relaxed by the French Palsie, Paralysis Gallica [I suppose he means the Venereal Lues] in Fistulous and stinking Ulcers in the Legs and other parts of the Body. Also in the Gout, Stone, Cramp, Sciatica, Palsie, Diseases of the Womb, and all sorts of sickness otherwise to be cured by the help of Baths, which this Vinegar pressed out of Wood, far exceedeth in Salubrious Vertues.

The same also doth the hot Oyl which is expelled by expression with the Spirit, which exerteth wonderful Virtues in curing those Ulcers and external affects. For which certainly, as a great gift, and to be easily found in all places, none of those who are burdened with grievous Diseases, can render sufficient thanks to the Almighty: But especially the Poor, who have not Money to buy Physick.

NB. Here also it ought to be observed, that those who use the Bath tempered with the juice of Wood, should before they enter into it drink some spoonfuls of this Vinegar. For this Vinegar by penetrating the whole Body, casteth out all things superfluous and noxious to nature by sweat, and openeth all Obstructions of the Liver, Spleen, and Lungs: And especially when the Vinegar is elicited from a Wood, or Herb, which is endowed with peculiar Virtues for the eradicating of those Diseases. As for Example: The acid Spirit of the Vine, Beech, Birch, and the like, taketh away the Obstructions of the Internal Bowels. That of the Oak, and other hard Woods, cureth the Corruption of the Blood, and all Diseases proceeding thence, as the Pox, Leprosie, external Ulcers of all sorts, Scabs, Fistula, and all open Sores. Also all Contractures or Cramps, Falling-sickness, Apoplexy, and Palsie. So the Vinegar of Ash, Cherry-tree, Plumb-tree, Sloe, or Bullace-tree, Medlar-tree, Arbute-tree, and the like Trees, which bear Fruits having Stones or Kernels, cure the Gout, and the Stone of the Reins and Bladder. That of Balsamick Herbs, as St. John’s Wort, Sage, Paul’s Betony, or Fleuellin, Sanicle, Betony, Lung-wort, Liver-wort, Saxifrage, and other like, taketh away the internal Hurts of the Liver and Lungs, and all inward affects arising from Blows, Falls, &c. So efficacious a Medicine is this juice of Wood, that the most costly Galenical Compositions are forced to give it place. In making the Bath one Pound of the acid Spirit is to be added to ten pints of water, and this quantity to be augmented, or diminished, according to the condition of the Patient and the Disease.

Before the use of the Bath, some drops of the Oyl may be adjoined to the spoonfulls of Spirit, which so fortifieth the Spirit, that it more readily penetrateth the body, more forcibly accosteth the Disease, and the sooner expelleth it. In Gouty Pains, and in the stone of the Kidneys, the same Oyl being rubbed upon the part with the Spirit, gives a relief not to be contemned. In brief, this juice of Woods and Herbs, if it be duly prepared and used, is able to shame and confound all the Apothecaries Shops of Galenical Medicines, notwithstanding their proud Furniture of Painted and Gilded Glasses and Boxes.

And I do not doubt but in process of time, that Physicians out of a good Conscience, will explode those unprofitable Coctions, and in their room institute better preparations, that God may have his due praise, and the miseries of the sick receive succour.

For although this acid water doth not contain the Virtues of the whole Herb, nevertheless it is to be reputed and used as an efficacious water of Herbs, in Medicine, seeing that that which is used in the Shops hath very little virtue, as daily experience witnesseth: It being nothing but the pure Phlegm of the Herb, the chief Virtues and Essence of the Herb remaining in the supposed fœces, although the water hath carried along with it something of the Smell and Taste. Look upon any dry Herb, which the heat of the Sun or Air hath deprived of all its Phlegm and Humidity, and see whether it be also deprived of its Smell, Taste, and Efficacy. And although in length of time it will lose all its Taste and Smell, nevertheless its chief Virtues yet lie hid in it. Yea, although its acetum be drawn from it by distillation, that an unskilful man would think that there remained no virtue at all in the remaining black Coals of Wood or Herbs, yet the most efficacious Virtues yet lie hid in the best Sulphur and Salt. And that great Virtue doth yet remain in the Coals, is not unknown to Rusticks, who in the Winter burn them to warm themselves, and boil their food, which thing they could never do by the Phlegm separated by distillation. Those black and contemptible Coals are of so great vertue, that they emulate the powers and properties of the most Noble Creature the Sun, for which cause they merit the name of Terrestrial Suns. For whatsoever the Astral and Sydereal Sun effecteth in the superiour Firmament, the same doth the Terrestrial Suns, viz. Coals, which are its Vicars, also effect. The superiour rendereth all things partakers of Life and Growth, the same doth also the inferiour Suns. In the Winter time when the Sun is far distant from us, all the Vegetables of the Earth are as it were dead: In the Spring upon his return, all things revive, grow, move, increase, and are nourished.

Insects themselves which have hid themselves in Holes and Caverns of the Earth to fly from Cold, and have lain as dead, do again come forth into the light. All which effects are produced by the superiour Sun. The same things also the inferiour Sun can effect. For when Flies, Spiders, and other like Insects in any Parlour or Chamber, to shun the cold, betake themselves to Holes and Chinks, and there lie as it were dead; the first heat they perceive by the making of a fire in that room, recover their former life, and again creep out of their hiding places, as upon the Suns approaching us in the Spring. Yea, if in such a Room made hot, there had been before reposited great Insects, as Frogs, Snakes, Lizards, and the like, as also Herbs killed by the cold, they would revive, recover strength and grow equally as if they had been illustrated by the Rays of the great Elementary Sun. Therefore if this Contemptible Coal, which in the judgment of the unskilful is deprived of all its Juice and Virtue, can perform these things; what a Medicine think you may be prepared by the help of Art of such a Coal?

But some Putatious Physician may here ask; who can prepare any Medicine from so dry and insipid a Coal? It can neither be dissolved by the strongest Corrosive Liquor, nor by the most intense fire, if no air come to it: of which, if the least Portion shall touch it, it presently conceiveth flame, and is consumed, so that nothing of it remains but a few ashes mixt with a little Salt. And those Virtues which refresh all things living, and revive the dead, all perish by Combustion, and vanish in smoak, which could they be taken and preserved, might doubtless afford a Medicine of great moment. To this I answer: wherefore cannot so great an efficacy be preserved, and used for the making of a good Medicine, before that it vanisheth by burning, and flieth into the air? Whatsoever Philosopher is ignorant of the manner of effecting this, truly he is a weak Philosopher, who ought to blush in that he setteth himself before others, and contemneth them who exceed himself in Learning and Science. He that knoweth not how to use any palpable and coagulated matter, before it be consumed by burning, and vanisheth away, by what means will he elicit the same out of its Chaos, and concentrate it? But that the way of freeing this Noble Sulphur from its Bonds and Keepers, is not known to everyone, is no wonder. For it will not come at every call. Of all the Philosophers, there is none who more clearly and openly teacheth by what means it may be delivered from its Bonds, than Sandivogius, who expresly saith, That this Sulphur lies hid and is held Captive in an obscure or dark prison, and kept by very strong keepers. But that Salt only in the conflict or fight, gave him a deadly wound. No Man hath spoken more clearly than this worthy Author. Therefore he that knoweth not how to extricate that Vital virtue from its bonds, and how to use it in Medicine, let him read the above cited Sandivogius, who will clearly instruct him. If he cannot learn of him, there is no reason why any one should labour to help him.

I will propose the matter by a similitude; a Man is compounded of three things, viz. Body, Soul, and Spirit; The Body is visible, immoveable, gross, earthy, and corruptible: The Spirit is invisible, movable, living, and nevertheless mortal; But the Soul of Man, which is his most noble part, is immortal.

In like manner, there is also a certain Anima or Vital Principle in Vegetables and Minerals, although there are few who know how to extract it. Therefore as in Man the Soul is the most noble part; to which the Spirit is inferiour, and the Body the lowest or vilest; so it is also with Vegetables and Minerals. To acquire the Anima or Vital Principle of any Vegetable or Mineral, that fixed and constant Anima is to be separated by the help of Art, from the gross, unprofitable, and dead body. For as long as the gross body adhereth to this noble Principle, so long it cannot move it self in a due manner, nor demonstrate its nobility, but is held Captive by its gross body, till it be set at liberty, by some body who knows how to dissolve its bonds. Being freed from its bonds, and the gross body laid aside, it can presently exert its power. Therefore let this be the principal care of Physicians, that instead of a body dead, and destitute of Virtue, they labour to attain the fixed and living Anima of Vegetables, that using that in the cure of diseases they may perform far greater things than now they do.

I have here inserted this discourse, only for this cause, that I might shew that a whole or intire body is of very little moment, and that that thing whereby any Good is to be effected in Medicine, is to be found only in the most noble part, to wit, the Anima.

And even, as in Minerals, besides a fixed and incombustible Sulphur, there is also found another, combustible and fugacious: so also there is found a twofold Sulphur in Vegetables, in the destilling of which, by a Retort, an Oil is expelled, together with the acid Spirit and Phlegm, which indeed hath its virtues, but can in no wise perform those things which that part remaining in the black Coals is wont to effect. For by how much a Medicine shall be more fixed and constant, by so much the more do they enter and encounter long and fixed diseases; so on the contrary, fugacious medicines are found less efficacious in eradicating the same.

What I have said concerning Vegetables, viz. That there is in them a volatile and fugacious spirit, and a constant fixed Anima; the same is also to be understood of Minerals, which besides a combustible Sulphur, possess also a fixed and constant Anima.

But whosoever knoweth how to conjoin the Anima of Vegetables with the Anima of Minerals, hath obtained a Medicine which is able, after a wonderful manner, to corroborate the Vital Spirit in Man. For the Animæ of Vegetables and Minerals, are the Rays of the Sun coagulated, which necessarily contain a vivifying or enlivening power, seeing that the sun maketh all things partakers of Life.

And a man, if he only beholds the sun, or its Vicar the fire, the earthly sun, although he be in some very deep and cold place under ground, where he cannot feel its warming and enlivening power; yet he shall perceive his Heart to be recreated and strengthened by the bare aspect of it: But how much greater a recreation and corroboration would he perceive, if he should take the Anima of Wine, or of some other Herb conjoined with the Anima of Gold, for the curing of his body, with both which it hath a great familiarity; for like rejoiceth in like, and desireth to be joined to it: And therefore it ought to seem strange to no man, that I assert, the humidum radicale of the humane body may be augmented by the Animæ of Vegetables and of Gold: For the Anima of Vegetables is nothing else but an essential universal salt, which is found in all things.

Seeing therefore that Philosophers confess, that the redness of gold and whiteness of silver may be encreased by its own universal salt, it is reasonable for us to acquiess in the same opinion, and to maintain it against those that erre. A visible and palpable demonstration is to be credited. Nevertheless I easily perswade my self, that this discourse of mine will not be credited by many, which I cannot help. It contenteth me, that I have written the Truth, and lighted a Candle to my Neighbour.

After one and the same manner, of Wood of little or no worth, I have shewed the making of Salt-petre, for Souldiers, Gardeners, Vintners, and Husband-men, fit for the dunging of Orchards, Vineyards, Fields, and Meadows; of commodious Baths, for the Sick; of a good Vinegar for Chymists and Apothecaries, necessary for many extractions. It now remains, that I also offer a Gift to the Owners of Metallick Mines. If they shall humect or moisten the Calx viva, or Lime made of stones, in the Press, as we have taught, with the Acetum or Vinegar of Wood, they shall obtain a cheap Flux, by which those hard and untractable stones digged out of metallick Veins, may easily be melted; for the acid spirit of Wood is fixed by the Lime, and converted into a salt, causing an easie Flux. Nevertheless, this salt will be of greater profit to Husband-men, for the dunging and fattening their Fields (for whose sake I also describe it) than in the melting of Mineral bodies. Physicians may use the noble and efficacious juice of Wood, for the happy cure of many incurable diseases, and to their own honour and profit. This Vinegar of Wood being exposed in Hogsheads to the cold in Winter, that it may be frozen to Ice, the Phlegm only freezeth, but the sharp spirit, with the Oil, is not turned into Ice, but remaineth in the middle of the Hogshead so sharp, that it corrodeth metals like Aqua-fortis. If Princes and Great men would be pleased to take care that the Wood in their Dominions (otherwise rotting in the Woods) might be turned into Salt-Petre, they would do well, and it would not repent them of their labour, seeing there is a time at hand, in which Salt-Petre will be much wanted.

There is yet another secret, which for the sake of Country-men I ought to discover, which will yield them no small profit; which is this: If Hop-poles be burnt at the ends which are to go into the Earth, and those burnt ends dipt in the Oil of Wood, that they may imbibe or suck in that fatness, and afterwards set into the earth, they admit no humidity or moisture, which otherwise they are wont to do, being every year diminished in that part which standeth in the earth. It also cometh to pass, that they communicate their fatness to the vines and stalks of the Hops to which they are joined, and render them more fat and fruitful, by this means affording a twofold profit, first in preserving the Hop-poles from rotting a longer time than they are wont to last. The other is, That the Roots of the Vines and Hops, drawing fatness and nourishment from the bottoms of the poles grow the faster, and are more fruitful. Moreover, those ends of the poles, in length of time growing rotten, yet there is no loss of the Oil, but still the same profit remaineth, seeing that those rotten ends of the poles being taken up and planted again in the earth with the Roots of Hops, they will afford them nourishment for some years, better than if they had been dunged with dung. In like manner, by the help of this Oil of Wood, strong and durable quick-hedges may be made for the fencing in of Vineyards, Orchards, Gardens, and Hop-yards, by which Beasts and Thieves may be kept out. For this purpose the sharp end of the stakes fit for the Hedges, are to be put into the Fire till they grow black, and then whilst they are hot, be dipped into the Oil, that they may well imbibe the same.

With these, being drove into the ground after the usual manner, an Hedge may be made by planting a young shoot or set of Thorn, Crab-tree, &c. all along between the Stakes. Those sets or sprigs, which otherwise, growing but slowly, are many years before they come to a requisite height and thickness, their roots now obtaining fatness and nourishment from this Oil, arrive to maturity in less than half the usual time, and become a thick and strong Quick-hedge before the Stakes are rotten. Moreover, there is no danger of wild Beasts coming into those places where the Hedge stakes are imbrewed with this Oil, seeing that wild Beasts shun all strong odours, and dare not approach them. If you shall imbibe Hempen-Cords, or such as are made of the Bark of Trees twisted together with Grass, with the said Oil, and then bind them about Fruit-trees, it will hinder the creeping up of Spiders, Ants, or Pismires, Palmer or Canker-Worms, and other the like Insects, which are wont to damnifie Fruit; inasmuch as those Insects plainly abhor such hot Oils. By this means also may Rats and Mice be hindered from creeping up Hovel-posts, and devouring the Grain.

There is yet another manner of promoting the dunging of Fields, and the happy growth of Seeds, and not only those Fields which are lean and sandy, to which Cow-dung may be used, but also those which are hard and craggy, in which neither sand nor any dust of Earth is found.

But in making manifest this Artifice to the whole World, my intention is not that the World should thereby be inriched with great profit, as I have endeavoured by describing the manner of Dunging poor Sandy Land, by the acid juice of Wood. My Scope or end is only this, That every man may see and consider how many wonderful things may be effected with wood and shrubs, which are every where found in great quantity, and nevertheless are of no use or profit.

Who would credit any man, affirming, that it might be effected, that not only Grain, but all sorts of Trees, and excellent Vines should grow in any hard and naked Rock, without the addition of any Earth or Dung? Truly, I believe that there is no man in the World, to whom this will seem likely. This will more amaze Farnner, with his whole Crew, than my Miraculum Mundi did. Yet because the thing may be done, I cannot forbear to divulge the Artifice, only to this end, that I may subject the Divine Wonders to the eyes of the blinded World. But yet it cannot be, but that it will be profitable in many places, in those especially which lie near Rivers, and afford Wine; such are those which lie upon the Mœne, Mosell, Necker, Rhine, Danube, and other the like Rivers, where great and craggy Mountains frequently occurr; in which having the heat of the Sun all the day, Vines might be commodiously planted, if Earth and Dung could be carried thither. Certainly Vines grow no where better than in Rocks and Craggs, into whose clefts and cracks they insinuate their roots, that they may thence attract to themselves nourishment, which few other Plants are wont to do: And because for the most part much Wood grows about such Rocks, it would be worth while to press out its juice, by which the hard Rocks might be reduced into a soft Dust, fit for the Reception of Vines, which might be performed by this operation; which nevertheless would not be necessary to undertake, but for the manifesting of the wonders of God to the unskilful, and shewing that such things may be done. If any desireth to plant in a place of this sort, in which Vines or Trees growing freely in rocky and stony places, as Cherry-trees, Plumb-trees, Service-trees, and others, bearing Fruits which have Stones; at the beginning, a little hole is to be cut in the Rock by the help of Masons Tools, which is to be filled with the Vinegar of Wood; which being done, the hole is to be covered to keep off the Rain. After some daies, let him see whether the Vinegar hath insinuated it self into the Rock, and again fill up the hole with fresh Vinegar, and cover it with a Stone, as before. And this Labour is to be repeated in the Summer time so often, till the Rock hath drunk up much Vinegar, and be thereby so softned for the space of an Ell in length, breadth, and depth, that it may be easily dug up with a sharp Instrument, and become a great hole; the matter digged out is again to be cast into the hole, and to be again filled with the Vinegar of Wood, and covered with stones, and so left till all the matter grows so soft, that it may be crumbled to pieces with the fingers. And in the Autumn, when Trees have lost their Leaves, or in the Spring, before the Leaves come forth, viz. in the Month of March, Vines or Trees are to be planted in the matter contained in the hole, and the matter to be trampled close down about their Roots, then all to be wetted by the pouring on of Water, and the event to be committed to God. So the Vines or Trees grow as well as if they had been planted in other manured ground. The reason is this; Because the Rocks consisting not of Sand, but of stones, fit for the making of Lime, do contain much Salt-Petre, as also the acid juice of Wood, partaketh of the same nature, this, by corroding the Rock, dissolveth the Salt-Petre in the stone, and setteth it free, and at the same time loseth its own corrosive Acrimony, so that it cannot hurt the Roots of Vegetables, but is like to Cow-dung or rather better, for it fatteneth and nourisheth the Roots better. Therefore a Tree or Vine planted after this manner in a Rock, if it shall once put forth, afterwards dieth not, but the Roots insinuating themselves into the Clefts of the Rock, seek their own nourishment. Nevertheless every Winter when the Leaves are fallen off, some of that acid juice is to be poured to the Trunk of the Tree or Vine, that during the Winter, it may again soften some Portion of the stone, which will afford new matter of nourishment to the Roots. And by thus affusing of fresh juice every year, there will be no need of Earth or Dung, seeing that the Stone is changed into earth and dung by the juice of the wood.

Although this Arcanum will seem a thing impossible to many, yet it is most true, of which, if any will make trial, he may easily do it in this manner: Let him get a stone which doth not consist of sand, but of such of which Lime is made, which being exposed to the Sun, let him pour upon it the acid Liquor of Wood; which when the stone shall have well imbibed or drank in, let him pour on more, and repeat this labour so often, till the stone be rendered so soft, as it may be rubbed to powder between the fingers. In this matter, rubbed or ground small, let him sow any Seed, which will sprout forth thence, as if it had been sowed in any good earth: The reason we have already declared, viz. because the stone is converted into earth, having its own Salt-Petre, or proper Dung in it self, and moreover, changing the juice of wood into Salt-Petre. He who rightly understandeth and followeth my Doctrine, and shall set about the Work with diligence, will without doubt attain his end. But if he tries with a Sandy stone, he will effect nothing. For stones of this sort want a nourishing Salt, and they wholly refuse solution by the Liquor of Wood, so far are they from imbibing, coagulating, and changing it into a Dungy Salt. But after the following manner any one may prove, that natural Salt-Petre may be made of the stones of which Lime is made, and the juice of Wood. Let him take some pieces of this sort of Lime-stone, not yet burnt (for when burnt, it is much more facile, as I have taught) and immerge or dip them all over in the Vinegar of Wood, and dry them in the heat of the Sun, or some other warm place, and let him repeat this labour so often until they be so soft that they may be rubbed or ground to pieces like Earth. From this ground matter extract the Salt with Rain-water, which will be plainly like to Salt-Petre. So of the Stone is made Earth; of the Salt of that Stone, and the Vinegar of Wood, Salt-Petre; or a salt equally Serving with the Dung of Cows or Sheep, for the dunging of all Vegetables.

Nevertheless we have not written these things to that end, as if it were necessary to plant Rocks with Vines, by the help of the Vinegar of Wood. Our purpose is only to set forth how the great efficacy of the juice of Wood may be known, and how by its help, fertility may be procured even to the hardest Rocks, which being hitherto unknown and unheard of, my diligent search and enquiry hath now brought to light. Let it not seem absurd to any, that I ascribe so great power to the Vinegar of Wood; for common Vinegar doth the same thing in softening of hard Rocks: Why then should not this acid juice of Wood do it, which far exceeds the common in strength and sharpness? It is said, that Hannibal made a passage through the Alps, for himself and his Army, softening the Rocks by the benefit of Vinegar; what Vinegar that was, Histories do not mention. Perhaps it was the Vinegar of Wine; but if he had had the Vinegar of Wood, he might sooner have attained his desire.

This Arcanum, without doubt, will give occasion of finding out many other profitable things, by the help of this Vinegar. I have opened the way, let another come, who by searching further may enlarge it, that thereby some perfection may the sooner be acquired. There are many things lie hidden in Nature, which through our sloth and negligence not being sought after, yield no profit to Mankind. But I doubt not but time will produce sedulous men, who will make a further progress in this Vinegar, so that much profit may redound from it.

There is found another kind of stones, which for the most part is used for the building of Houses, which being soft, is easily cut, so that steps or stairs, and Window-frames are made of it. It is to be reduced by the help of Fire into a Calx of a white, ashy, and reddish colour; it also refuseth to be melted; nor is it like to Sandy stones, but is Partaker of both natures, and contains much Salt-Petre. But neither by its reduction into a Calx, nor by the pouring on of water, can it be extorted from them, except it be first prepared after a singular manner, for then it yields to water; concerning which thing I have written a peculiar Treatise, which God willing shall shortly come forth. There are whole Mountains of this sort of stone, containing a great Treasure of Salt-Petre, which hath hitherto been known to none.

These few things I was willing to offer to Country-men, concerning the pressing of wood, and the utility thereof. The Circulatory Vessels in which the juice of the wood, and all the salts of the Air are animated by an uncessant motion, and converted into Salt-Petre, I will not divulge at this time, but reserve them for my self and my Friends. [These are described in the Third Part of The Prosperity of Germany.]

In the mean time this excellent Art will not sleep, but will be exercised in many places. Now whosoever shall need the same, he will know what is to be done. For I have determined to bestow the same for the good of my Neighbour, lest it should be buried with me in oblivion.

I have also an Artificial Invention (which is taught in The Prosperity of Germany) of turning common salt in the space of a few hours, so that it shall be plainly like Salt-Petre, for the enriching of poor, lean fields; and yet an hundred weight of it will scarce cost a Doller (which is about 4 s. 6 d.) Which is indeed a singular Gift of God in these last times, which will be highly profitable both to the Rich and Poor, in all places of the World. For if the Culture of Wine and Corn shall every where become better, and more profitable, by the help of this Art, it cannot be, but that all men will receive profit, and obtain a more commodious way of living.

For by this Art, not only all Fields, whether they have lately brought forth Fruit, or whether they have lain fallow, and for some time brought forth nothing, are brought to that condition, that they may bear Fruit every year: but also barren places, which would never bring forth any Fruit, are rendered fertile, and fit to bear Fruit; so that no place can be found in the world, how barren soever it be, which by this medium may not be rendered fertile. Moreover, this Art is to be greatly esteemed, because by it ground may be fattened in those places where no Cattel are found, and therefore afford no dung; seeing that hitherto no other than the ordinary way of dunging hath been known.

So also in places far remote from the Dwellings of men, to which Dung cannot be carried, this Art may be exercised with great profit; especially when Dung is difficult to be procured, or costs dear, and is not carried to those remote places without great charge, for which reason they cannot be tilled, but are forced to lie uncultivated.

Seeing that one Hogshead of my fattening Salt can effect more than some Cart-loads of common Dung. Nevertheless this is to be noted, That when any Field dunged with the said salt, is to be sowed with Corn, the seed is first to be macerated or steeped for one night in water, in which that salt is dissolved. For being so prepared, it will grow faster than if it had been committed to the Earth, without any foregoing maceration.

Consider, when the Souldiers have taken away the Horses and Carts, carried away the Oxen, devoured the Cows and Sheep, and wasted the whole Country, by what means shall the wasted Fields be dunged and restored to the Husband-man, that returning to their former fruitfulness, he may reap from them the expected Fruit.

Indeed, in time of Peace, when Horses and Oxen abound both for the ploughing of the ground, and making of Dung, Dung is alwaies of worth, there never being too much of it, and therefore this my Invention may bring not a little profit. Whence it may be of a far greater advantage in those places, where (by the Divine permission) those Locusts have eaten up all things. Ought we not then to receive so excellent a Gift of God with all Thankfulness?

The Omnipotent GOD give to us all His Grace, that we may shun all temporal and carnal Security, as the deceitful snare of the Devil, and seek after that which is eternal, constant, and perpetual. Amen.

Although I had determined to treat of this Arcanum, with other excellent uses of Salt-Petre in the emendation of Metals, in the Third Part of The Prosperity of Germany; yet for certain reasons I have deferred the publishing of that Book for some time; but considering my profitable Inventions of making Salt-Petre, and not doubting but that there will be found men who will put Salt-Petre to better uses than that of making Gun-powder, I could not forbear here to describe one good and profitable use of the said salt in the emendation of Metals, which is free for any boldly to experience, seeing that I have written the very Truth. He that shall follow the sence of my words, and hath some skill in metallick Labours, will not lose his pains, but will thence reap no contemptible profit. But if any man would perswade himself that such a work is to be done without labour and trouble, and great Masses of Gold to be obtained with idleness, he will be greatly deceived, not considering that this requires his putting his hand to the plough, and using great diligence.

I have described the following Operation openly and clearly; affirming, that it will succeed to the Operator, according to my description. If any shall erre in the performance, let him blame himself and his own ignorance, and not me. For in this process all things are plain, and to be understood according to the Letter, and may also be performed by an easie imitation.

R. of Copper one part, of Gold or Silver two parts, and of Regulus Martis three parts, all which melt together in a good and well-covered Crucible, taking great heed that no Coals fall into the Crucible and corrupt the Work. All being melted, and the cover taken off, yet warily that no Coals fall into the Crucible, cast in as much Salt-Petre, well dried and powdered, as there is of Copper and Regulus in the Crucible, to the melted matter, and again cover the Crucible, with the same caution about the Coals, which so put about the Crucible, that they may not lie upon its Cover, but it may be at liberty, to be commodiously lifted up with the Tongs for the inspecting the Mass in the Crucible. For if the Fire should be too great, the Salt-Petre would boil over the Crucible, and inferr loss. And this may easily happen, seeing that the Salt-Petre entring and working upon the Regulus and Copper, swelleth and riseth up. Wherefore it is necessary, that this Work should be done in such a Furnace, as I have described in the Fourth Part of my Furnaces, having its doors, by which the Fire may be governed, and rendered stronger or weaker.

After that the Salt-Petre hath imbibed the Regulus and Copper, and turned them into a reddish Scoria, which is wont to be done in the space of a quarter or half an hour, the lower door being opened, the upper one must be shut, that the Fire becoming stronger, may melt the Scoria, till they flow like water; which when you see, by lifting up the Cover a little, remove the Coals about the upper part of the Crucible, and take off the Cover, and having taken good hold of the Crucible with your Tongs, lift it out of the Furnace, and pour out the melted matter into a melting Cup or Cone, [Such a one is described by its Figure in the Fourth Part of Furnaces.] being first heat, and well smeared within with Wax; in the bottom of which, when cold, there will be a Regulus of pure Gold, which being freed from the Scoria, will be so much encreased in weight, as it hath attracted from the Copper and Regulus Martis, which will be the fiftieth part of the weight of the Gold.

The red Scoria, which have a fiery taste upon the Tongue, contain the Salt-Petre, Copper, and Regulus reduced into a Scoria; which if you would separate from the Salt-petre, as soon as you have parted it from the Regulus, put it again into the Crucible in the Furnace, put a Coal to it in the Crucible, which being well covered, let it again flow well for a quarter of an hour. In this Operation, the Coal or Coals put to the Metals, viz. the Copper and Regulus of Antimony, will separate them by precipitation from the Salt-Petre, so that they will become a Regulus together, and the fixed Salt-Petre will be separated, and rest upon the Regulus, from which being cooled, it may be removed by knocking it off. If the operation be rightly performed, you will recover almost all the Regulus and Copper: but little also of the Salt-Petre is lost, which hath now put on another nature, becomes fixt, and answereth in virtue to the salt of Tartar. NB. Because those Scoria cannot be so perfectly removed from the Salt-Petre by the Coals, but it still retaineth somewhat of the Copper and Regulus, which the Coals could not precipitate; they may be kept in some warm place, lest they be dissolved by the air, till you have a quantity of them; which being reduced by burning Coals, may yield their Metal. Of which more shall be said anon.

This Labour, although it squares not with the capacity of the rude and unskilful, nevertheless it is easie to be done by those who have any knowledge in the melting of Metals. But all the manners of operating cannot be so accurately delivered, that every unskilful man should presently be rendered capable of understanding them; I write the Truth openly, and he that well understandeth me, may rejoice with profit. I write not to unskilful Tyro’s, but only to those who know how to handle Metals in the Fire. It may be here asked, Whether this augmentation of the Gold, ariseth from the Copper, or from the Regulus of Antimony? I answer, from both, but more from the Copper than from the Regulus. For there is no Copper or Antimony found, from which Gold is not elicited after the aforesaid manner, seeing that there is in both an invisible and spiritual Gold, nevertheless one containeth more than another; and being melted with Gold, give it forth to the same, which also attracteth it. Therefore as often as Copper, and Regulus of Antimony, and Salt-petre shall be melted together with Gold, so often will the Gold receive an encrease; so that this Labour being repeated eight or ten times every day, there will be an augmentation of the Gold not to be contemned, for besides all the Cost, it will afford the daily Gain of one Floren out of an hundred. (A Floren is 2 s. in Germany, about two and twenty pence value in our Money.) This is certainly a profit to those who will put their Money to Usury, much more honourable and safe than their trusting it in the hands of others.

But seeing that this Labour is to be performed in Crucibles, (and that too in large ones, if the gain aforesaid be expected) it doth not want its trouble and difficulties; for if a man will use great Crucibles, he can hardly perform the Operation above three or four times in a day; and if he use small ones, although it be ten or eleven times repeated in a day, yet the profit will be very small. I will therefore here appoint a way to do it without Crucibles, upon Hearths instead of Crucibles, which neither let out the melted matter by running over, or by their cracking or breaking, as Crucibles are wont to do, but alwaies remaining in the Oven or Furnace, save the trouble of putting in and taking out of the Fire. For Crucibles, how good soever they be, being exposed to the cold Air, by taking out, and thence being suddenly again put into a great heat, are very easily broken. From whence it is manifest, that great danger of losing some of the Gold attends the use of great Crucibles, so that their use is to be abstained from, altho’ the Work it self be of great profit. But good strong Hearths may be used for this Labour, without all danger; for as long as they are left in the Furnace, so long they are good, and the melted Mass doth not flow out. If I had not found out this way of working with Hearths, I should not have divulged this operation, which is as followeth.

An Iron Ring or Hoop is to be made, either square or round, of the thickness of one finger, and four fingers high (or deep) one side being a little narrower or lesser in compass than the other; being well smoothed or polished on its inside, having two ears or handles, whose magnitude and space will be known by the quantity of the matter which is to be daily handled. To prepare the Focus or Hearth, place your Ring or Hoop upon some smooth stone, and then put into it, so standing, your Earth, being first rightly prepared, (for this purpose our Stafford-shire Clay is excellent, as also for making of Crucibles to abide the Fire) so that it may a little exceed the upper superficies of your Hoop, force it down strongly with a broad Iron Hammer, by beating or knocking it in, and what riseth above the top of the Hoop, cut off with a Knife, that it may be even with the Ring; then remove it with the Ring, and strew upon the stone some fine sand, or rather the fine powder of broken Crucibles, upon which set the Ring, with the bottom upwards, that the other side, which before lay upon the stone, may be wrought in with the Hammer, as the first, so that the Ring or Mould may be exactly filled with the Earth. The Focus or Hearth being prepared in this manner, the larger side thereof is to be so excavated or hollowed away by a bowed or crooked Knife, having two handles, so that the rotundity declining from the Superfices of the Ring, even to its middle, where inclining it self, it may keep the thickness almost of a finger at the top or superficities of the Ring, and so it will become like a Vessel or Pan, having a round or spherical Cavity, such Hearths or Tests are wont to be prepared of Ashes, for the bringing of Gold and Silver to a purity in Metallick Mines, Mints, &c. at length that hollowed roundness is every where to be smoothed with a smooth and round Hammer or Mallet, and after the smoothing, the whole Test being inverted with the Hoop, is to be set upon a Board, without stirring it; if the inside of the Hoop or Ring were before besmeared well with Oil, it will the easier come off of the Test, which being exposed to the Air, and dried a little, is then to be set in the heat of the Sun or warm Furnace, that all the humidity being taken away, it may obtain its requisite dryness, before it be put into the Furnace to endure the Fire; for except it be very well dried, it will crack or chap in the Furnace, and be wholly unprofitable for this Work.

The Test being taken out of the Ring, and set by, the inside of the Ring is again to be anointed with Oil or Grease, for the making of another Test, of which so many are to be made as need requires, or the quantity of the prepared Earth will allow. The earth that was left in the hollowing of the first being mixed with the rest, whilst it is yet moist, serveth again, so that there is no waste or loss of the Earth. The same earth also serves for the making of the Covers or arched Roofs with which the Tests are to be covered, to keep the Coals from falling into the melted matter. NB. There is no need of having two Hammers, seeing that one sufficeth, having one end of a hands breadth, and smooth, and the other end round.

First, a Type or Mold is to be made of Wood, answering to the bigness of the Test, but not with one Handle, as those are made for the purifying of silver, but with two oblong Necks, and without Chaps or Chinks, which otherwise are wont to happen, that so the Cover may remain entire. Then to this wooden Mould the Earth is to be applied, and the Cover to be wrought in the usual manner.

The Furnace is so to be built, that it may have within-side the space of an hands breadth all round the Test from its Walls, for Coals, the Test standing in the middle; so that the magnitude of the Furnace is to be proportionable to that of the Test, and may be either round or square, provided it be built with good Bricks, or fit Stones, and Lute, or Earth rightly prepared. There ought to be at least a span between the bottom and the grate, which also ought not to be fastened to the Furnace, but standing upon four Feet, that it may be taken in and out by the foreside of the Furnace (when need requires) being alwaies open. Let the Furnace rise above the Grate the heighth of a span, being every way close, having no door. Upon this heighth of a span a hole is to be left of an hands breadth and heighth, by which the Test may be inspected, and the mixed Metals put in and taken out, and the Fire may have its passage. NB. But if the Test should be above a span over, which would also cause the Furnace to be the greater; then that hole being too little, would not allow a sufficient passage for the Fire; therefore the hole is to bear a due proportion to them. From this hole, nourishing the Fire by its ventilation, the Furnace is yet to be carried up the heighth of two spans, to its upper hole or top, where the Coals are to be put in. Moreover, an Iron Cover is to be made with hollow Superficies, with Iron Buttons, or little Knobs infixed, by which the Lute being put on, may stick fast; the Convex or upper part of the Cover must have a Handle, by which it may be lifted up when the Coals are to be put in, and afterwards put down again to shut the Furnace. See the Figure of this Furnace, in all its parts, at the beginning of this Continuation of Miraculum Mundi, noted at the top with Pag. 62.

A, The Furnace, as it is working.

B, The lower part of the Furnace open.

C, The upper part of the same.

D, The Grate.

E, The Hearth or Test.

F, The Muffle that belongs to the Hearth.

G, The Cover of the Furnace, with which it is to be covered when the Coals are in and at work.

H, The Vent for the Smoak.

When you will work with the Furnace, first put in the Grate, and upon it the foot or prop made of firm Lute, and upon it the prepared Test, and upon the Test its Cover or Muffle, the foremost neck of which ought to come close to the hole on the foreside of the Furnace, and the hindmost neck to touch the back of the same. The foot also which supports the Test, ought to touch the fore-part of the Furnace, that the space between the Test and the Wall of the Furnace, may be well stopt or closed. Also, if the neck of the Cover or Muffle doth not fit close enough to the foremost Wall, the joints are to be well closed with Lute mixed with Hair, that the Fire may have no passage by them, but may pass through the hindmost neck of the said Cover, and under the Cover it self into the Test, and thence out of the foremost neck. If the Fire shall have any other passage by the foremost neck, the heat will not be Sufficient to melt the Metal. Therefore the chief Artifice concerning this thing, is the building of the Furnace in due form and proportion. An Iron door is to be fitted to the Furnace under the Grate, for the governing the Fire, by which it may be encreased or diminished, as need shall require. And the other hole in the superiour and fore-part of the Furnace, by which the Metals are put in and taken out of the Test, is also to have a door, that necessity requiring, the fire may be governed, and if too great, it may be restrained. To this also a little Chimney or Funnel is to be fitted, which may receive and carry away the noxious fumes of the Metals and Coals, that they may not hurt the Operator. All these things being rightly prepared, the Furnace being well dried, is to be filled with Coals, and to be covered with its Cover, a lighted Coal or two being put next the Grate, the doors are to be shut, that the Fire may kindle by degrees, by which the danger of breaking the Test, and its Cover, the Muffle, by a sudden heat, may be avoided. The Furnace, Test, and Muffle, being all red hot, the Metals (viz. the Gold which is to be augmented, and the Copper and Regulus of Antimony, from which the augmentation is expected) are to be put upon the Test with an Iron Ladle, the great door below, and the little one above, are to be opened, that the Fire growing more powerful, may forthwith melt the Metals on the Test, which being rightly melted, a little dry Salt-petre in powder is to be cast in upon them with an Iron Ladle, which will presently change a portion of the melted matter into a Scoria: When it flows no longer, but ceaseth from operating on the Metals, lying upon them like Dross, a little more Salt-petre is to be cast upon the melted Metals, which will again change part of them into Scoria. This Injection of Salt-Petre is to be continued so long, until the Scoria shall be no longer hard, but remain liquid like Water, which is a sign that the Salt-petre hath abstracted the Copper and Regulus of Antimony from the Gold, and its operation to be finished. And so much Regulus of Antimony and Copper is not to be put upon the Test, [I believe the word not is an errour of the Printer, in the Copy, and ought to be left out] that it, when a due portion of Salt-Petre shall be added, may be full to the brim, and the Coals not be burnt out in vain, in the empty Test, which is well to be noted. The fluid Scoria of the Salt-Petre, Copper, and Regulus of Antimony, are so long to be kept in Flux upon the Gold, as you think the Test can suffer it; for by how much the longer the Gold shall remain in its Flux, under these Scoria, so much the more of spiritual Gold it will attract from them, and render it corporeal; and the Gain will be so much the greater. Nevertheless, for the greater certainty sake, after the Scoria have lain ten or twelve hours in Flux upon the Gold, they may be taken out of the Test, to see whether the Test be yet strong enough to sustain them longer in flux, because in a continual flux they are wont to attenuate and perforate the Test with holes, especially if they were not prepared of good Earth, which is able to endure the Fire. Therefore, if you find the test yet strong and thick, and not perforated with holes, you may again add the Scoria to the Gold lying in the test, and keep them so long in flux, as you think the test will hold good. When the Scoria condense themselves, and flow with difficulty, a little fresh Salt-petre is to be added, by which being reduced to a thinner flux, they may give nourishment and encrease to the Gold, which in this operation hath the place of a seed, as the Copper and Regulus of Antimony supply the place of the earth, by affording aliment and augmentation to the Gold; the Salt-petre is in the stead of Rain, which moisteneth the Earth, and rendereth it fruitful; therefore by how much the longer the Gold lieth and groweth in this Earth, so much the more encrease it obtaineth. After the test is no longer fit to bear the fire, or you would leave working, open the lower door of the Furnace, and take off the Cover from the top, that the heat of the fire may be diverted from the test, and the Scoria grow thick, and the Gold under them hard, draw out the Scoria by degrees with an Iron Hook, from the Gold, that it may remain in the test intire, and in one compact Mass, and not be mixed with the Scoria, like Grains, and occasion loss. All the Scoria being taken out, the Gold is to be freed from the test with a thin sharp-pointed Iron, then taken out with the tongs, and weighed, to see what encrease it hath got.

NB. That as long as the Test keeps firm and good, it were better not to take out the mass, but to be left upon the Gold in continual flux. This is a Labour not to be despised, seeing that the first Coals being burnt out, more are to be added only; so that this operation may be continued for some daies, without intermission, provided the Tests be well made, which also ought to be done if you expect any profit; of which you need in no wise doubt, if the operation be rightly instituted; especially if the Antimony and Iron, of which the Regulus is made, be good: For the more Gold the Antimony, Iron, and Copper shall contain, the more volatile Gold the fixed Gold which is melted under them, will attract to it self. But if you want such Metals as are rich in Gold, and are forced to be content with the common, the Gold will nevertheless get an encrease in the Operation. NB. When Metals containing Gold are to be had, there is no need to keep the first Scoria in so long a flux upon the Gold, seeing that presently after the Copper and Regulus of Antimony shall be turned into Scoria by the Salt-petre, they may be removed from the Gold with an Iron Hook, and new Metals forthwith added, and again reduced into Scoria by the Salt-petre. This labour of removing the Scoria, and adding fresh Metals, being long continued, will add the greater encrease to the Gold, because Copper, Iron, and Antimony contain much corporeal Gold, which in their reduction into Scoria, associateth it self with the Gold. Therefore when those Scoria are withdrawn, and new Metals added, it cannot be, but the encrease of the Gold must be greater than proceedeth from the first Scoria, in which only the spiritual Gold is rendered corporeal. The addition of fresh Metals, and the abstraction of the Scoria repeated 10, 15, yea 20 times a day, must necessarily give a great encrease to the Gold, if the Metals contain both corporeal and spiritual Gold. The abstracted Scoria may be reduced in a Test of the same Furnace (of which Tests there ought to be many in readiness) and the Copper and Regulus precipitated from them, and put to other uses, of which my other Writings every where make mention. And they are precipitated by the Powder of Coals, or Antimony. The way of precipitation is this; the Salt-petre hath absorbed the Sulphureous Metals, viz. the Copper and Regulus Martis, and changed them into Scoria. Now, if to these Scoria some other Sulphur be injected, which the Salt-petre coveteth more than the Copper and Regulus of Antimony, it layeth hold on that, by which those Metals which it had first absorbed, are dismissed, and fall to the bottom. But the Regulus and Copper cannot be so separated by precipitation, but that somewhat of them will yet adhere to the Salt-petre. These may be fixed together, that they may render Gold again in fusion, or the fixt Nitre may be extracted from the Scoria, with Rain-water, to be used for other Labours; as shall be taught hereafter. The residue of the Scoria will be yet of use to Potters, to glaze their Earthen Vessels. But if the Scoria and Salt-petre be not separated, but left together, they may be used with greater profit for the making of Salt-petre, or for the dunging of Land (of which we shall presently speak) than if they be separated. The manner of doing these things shall be described in their order. But first it seems good to me to exhibit a proof, by which every one may know the certainty of this matter, viz. that this work doth not only afford a profit to the Operator, not to be contemned, but also that the Gold doth obtain a true and certain encrease from the Copper and Regulus of Antimony, whereby the Work may be undertaken with the greater boldness and confidence; which I thus demonstrate. Take a small piece of silver, freed from its gold by Aqua fortis, that you may be sure there is no Gold in it: to which, in fusion, adjoin so much Copper and Antimonial Regulus, as being reduced into Scoria by Salt-petre, and again separated from the silver, may leave it malleable and ductile. This being dissolved in Aqua fortis, will leave at the bottom undissolved a reddish powder of gold, which it hath attracted to it self from the Copper and Regulus of Antimony. Now, so much as there shall be of this Gold, so much and no more corporeal Gold did the Copper and Regulus contain, which the Silver hath absorbed. The Scoria possess no more corporeal Gold, but yet abound with spiritual, which you may find by the following Experiment. Cover those Scoria put into a new Crucible with Powder of Coals, and set the Crucible into a small Wind-Furnace, that they may melt. In this melting, the Nitre will rather enter the Sulphur of the Coals, than that of the Metals; and associating it self to that, dismisseth the Copper and Regulus. Which being done, pour out the melted Mass into a Cone, and when it is cold, separate the Regulus separated to the bottom, which will be the same Copper and Regulus of Antimony which the silver hath deprived of their corporeal gold; which is demonstrated as followeth: Take a bit of Silver, cleared from its Gold, which join with the said Regulus by melting, and reduce the melted mass by Salt-petre into Scoria, as before, pour the mass into a Cone, and being cold, separate the Silver. This being dissolved in Aqua fortis, leaves at the bottom no reddish powder, as the first silver did. By which it clearly appears, that the Copper and Regulus of Antimony had yielded all their corporeal Gold to the Silver in fusion, which nevertheless can afford no gain, except the Labour be many times repeated with fresh Copper and Regulus. But because this repetition is wont to require no small quantity of Copper, Regulus of Antimony, and Salt-petre, to bring the silver to a golden nature; and moreover, every one knoweth not how to make profit of the Copper and Regulus, deprived of their Gold, or to put them to other uses, and that Salt-petre is not seldom sold at a great price, no great profit can accrue by this Labour to such. Nevertheless, they will obtain no small gain, who after the extraction of the gold, know how to use the Copper, Antimonial Regulus, and Salt-petre, which I have shewed in many places of my Writings. But those Metals being melted with Gold, and turned into Scoria by salt-petre, bring far greater profit than when wrought with silver. For somewhat of the silver is consumed, as well as somewhat acquired by it; but nothing of the gold is lost, if the Crucible be firm, that nothing run out. NB. If any gain be expected from silver, such Iron, Antimony, and Copper are to be used, as are pregnant with Gold, and to be often abstracted from the silver, and the metals themselves afterwards to be put to other uses, bringing profit, to say nothing of the Salt-petre, which may be made at a far cheaper rate (that it can be bought) by those who seek profit from Silver. I have instanced these Experiments, to demonstrate that every Copper, and every Regulus Martis contain somewhat of corporeal Gold, and being reduced into Scoria, do yield it to the adjoined Gold or Silver; and that nothing more can be extorted from them, except being reduced into Scoria by Nitre, they be for some time kept in Flux upon the silver, or Gold which is better, that their spiritual Gold may insinuate it self into the corporeal, and augment it, which the following Experiment sheweth.

Take of Copper, and Regulus of Antimony, deprived of all corporeal gold, by the addition of other gold, what quantity you will, melt them with gold, and convert the Copper and Regulus into Scoria, after the usual manner, with Salt-Petre, which keep in Flux upon the Gold for 6, 8, or 10 hours, and then pour all out into a Cone; the gold being separated from the scoria, and weighed, will shew what it hath gained in this operation. This encrease from the twofold matter added, viz. the Copper and Regulus Martis, is profit; which notwithstanding proceeds more from the one than the other, as this Experiment will prove. Take one part of silver, which holds no gold, and one part of Regulus Martis, being melted in a Crucible, reduce them, as hath been often said, by salt-petre, into scoria, and being well melted, pour them out into a small Ingot; which when cold, separate the scoria from the silver with a Hammer; the silver will be pure white, and of very easie fusion, but will contain nothing of gold. NB. If to the silver and Regulus of Antimony, you shall also add Copper, and then turn all into scoria by the help of salt-petre, and when well melted, pour them into an Ingot, so that the scoria flow upon the silver. This silver being separated from the scoria with a Hammer, or by lying a while in water, you shall find that part which was covered by the melted scoria, to be all over so gilt, that you can scarce rub it off with your fingers, which Gold hath adjoined it self to the Silver, chiefly from the Copper. For if more Gold had proceeded from the Regulus, the melted Silver would also necessarily have been gilded by that, which yet without the addition of Copper is not wont to be. Nevertheless, let no man perswade himself that the Regulus of Antimony being omitted, the same augmentation would happen, because the greatest part of the Gold proceeds from the Copper. For without the Regulus, the Copper would not suffer it self to be reduced into Scoria by the Salt-petre; so that necessity requireth, that all those matters should be conjoined in the said manner, to acquire any profit.

Here thou hast, benevolent Reader, Specimens sufficient for the trying the truth and certainty of this thing: It’s free for every man to enter upon the prescribed way with greater and longer Operations, that he may attain the desired profit.

What I have many times said, I say again, That this Operation is true, and brings great profit, provided it be instituted in a due manner. The Salt-Petre is the chief thing required in this Operation, which he that knows how to prepare with small cost, and understands what I have written, may boldly undertake the Work; but he that must buy it at a dear rate, I will not advise to meddle with it. He that cannot understand what I write, ’tis better for him to spare his labour and charge, and employ himself in those things which do not exceed his capacity.

It behoveth me now to shew the use and benefit which the scoria which are left in this Operation are of, that there may be no waste or loss. But the quantity of scoria in this Operation will be more or less, according as it shall be exercised. If good Antimony, Copper, and Iron, which contain corporeal Gold, may be had in plenty, and Salt-petre also cheap, the loss will not be great, if the scoria should not be altogether put to the best advantage. For if there be enough of the Copper, Regulus-Martis, and Salt-petre to be had, they are to be reduced into scoria, flowing upon the Gold, that with it they may leave the Gold contained in them. But here no regard is had to the spiritual or fugacious Gold which they contain, which is laid aside with the scoria, and new Copper and Regulus is put to the Gold, and the scoria again laid aside for other uses, so that in one and the same day, this labour of adding new matter, and as oft separating the scoria, may be repeated ten or twelve times. Whence it comes to pass, that the Gold is every time inriched, and attracteth more corporeal Gold from those matters in one day, than it could do in fourteen daies, if they contained only spiritual Gold. But on the contrary, a great quantity of Copper, Regulus, and Salt-petre are required for this labour, which if they cannot be had cheap, the charge will be the greater, seeing that those Metals which are pregnant with corporeal Gold, will abundantly compensate the charge, especially if benefit be made of the scoria, which we will presently shew. But if a quantity of the said matters be wanting, and vulgar Antimony and Copper be used for the extracting the spiritual Gold only, there will not be made so many Scoria; but it sufficeth, that the first scoria be left so long in flux upon the gold or silver, until they have yielded some augmentation to the same. And in the mean time, the addition of no other thing is required, but Salt-petre, of which a little is to be injected to the hardened scoria, to render them more fusile, and to cover the Gold the better with their flux. This way will not cost so much, besides a good quantity of Coals: Nor will the Work it self be so troublesome, seeing that it need be inspected only once in two or three hours, and any Boy may govern the fire. Or if the Furnace be so built, that (like a dull Henry) the Coals constantly sliding down, the fire may feed it self, the Operation may be continued night and day without any looking after. In the working the other way with Metals containing corporeal Gold, there is more labour and care, seeing that every hour the scoria ought to be removed, and new metals to be added. Therefore every man may chuse that which is most convenient for him.

Moreover, where neither Antimony, Copper, or Iron abounding with corporeal Gold, are to be had, the Operation may be instituted in another manner, and applied to the making of salt-petre in abundance, and with small costs. For after the Regulus and Copper, in flux upon the gold, are reduced to scoria, they are not to be removed, as otherwise they are wont, but the Copper with the Regulus must be precipitated from the Nitre, by the Powder of Coals, in which precipitation the gold taketh to it self the metal reduced into scoria, so that the fixt Nitre only is to be removed, which is afterwards to be put to other uses: And the Copper and Regulus, by the addition of new salt-petre, are again to be reduced to scoria, and to be precipitated from the Nitre by the Powder of Coals, and the Nitre again removed. So the Copper and Regulus will alwaies remain in flux upon the gold in the Test, and nothing but the added Nitre will be every time separated.

NB. This Labour doth not indeed draw forth so much gold as that which hath new metals added every time to the gold; but yet it excelleth that in which the Metals are kept in a continual flux upon the gold, without the addition of new; for as often as the Copper, with the Regulus, are burnt by the Nitre, so often the Nitre burneth and consumeth somewhat of their superfluous sulphur, and by how much the more the combustible sulphur is burnt and consumed, by so much the more the spiritual gold in it is dissolved, and adjoineth it self to the corporeal gold, to get it self a body.

And this is the difference of those Operations, of which a man may chuse which he pleaseth, or rather that which fits the matters, he hath at hand. Whichsoever he shall undertake, it will afford a profit not to be slighted, especially if he pay not too dear for his Nitre, or can make it himself at a cheap rate.

It behoveth the studious of Art to know, that there is a difference in the scoria removed from the gold by the forementioned Operations. Those which are removed from the gold only remaining in the test, and in which the Nitre, Antimony, and Copper remain mixt, are metallick, from which the Copper and Regulus may be precipitated and separated, by the casting in of crude Antimony or Powder of Coals. The scoria from which the Metals are already precipitated in the test, are nothing but fixt Nitre. The scoria also differ, in which the Metals are precipitated by Antimony, from those which are precipitated by Coals; those partake more of sulphur, these less; for the sulphur of coals differs in its nature from the sulphur of antimony, and requireth that a difference be observed, and that either scoria being put to its due use, it may bring the desired profit. And this is the difference: When the Copper, with the Regulus-Martis, is precipitated by coals, that the Copper, with the Regulus of Antimony, is precipitated, but the Iron which was in the Regulus admitteth not of precipitation, but remaineth in the scoria; whence it comes to pass, that the Regulus, after precipitation, is found to be lighter than when it was put into the Crucible. Therefore what the precipitated Regulus hath lost, necessarily remaineth in the scoria; for which cause those scoria are of more hard and difficult fusion than those which remain after the precipitation with Antimony: For when the metals are precipitated by the casting in of Antimony, to one pound of scoria, an ounce, and sometimes more, of Antimony, is cast in, which precipitateth all the Copper and the Regulus attracted by the Nitre, and giveth a more ready fusion to the scoria. But nothing more plainly sheweth the difference, than the pouring of water upon the scoria, to make a lixivium. The scoria upon which the coals were cast, yield a clearer and sharper lixivium than those on which Antimony was cast. On the contrary, the Antimonial Scoria, by reason of the Antimonial combustible sulphur, are of a drier nature and property.

The best thing in both the scoria, is the fixt Nitre, which is to be drawn out of them by Water, and may be put to various uses, with no small profit.

In the first place, from those scoria a good Medicinal Tincture may be drawn by the affusion of spirit of Wine, of which mention is made in divers places of my Writings. Those scoria far excel all Dung, and also common salt-petre it self, in promoting of vegetation. Nevertheless, they are first to be made more temperate, because they are too fiery to be used alone. They also effectually promote the augmentation of Gold, and also the health of the humane body, by their most pure Essence extracted by the spirit of Wine.

They may without injury be called The Philosophick Dung, because they augment the growing power in Vegetables, Animals, and Minerals, neither in Operations of this kind is there any Equal in the world.

Their smell is like that of humane Excrements; nor are they unlike to them in Aspect, but most efficacious in their use. There are many things of great moment yet lie hid in them, all which it is not for me to describe. Those things which I have hitherto written, I have often done with my own hands, and proved by many Experiments. What I deliver is not from hear-say, or the reading of others Books, being resolved to publish those things only, which an infallible Experience hath taught me, so that every man may boldly, and without any doubting, give credit to them.

Moreover, this fixed Nitre is endowed with the same virtue with other strong lixiviums: Nevertheless, it is more efficacious than that of any common Wood, inasmuch as Nitre exceedeth the fixed salt of Wood in its maturity. The residue of the scoria from which the lixivium is extracted, serveth for the glazing of earthen Vessels.

He that desireth to know more of fixed Nitre, may find it in my Furnaces, as also in my Pharmac. Spagyric. and especially in The Explication of Miraculum Mundi; where he will meet with many things worthy of admiration. For the Philosophick Dung, see the 35 Article of The Explication of Miraculum Mundi, my Apology against Farnner, and the Description of my Press for Wood, in this Treatise; in which places he may find those things which will abundantly satisfie him. Concerning this Universal (tho’ contemptible) subject Nitre, we will treat more, God willing, in the following second part of Miraculum Mundi.

Here we have shewed the well-minded Reader, how by this one only Operation, he may encrease or augment his Gold, inrich his Fields with a fruitful soil, and preserve his health; so that there will be none who may not receive profit from it.

I cannot but here commemorate what some time happened to me in this Operation. When the Copper and Regulus-Martis were mixed by melting together, and reduced into scoria by Nitre, the matter thence proceeding was wonderful, appearing in variety of fair Colours, emulating a Peacocks Tail. Therefore when I saw such various colours, I presently thought with my self, whether that matter might not be fit for making a Tincture, which might change the imperfect Metals into Gold; seeing that I had read in some Philosophers, that there is more Tincture in Iron and Copper than in Gold, which gave me an occasion of considering whether this conjunction of Mars and Venus, might not be the Adultery spoken of by the Poets, or rather the Vitriol of the Philosophers; for this matter retaineth a very fair greeness, not only in the fire, but also out of it, as well wet as dry. Whence I began to perswade my self, that Iron was the Gold of Philosophers, Copper their Luna, and Antimony their Argent-vive, and Nitre to perform the Office of a Solvent or Bath, in which they are dissolved and digested. Being moved with all these things, that I might make a trial, according to my simplicity, I put all the said matters into a Glass, and committed it to Vulcan, (or the Fire) which being administred by degrees, all the matter passed together into a black colour; to which a very fair greenness, with variegated colours resembling the Tail of a Peacock, succeeded, which continued in the fire for some weeks. But seeing that it would not at all be changed, I being wearied with the tediousness, took the fair matter out of the glass, and put it into a Crucible, which I set in a Glass-makers Furnace, that I might perform this Operation with the less Labour: And after three daies I again took it out, and I found all the matter changed into a glass of a bloody colour, but not transparent. The Crucible being broken, I found in the bottom a little Regulus of an Iron-like colour, which being tested with Lead, yielded white Silver, which being dissolved in Aqua-fortis, left no Gold at the bottom. Being strook with admiration, I began to think whence that Silver should proceed, seeing that I did not expect Silver, but Gold; at length being satisfied in that, I was of opinion, that from this subject by one and the same labour, might be made both a red and a white Tincture; but I have not hitherto had time and opportunity to try the truth of the matter experimentally. Whatsoever I have here written, is only that I might afford matter to others who are desirous of seeking, by whose diligent searches some good may be obtained. This Admonition I also think necessary, That they who endeavour to bring any subject to a constancy in the Fire, by fixing, as the Chymists call it, that they lute and close well their Vessels, lest the Air (which is a great impediment to the Operation) should hinder the Work.

For Example. A Wood-coal, for the greatest part, consisteth of a fugacious and immature Sulphur, mixt with a few fæces, being put into an open Crucible, and set in a small Fire, it is presently burnt, and being all consumed, leaveth nothing in the Crucible, but a few Salt-ashes; but being put into a Crucible well closed and defended from the Air, and committed to a great Fire, and therein kept for many years, yet would lose nothing of its weight, colour and body, but would remain a black Coal, without any alteration. But on the contrary, if any Mercurial salt be added to the Coal in a due weight, and be enclosed with it in a crucible but one day, and kept in the fire, the coal will be changed into a red, fiery, heavy stone, more Metallick than Vegetable, whose admirable Virtues the Tongue cannot declare. Seeing therefore that from any fugacious and volatile Vegetable in so short a time a constant fixed thing may be made by Art, Why should not the same be made much better of some Mineral or Metal, which is much nearer to Fixity? And although these coals black the hand, nevertheless they contain much good, which he that knows how to come at, will by the same easily make his hands white again, and draw that from it which is more conducive to the health of Man’s Body, than from all the costly and fading things in the whole World. A Word is enough to the Wise. Although I have here shewed, that sulphurated Nitre is a true Medicine for Animals, Vegetables, and Minerals, yet I would not be understood as if I affirmed there was no other, which is not my intention, seeing that if this Medicine were to be generally used for Vegetables, it would be too costly, [and there are other things described in this Book for that purpose, which are far cheaper] and I have shewed it only to the end that the wonderful Works of GOD might be manifest to those who are willing to try. For if any one will macerate the seed of any Vegetable in the Tincture drawn from sulphurated Nitre, by the Spirit of Wine, in a warm Bath, he may from that macerated seed produce a growing Herb, in a few hours space.

A Tincture of this sort will effect more in curing of Diseases, than a whole Apothecary’s Shop. But he that knoweth how to join some spiritual Gold with this Tincture, that the Gold may thence attract to it self nourishment and encrease, as a Vegetable doth from the Earth, will easily obtain a Universal Medicine. But if any think that I mean such a Medicine as changeth the imperfect Metals into Gold, in flux, he is mistaken, for that is to be attributed to the Stone of Philosophers only. But I call it Universal, as it is the chief Medicine of Animals, Vegetables, and Metals, which I intend alwaies to keep by me, ready prepared, that I may render others partakers thereof. I intend also this Winter to prepare a great quantity of the Universal Medicine for Vegetables, by the benefit whereof Grain may be made to grow in meer Sand, that so this Invention may become profitable to many men, provided they will but undertake the work: Not that I intend to prepare this of Nitre, which is too costly for the Dunging of Fields. For common Salt, which is abundantly cheaper, in a few hours, may be so changed, that losing its corrosive Nature and Property, it becomes plainly like Nitre in taste, figure, and virtue, but not inflamable, and excelleth the Dung of Cattel for dunging of Land. Neither let any man fear that this Preparation of common Salt requireth much labour or trouble, or is difficult to be done; for he that shall see the Operation but once, will easily be able to understand and imitate the same.

Hence, seeing that in all places there are many barren Fields to be found, it cannot be, but that great profit may be acquired by it.

Although in the First Part of Miraculum Mundi I have described divers concentrations and emendations of Metals; nevertheless in those there is nothing common with that Arcanum, which I intend here to describe. For those Arcana concern only the emendation of the imperfect Metals; but this also treateth of the Preparation of many excellent Medicines.

First, a Man is to be made of Iron, having two noses on his head, and on his crown a mouth, which may be opened, and again close shut. This, if it be to be used for the concentration of Metals, is to be so inserted into another man, made of Iron or Stone, that the inward head only may come forth of the outward man, but the rest of his body or belly may remain hidden in the belly of the exteriour man. And to each nose of the head, glass receivers are to be applied, to receive the vapours ascending from the hot stomach. When you use this man, you must render him bloody with fire, to make him hungry and greedy of Food. When he grows extreamly hungry, he is to be fed with a white Swan: When that Food shall be given to this Iron man, an admirable Water will ascend from his fiery stomach into his head, and thence by his two noses flow into the appointed Receivers; a Water, I say, which will be a true and efficacious Aqua-vitæ; for the Iron man consumeth the whole swan by digesting it, and changeth it into a most excellent and profitable Food for the King and Queen, by which they are corroborated, augmented, and grow. But before the Swan yieldeth up her spirit, she singeth her Swan-like song, which being ended, her breath expireth with a strong wind, and leaveth her roasted body for meat for the King, but her anima or spirit she consecrateth to the gods, that thence may be made a Salamander, a wholsome Medicament for men and metals.

This manner of operating, by which metals are wont to be concentrated, I was willing to describe in this Enigma, that it may be known to be no Fable, but that the same manner hath been described by other Philosophers before me. This appears from the sixth Key of Basil, where he delivers the like manner. Basilius writeth concerning Salt-Petre speaking of it self; When my End is threatned, &c. From which words it is manifest, that he used the same way for the particular and universal emendation of Metals, as also for the preparing of excellent Medicines. But because this Enigma is a little too obscure for the unskilful, I think good to interpret it word by word.

The Iron man is the destilling Vessel, which I have described in the Second Part of my Furnaces. This is put into another Iron or Stone Furnace, and the fire under it. To the noses or pipes of the upper part, some Receivers are to be so applied, that at least three Glass-Receivers may be applied to one nose, the first of which is to be firmly luted to the nose; the second must enter the perforated belly of the first Glass, by a Pipe; and in like manner the third must be inserted into the belly of the second; the Pipe of the second Glass, which entereth the belly of the first, is to be well luted; the third is not to be luted to the belly of the second, but to remain open, that the expiring gass may go out of the second into the third. To the other nose also three or four Receivers are to be applied after the same manner, but so that the last may reremain unluted. The white Swan is the Amalgama of Tin and Argent-vive, to which Nitre is added; and it is done as presently you shall hear. [See the Figure of this Furnace, before the beginning of this Treatise, noted with pag. 96.]

A is the Furnace.

B, The Vessel in the Furnace.

C, The Hole with an hollow Verge, through which the Swan is conveyed into the Vessel.

D, The Tongs holding the Cover with which the Vessel is to be covered as soon as the Swan is put in.

E, An Iron Ladle, wherewith the Swan is put into the Vessel.

F, The Receiver.

G, The Bench that supports the Receiver.

H, The Laborator.

R. one part of Tin, melt it in a Crucible, when it is melted, take the Crucible out of the Fire, and pour out the melted Tin into another earthen Vessel, and mix therewith one part of Argent-vive, which will presently be absorbed by the Tin, but the Tin will become so brittle and friable, that it may be ground upon a stone to fine powder. With this fine powder mix two parts of good and pure Salt-Petre, by grinding them well together, till the Amalgama cannot be known from the Salt-Petre, but one white powder be made of both. This powder is The Swan of Basilius, of which he prepareth Meat for the King; but I call it The Fulmen of Jove, by which all Metals are destroyed and reduced into nothing. And from this nothing, Metals much better and more noble are generated de novo. Concerning this destruction and regeneration of Metals, consult Paracelsus’s Book of The Vexation of Alchymists, and the Third Part of my Mineral Work, and you shall find, that Paracelsus hath involved this Operation in obscure words, as also Basilius, who delivereth the same in his sixth Key, with the same obscurity, which here, without any covering, I have openly and clearly made manifest.

NB. I would have the studious of this Noble Science know, that Jupiter alone, or Tin mixt with Glass only, in this artificial destillation by the fiery man, yields that medicinal spirit, without the addition of Argent-vive, and leaveth the meat or augment of ☉ and ☽ in the bottom. But that our Ancestors have adjoined Mercury or Argent-vive, I also by experience have found it profitable. But it is chiefly done for this end, that the Tin being rendered friable and fit for grinding, may the better be mixed with the Nitre; for it would be laborious and troublesome to file the Tin to mix and destil with the Nitre, as Baptista Porta teacheth in his Natural Magick. This reduction into Powder by Mercury, is performed in a very short time, and wonderfully promoteth the Labour, whilst the Mercury acting upon the porous Jupiter, penetrateth him, and rendereth him compact. On the contrary, The Fulmen of Jove burneth the wings of Mercury, and maketh him remain stable, so Jupiter is an help to Mercury, and Mercury to Jupiter, and both become more noble by the power and efficacy of Salt-petre; for Jupiter possesseth much combustible sulphur, which nevertheless burneth not per se, without some help; in the effecting of which Salt-Petre is a Master, having neither superiour nor equal. Well doth Basil say, that sulphur only is Nitre’s best Friend, and also its worst Enemy, which we have found to be most true, in this operation.

When the Tin and Nitre grow hot together, they take Flame like Gunpowder; the purer part, like some subtile spirit, vanisheth into the Air, and the more fixed, stable, and better remaineth at the bottom; for the noxious and superfluous Sulphur of the Tin is burnt by the Salt-Petre, which being separated, the rest of the Tin acquireth a more compact and better body. The Mercury also adjoined in this operation, yieldeth whatsoever good he hath, offering his Spirit for Medicine, and his Body for the encrease of Gold or Silver; so that more profit accrues by the addition of Mercury, than if Jupiter were fulminated by Nitre alone. Very few will believe how noble a Sulphur there is hid in Jupiter, which can be made manifest by Nitre only. Truly Mercury can by no way be better deceived and overcome, than by the Fulmen of Jove, which casts a terrour upon all the gods. Therefore they are very wary, lest they be touched with that Thunder, and slain with sudden death. If Jupiter were destitute of his most efficacious Thunder, neither his father ♄, nor ☉, nor ☽, with the rest of the gods, would be subject to him. Mars, Venus, and Mercury would only sport themselves with him. Mars would shew him his Sword, ♀ would intangle him with her amorous Net, and ☿, the deluder of all dreaming Alchymists, would fly away, and laugh at him. Volens nolens they all fear Jupiter, and must allow him the Empire; the conversation of Iove is perilous to all the Metals, even as it often brings subjects into no small danger, to converse with their Prince. Hence the vulgar Proverb, Procul a jove, procul a fulmine; He that keeps from the fire, is not in danger of being burnt.

But leaving those things, we will now address our selves to the operation it self, and plainly shew how it is to be performed. And first, let the studious know that this Work requires a diligent and skilful Operator; but he who knows not how with skill to handle the Fire, I advise him to abstain from this Work. The Art is true and excellent, so that he that understands but a little, may see the whole Work to stand upon a firm foundation drawn from Nature. He that knows the nature of Metals and Minerals, knows that the goodness and perfection of Gold and Silver, the best of Metals, consists in a stable, fixed, and incombustible matter, and on the contrary, that the imperfection of the imperfect Metals, proceedeth from a combustible and stinking Sulphur only; which superfluous Sulphur, if it shall be any way separated from them, that which remaineth, ought necessarily to be purer, more fusible, and constant in the fire. There are many waies by which that superfluous and combustible Sulphur is separated from Metals; of which mention is made in the Mineral Work, and the fourth part of Furnaces. In this operation, the manner of separating it by combustion, is performed by Nitre. In this Treatise also other waies are indicated, yet Nitre is to be used in them all.

But the studious of Art ought to know that in this Operation, not only the superfluous Sulphur of Jupiter and ☿ may be separated and consumed by burning and each Metal concentrated and amended, but also to both, or to ♃ alone other Metals may be added, and by the help of Salt-petre may be fulminated and concentred; for the Fulmen of Iove doth not only concenter and amend his own proper body, but also other Metals adjoined to him. Nor do I know a nearer way of destroying Gold and Silver quickly, than the Fulmen of Jove, which so destroyeth all the Metals, that afterwards without the addition of other things, they cannot by any force of fire be reduced to their former fusile bodies, inasmuch as in melting per se, they alwaies pass into Glass, every one being tinged with that colour which is proper to the metal. Gold is changed into a very elegant glass, like to a Ruby; the glass of Silver hath the colour of a Chrysolyte; the glass of Copper hath a green and red colour like a Jasper; the glass of Mars differs not much from it; the glasses of Tin and Lead remain white. These Glasses being (by an artificial reduction) reduced into their bodies, are much better and nobler than they were before. This sudden fire also clippeth the wings of Mercury, so that part of him is constrained with the ♃ to abide the fire. That swift fluxing powder which is compounded of Nitre, Tartar, and Sulphur, mentioned in the second part of my Furnaces, is also not to be contemned, for when that mass is mixed with ☿, and kindled by a live Coal, the ☿ is altered, as when it is to suffer the fire, it maketh a cracking noise, till it breaks through the fire, but being apprehended by the Fulmen of Jove, it hath no time allowed it to cry out; for when it beginneth to feel the heat, it singeth a Swan-like song, but before it can break out from the Fulmen it is killed. Basilius calleth this The Song of the Swan, alluding to what the Ancients have delivered concerning that Bird, viz. That when she is old, and ready to die, she sings a song, which being ended, she presently dieth. This Saying the vulgar believe of that Bird, which yet is false, seeing that I never yet heard any man say that he had heard the Song of a dying Swan. The ancient Philosophers hereby meant our Metallick Swan. But let any one enquire, whether the Amalgama of ♃ and ☿ may be compared with a Swan; because it may every way be broken, within and without, it is like to the Feathers of the said Bird, and therefore the Philosophers have not unfitly called it a Swan. As for its singing, it is thus; When the Amalgama is mixt with Salt-Petre, and wrapt up in Papers, and one after another of them cast into the Iron man, the ☿ with the ♃ beginneth to sing a Song like the fine Note of some Bird, which endureth no longer than the crowing of a Cock, seeing that the flame presently followeth, which maketh the separation.

But that any one may be more certain of this matter, I will openly and clearly expound the Operation word by word.

R. of Tin and ☿ each ℔ j. make an Amalgama, as I have taught above; grind this with ℔ ij. of pure Salt-Petre, freed from all its fæces, reducing the whole mass into a minute powder, till the Amalgama can be no more felt by the fingers. This fine powder distribute into sixty equal parts, more or less, and put each part into a Paper, so that every Paper may contain about two lothones, or an ounce, wrap them up: This quantity is not to be exceeded, especially if the Iron man and the Receivers be not large; for the lesser Vessels require the less of the matter: For the matter being cast into the red-hot Vessel in Papers, when it taketh flame, giveth a crack or puff like Gun-powder, which is kindled with a Coal. The Labour is easie, which may be called The Work of Women, or Play of Boys. For as soon as one Paper is enkindled, the vapours ascending with smoak and wind, pass into the Receivers, which being quietly settled, another Paper is presently to be cast in that it may sing its Swan-like Song, and pass into the Receivers in a fume. This casting in of the Papers is so long to be continued till they are all spent. You can scarcely put in above ten Papers, or fifteen at the most, in an hour; for if one Paper be cast in too soon after another, the ascending Spirits of the ♃ and ☿ would not all settle, but some would fly out at the hole of the last Receiver, and be lost. By this means the Iron man is nourished by degrees with his food, viz. the white Swan, even as Infants are successively fed by their Mothers.

After all the Papers are in, the fire is to be let go out of its own accord; and when all the Spirits are condensed in the Receivers, the Receivers are to be removed one after another, in which is the Anima of Tin and Mercury, and of that metal which was added, of a white or ashy colour, if Tin and Mercury only were used. But if Gold was added, it will be of a purple colour; if Silver, of a yellow; if Copper, the colour will be reddish. And this is not only to be understood of the matter which passeth into the Receiver, but also of that which remains in the bottom of the Iron man. The Anima hideth it self in the corporeal flowers which ascend into the Receivers, by which it is the more easily acquired, and which otherwise, perhaps, by reason of its great subtilty, would be very difficult to obtain. If you can put your hand into the Receivers, you may take out the flowers with a bent spoon, which hide the Anima; but if not, with an Iron Wier fitted for the scraping them off, or by washing them out with Water, which are to be handled further, as you shall presently hear.

The mass remaining in the stomach of the Iron man, being taken out when it is cold, hath a fiery nature and a white colour, if it were only of Tin and Nitre, but if any other metal was added, the colour will be varied, as above. This mass cannot be reduced to its former body by Fire alone, how vehement soever it be, seeing that when it is melted, it runneth into glass, and that too very difficultly. Nevertheless, by the following operation it may be reduced to its pristine Body: Put it into a very strong Crucible, which cover, and set in a Wind-Furnace that will give a very strong Fire (such as is my Fourth Furnace) the Fire being raised by degrees, let it be made white-hot, and when it is so, the Cover being a little removed, throw into the fiery mass a little Sulphur, Antimony, or Coals in fine powder, put on the Cover again, and lastly, cover the Crucible over with Coals, that all the matter may flow well. In this operation the combustible Sulphur will enter the fixt Nitre, and separate it from the fixed Metal, and with the same, whatsoever of Sulphur, Antimony, or Coals was added, will be turned into black Scoria. The Tin, with the Mercury, and the Metal, if any were added, separateth it self from the Scoria, and returneth into a metallick body, which after it is poured out and cold, is to be Separated from the Scoria. Jupiter hath the aspect of his former body, but is amended, as the proof will shew him that pleaseth to make it; the remaining Scoria are to be kept, because an excellent universal Medicine may be made of them. The Regulus being melted again, is again to be amalgamated with its own weight of Mercury, which Amalgama is to be mixed with its equal weight of Nitre, and put up into Papers, and again cast into the Iron man, as we have shewed before, that the Flowers and Anima may be collected and added to the former. The remaining mass is to be precipitated with sulphur, as before, and the Scoria being separated from the Regulus, to be added to the former, and the Regulus to be again brought with Mercury to an Amalgama, that with Nitre the Flowers and Anima may be again elicited. This Labour is to be so often repeated, until half the Regulus be converted into scoria: That part which remains being examined by the Cupel, will shew how much gold and silver is generated by this Labour. Which profit will serve to buy other Coals and Metals to carry on the Work. The Anima which passed into the Receivers yieldeth a most excellent medicine; so do also the scoria which were reserved at divers times, afford one little inferiour to that; and how they are to be handled, we will teach in order. Therefore by this only operation a universal medicine for humane and metallick bodies is acquired particularly, and from the remaining part, an amended metal paying the necessary costs which are required for the continuing the great Work.

How therefore particularly of Tin and Copper often fulminated, one may get a profit not to be contemned, I will clearly shew; forasmuch as I have not performed that labour only once, but many times; in like manner I will deliver the way and mode whereby an excellent medicine may be prepared for the curing of all curable Diseases, which also I have often done. But how a Universal medicine may be prepared of the Anima of metals, for humane and metallick bodies, I cannot teach; for I have not hitherto had time and opportunity of perfecting so great a Work. Nevertheless, I do not at all doubt, but that the Philosophick stone may be made of this Anima: But by what means I think this may be effected, (saving to every man his own judgment) I will not conceal from the studious of the Divine Wonders. What I have done with my hands, I can render others the more certain of; those things which I have not done, I leave as they are. The beginning of the Labour I have clearly enough proposed; from which, if any man cannot learn more, ’tis best for him to abstain from this kind of Labour.

All the Philosophers cry out with one voice, Fix the volatile, and volatilize the fixt, and you shall have the true universal medicine. From which scope he will not erre, who shall take good subjects for his work. Therefore, because in this our operation, Gold (besides the rest of the metals) being endowed with a most pure body, is rendered volatile and fugacious, and stript of its Anima, verily it will be credible, that of the Anima of Gold, if the Anima of Mercury shall be joined with it and digested to fixation, may be made the Salamander constant in the Fire. The purple Anima of Gold and Mercury which hath passed into the Receivers, I free from the Flowers of Tin, by washing it out with the sweet universal Water, known to every one, filtring it through Paper, coagulate it, and then fix it into a tinging stone. And I doubt not, but some good thing will thence proceed.

From the scoria remaining after the reduction, you may easily extract a medicine. Nevertheless, those scoria are divers, and have a diverse nature; for those which remain after the operation with Tin and Argent-vive, are of another nature and property than those which proceed from the working with other Metals adjoined to those two, as Gold, Silver, Copper, or Iron. Every Metal hath its own proper powers and virtues, which in the extraction of the Scoria go forth together, and render that Extract more noble, or else diminish its virtues. Gold and Silver have a different nature and properties from Copper and Iron. Nevertheless Copper and Iron are not malignant or hurtful in the Scoria, but also possess great virtues. Nevertheless the greatest virtues which are elicited from the Scoria, are to be taken for a Tincture of Sulphur; for the Metals being destroyed by fulmination, and again reduced into a body, leave but a very small part in the Scoria, seeing that their greatest part returneth into a metallick body. Therefore the Scoria principally consist of fixt Nitre, and that Sulphur by which the destroyed Metals are again reduced into a metallick body from the Nitre. The Scoria of the Metals destroyed and precipitated by Coals, or common Sulphur, have one and the same nature, virtues, and properties. The Scoria of that reduction made by Antimony, partake of another nature, to wit, of a grosser and stronger than those which are made by common Sulphur or Coals, for they sometimes cause vomiting, which the other do not.

And this I would note, that because Antimony as yet containeth many Arsenical qualities, common Sulphur containeth but few, and Coals none at all; that therefore also the Scoria made by these, are safer than the other; nevertheless, I confess that those are somewhat cruder, and more immature than those made with Antimony; but being extracted with Spirit of Wine, yield an excellent Tincture, which is a kind of a Universal Medicine; for it is sufficiently known, that no subjects (Gold and Silver excepted) are found fitter for Medicine, than Antimony and common Sulphur. And because Wood-Coals exactly answer to this common Sulphur in their nature, properties, powers, and virtue, therefore I commend the Scoria’s made by them, and prefer them to those prepared by Mineral Sulphur and Antimony; not that there is a greater efficacy in Coals than in Antimony and common Sulphur, but because those of Coals dissolved by fixt Nitre, are rendered more apt and easie to render their virtues to spirit of Wine, are of a more easie extraction, and are somewhat more familiar to the animal nature, than common Sulphur and Antimony. But the Medicine prepared of either of those scoria, is efficacious, and differeth but little in its external species and colour. All the difference in those Tinctures, is, That that which is extracted from the Antimonial scoria, if it be taken in a little the larger dose, before fixation, causeth vomiting, and operateth more forcibly than the other two. All three after the manner of sulphurs, gild silver, help the growth of Vegetables, by dunging, and nourish and augment Gold being made spiritual, and closed up in the moist way.

And although I do not yet know what it can perform in the transmutation of Metals, yet I am perswaded, that if it were fixed and rendered constant in the Fire, and made to have ingress into metals, that it would effect something in transmutation. It sufficeth me at this time to have indicated the way by which a universal Remedy against all curable Diseases, is to be prepared of the remaining scoria. He that desires to know more, let him set to his hand, and search farther; the way is opened to him: But if he desires somewhat better, let him set upon the Spirit of Mercury and Gold, which is forced into the Receivers, and search for it in that. As for the remaining parts, viz. the metallick flowers, and the running Argent-vive, which passed together into the Receivers, the running Argent-vive may be separated from the Flowers, and used again for the like labour, by amalgamating it with Jupiter. The Flowers are again to be reduced with the fulminated metals, that nothing of the Gold and Silver may be lost; so this labour being continued, will give a perpetual encrease of Gold and Silver, besides the tinging Anima, and the Expences will be only for the Salt-Petre, which will be little to those who know how to make Salt-Petre themselves, for the making of which, I have shewed the way; so that without any great labour, trouble, and cost, not only an honest livelihood may be gotten, but also a good medicine, for the relief and comfort of the forsaken Sick.

But before I conclude this my concentration of metals by Salt-petre, I think fit here to adjoin some admonitions for the benefit of the studious of these Labours. When in the reduction of the metals destroyed by the Fulmen of Jove, the scoria are left too long upon the gold, and not poured off in due time, they (after a certain magnetick manner) attract the remaining Anima which the Fulmen hath left in the Gold, and leave the whole pale. If Argent-vive be amalgamated afresh with this pale Gold, and this Labour sometimes repeated, the Gold will be wholly spoil’d of its Anima, being partly driven into the Receivers, and that which is left attracted by the scoria, then the gold loseth all its colour, and the scoria put on a bloody colour. From this red scoria the Tincture is to be extracted, by a certain singular Artifice, and to be used in the known manner. The pale Gold recovereth its yellow colour by Iron, Copper or Antimony.

Moreover, this is also to be observed, When by the Fulmen of Jove the anima of ☉ and ☿ is propelled into the Receivers, the Receivers being taken off, the Flowers which hide the Anima, are to be taken out, and kept in Glasses close stopt. For the said Anima of ☉ and ☿ is so spiritual, volatile, and fugacious, that like a Bird it presently flies away, and leaves an empty Nest; the truth of which thing I have experienced. He that will not believe what I say, let him try, and he will find it to be true.

But that I may shew the studious of the Hermetick Medicine how he may experience this matter, I will declare by what chance I my self came to know it.

At a certain time, when I had taken the anima of Gold and Mercury, made by the Fulmen of Jove, out of the Receivers, not clearing one Receiver so well, but that somewhat of the anima remained therein; I put in some ounces of Water, that I might thereby the better wash out the remaining Flowers: In the mean time, some more urgent business called me away, I set the Receiver with the Water in it, upon a Table in my Laboratory, before or near a Window, and forgetting it, left it there for some daies; the Cold being then very sharp, in that time had frozen all into Ice; I coming into my Laboratory, to see if some Glasses, in which were Water, were not broken by the Ice, as is usual, I found some wholly filled with Ice, and seeing this Receiver to lie there, I presently believed that Receiver to be broken by the Frost; but taking it up in my hand, I found that the Water in it was not frozen, but remained clear, therefore I rejoiced that the Glass remained unhurt, and wondered much whence it should proceed; but I could impute it to no other thing, but to the hot spirit of Gold and Mercury, of which notwithstanding there could not above three or four grains remain in the Glass, which although so very little, preserved some ounces of Water from freezing. From that time weighing the matter more diligently, I found an incredible heat in that Anima. Let others enquire and search what may be performed by such a heat; this I know, that hereafter there will be sedulous Artists, who will thank me for this my faithful Institution.

For it is very likely, that this subtile and fiery Spirit of Gold and Mercury, such as it yet is before fixation, may be presently used with great profit, in the taking away many occult Diseases of the Body. Moreover, it is to be observed, That if Metals, whether Gold, Silver, or Copper be to be conjoined by amalgamation with Tin and Argent-vive, they ought first to be reduced into pure and shining Calces, that they may be the more readily received by the Mercury: But only a fourth or sixth part of the Calx is to be added in the Amalgamation, lest the Tin (by too great a quantity of the Calx) be hindered in fulminating, for the whole operation consisteth in a right fulmination. But lest any should erre in working, he may first make trial, whether all things be well mixed and prepared, by putting half a dram of the mixture into a small Crucible, and upon that a live Coal, and beholding the Fulmen with an intent eye, that he may see what colour it gives: If it riseth so white and clear, that it dazleth the eyes, as the looking upon the Sun is wont to do, all things are rightly and orderly mixt; the smoak is tinged with the colour of the adjoined Metal, as Purple from Gold, Blue from Silver, Green from Copper, but Tin and Argent-vive only give White. Also from the Mass remaining in the Crucible, it may be seen whether the Fulmen be rightly performed, viz. if the Caput Mort. or residing Mass be porous, and fiery upon the Tongue, being touched therewith. The Colours also of that Mass are various, according to the added Metal; Tin and Argent-vive alone leave a fiery white matter.

Neither is this to be passed by, being of no small moment, viz. If you seek not a Medicine, but only the emendation of Metals, it is not necessary to add Mercury with the Metals, but the Gold, Silver, or Copper may be melted with Tin, for so they become a brittle Mass, which may be powdered in a Mortar, and mixed with an equal weight, or a little more, of Salt-petre, and put into a strong Crucible, and covered, then put into a circular fire, so that the fire may approach it by degrees, till the Crucible and Matter be hot, and at length taking flame, may be enkindled and dispersed. In which operation many Flowers flie away, and a fiery Mass remaineth in the bottom, which is again to be reduced into a metallick body in a strong Crucible, in a Wind-Furnace, by the addition of some combustible sulphur, and after the reduction, to be reduced again into powder, and mixed with fresh Nitre, and again treated in the same manner, by sometimes repeating the former Labour. At length that Mass being reduced in a Crucible, the Gold, Silver, or Copper will be found augmented by the Tin.

NB. Because in this operation, not a little of the Metals flies away in fume, the Crucible may be set in some Wall, and on the Wall over it some Vessels or subliming Pots capacious enough may be fastened over it, that the Metals being kindled by the Fulmen, the elevated Flowers may be preserved and advanced to a purer Metal than they were before. This Labour doth not differ much from the Operation of Basilius, in which Salt-petre saith, My Lover is a cheerful or pleasant Woman, &c.

There are only two feminine Metals, viz. Luna and Venus, either of which serveth to this Labour, yet this is more profitable than that, yea, and the same Labour giveth an augment to Sol, Mars, and Saturn, which are not feminine. When Tin is melted with ♀ or ☽, these pleasant females are elevated with joy, they sing, dance, and suffer themselves to be handled in what manner soever it shall please one to treat them, therefore they are called brisk or pleasant Women. This is an Operation not to be contemned, forasmuch as it well compensateth the Labour, and requireth but small costs besides the Salt-Petre, and also may be wrought in a great quantity, but our former with Mercury is better. There is yet more lies hid in this operation, but I think it not necessary here to recount all things. Let the Reader kindly accept of this, and shortly (God willing) more and better shall follow.

Whatsoever I have here written, is the very truth, and confirmed by many Experiments, in which every one may safely confide, and if he operates aright, will find the truth; for all things here delivered, are to be understood according to the Letter, and so to be observed in all the Labours.

A TREATISE Of an Universal Medicine; OR , A True Aurum Potabile.

After that I had by GOD’S assistance described three excellent Processes in the Continuation of the Miraculum Mundi, and had bestowed the same on men of several orders, that thereby they might the easilier, and with a safer Conscience, provide themselves with Food and Raiment: I was also desirous of tendering some small Present to Noblemen too, and such who are of eminent power and authority, and whom I had not forgotten to present with some Gift, which may serve for the preservation of their good health for a long time, and for the restauration of it when lost.

For it is a thing of the greatest Concernment for the Nobles, and such men as are placed in the degree of Power and Authority, to have the fruition of bodily health, whereby they may wisely rule over the subjects committed unto them by God, and may use a sound mind about the defence of the Good, and the punishment of the Ungodly. Now a sound mind inhabiting in a sound body, doth proceed (next after the Divine Grace) out of a sound Heart and Brain. And it cannot be, that a publick Government can be rightly and well administred without a good Health; and this is as clear and evident as the noonday light is. Forasmuch therefore as the safety and preservation of all Kingdoms and Republicks is placed in the Wisdom of their Rulers and Magistrates, and that imprudence and ignorance of the Rulers is wont to ruin their Subjects, it is a thing of the highest consequence to save the Head of the whole Kingdom or Country sound, whole, cheerful, prudent and ingenious, and that he be not made unfit or uncapable for the Government, by diseases, sadness, slothfulness, and stupidity. Therefore the love of my Neighbour constrains me to publish this Universal Medicine for the sake of the Great ones of the World, seeing it is so much conducive to the perpetual felicity and happiness of a sound and good Government; for no man can be said to be a sound man, if he be not of a sound constitution of Body. What benefit, I pray, can a sick man bring to himself, or to other men? Verily none at all, but is rather an hindrance and detriment both to himself, and unto others likewise: For when the Head is ill, there are a great many Members must serve it; but if the Head be sound and well, it exerciseth the governance of the whole Body very happily.

What profit has a man that is tormented with Sicknesses and Dolours, of all his vast Wealth and Riches, since he can neither use them nor enjoy them, looking upon them with a kind of nauseate, and at last leaving them with grief behind. Certainly a sound body is to be preferred far before all the Treasures of this World, and no body will gain-say this. He is to be judged the Happiest man, that possesseth those two the greatest Gifts of God, viz. good Health and Riches. Sickness and Poverty are to be esteemed worse than even Death it self.

We sometimes see, that pious Magistrates and Governours are snatcht away, and killed with small Diseases, which otherwise might have yet Ruled very many years over their subjects, had they had but good Medicaments, by help whereof they might have been succoured.

As for the way of Conserving good Health, and recovering it when lost, this little Book doth most exactly shew the same, which I commend unto all those who are desirous of its preservation.

Of the Nature, Form, Properties, and admirable Virtue and Efficacy of my True Aurum Potabile . — By what way a Trial is to be made, whether or no this Aurum Potabile , or Aqua-vitæ of the Philosophers , be a most high Medicine for the Vegetables. — Of the Use of my Aurum Potabile in the melioration of the Minerals . — The manner of making a Trial, by the dry way, concerning the Transmutation of the Imperfect Metals, by my Potable Gold . — Of the Use of my true Aurum Potabile in Medicine .

The Medicine that is honoured with the Title of Universal must be of this property, viz. to operate universally upon the three Kingdoms, viz. the Vegetable, Animal, and the Mineral, and to be able to succour each of them, as a most high Medicine should do. Whatsoever now does not abound with such an excellent property, the Title of Universal is falsly attributed unto it; nor is it worthy such a Noble Name.

Therefore it doth, in the first place, behove me really, and in very deed, to demonstrate in this Book which treats of such a Universal medicine, that this same medicine which is so intituled, doth also possess those very same virtues and properties which a Universal medicine ought to have. And farther, Such a Universal medicine ought not only to be a most friendly Auxiliary and Helper, universally, to those three Kingdoms, viz. the Vegetable, Animal, and Mineral, but it is likewise necessary that it be also preparable out of all those three Kingdoms, Vegetable, Animal, and Mineral, and that too out of each apart, without the addition of any peregrine thing, and without any great labour, for the benefit and profit as well of the Poor as of the Rich.

They therefore do extreamly erre who are of such a foolish opinion, as to Dream that the matter of the universal medicine is only produced in such or such a place, and is to be fetch’d out of this or that Country with a great deal of Labour and Charges.

This opinion is Diametrically opposite to the common Vogue and Saying of all true Philosophers, who do unanimously confess, that their matter is every where to be found, and every one has it, and it is in the possession both of the Poor and of the Rich: And this verily is so open and evident a Saying, that nothing can be spoken more apparently.

For my part, I do affirm, that this Art is Vegetable, Animal, and Mineral, and that there is not a man to be found in the whole World, that has not the knowledge of this universal matter, and that does not use the same. Yea more, I do also affirm, that even a new-born Infant cannot live without it.

I have already accurately demonstrated in many places of the Writings I have hitherto published, that Nitre is found in all the things of the whole World; and so not only in all Vegetables, Animals, and Minerals, but also in the very Elements themselves, viz. in the Earth, in the Water, in the Air, in the Fire: And for this reason it both may, and deservedly ought to be called a Universal matter; for without the Elements can no man live. And now, whether any one believes this which I here mention, or does not credit it, ’tis all a case to me, what I have said I have said, nor need I say more. And thus much let suffice concerning the universal matter.

The Preparation I have openly enough treated of in many places of my Writings, but especially in my Miraculum Mundi, and in the other Writings thereunto appertaining; and therefore I forbear to make any more prolix declaration, and to multiply any more words about it.

But yet notwithstanding, I do here adjoin thus much, and confess, that although I have several times prepared that universal medicine, yet the Preparation thereof has not at all times answered my desires; nor hath it as yet been ever brought by me unto the utmost perfection and fixation, because I have wanted both time and opportunity of accomplishing it, and many other Impediments have hindered me from compassing the same according to my mind. But as concerning what Progress I have therein made, and that I can as yet perform or finish the same in three daies time; this, I say, I will consecrate to eternal memory, and in no case hold my peace, but speak on, for the instructions sake of Posterity.

And this I do to this end, that the omnipotence and bounty of God may be the more manifest, and that His Divine Name may be honoured the more, and that many Thousands of Sick people may be succoured with a most present and speedy Remedy.

This is the only cause that stirred me up to make this Discourse of the universal medicine; for I neither would, nor indeed ought I to burthen my Conscience by the concealment thereof, nor to hide and bury with me in my Grave, such a noble Gift of God, and the Talent which of His Gracious Benignity He hath been pleased to bestow upon me.

But yet I would not that any one should perswade himself that he shall (by his soothing words and large promises of golden mountains) squeeze out from me the Preparation of the same, whereby he may make use thereof to lead his Life in Pleasures, Pride, and Impiety, and so hurt poor mankind. No, let such an one be assured, that I will never do so, for it is not in my power to reveal to every one such a great Gift, and which is of God, and not of Man, but ’tis in the power of God alone so to do: And as for my self, I would much rather die, than to reveal and prostitute it to a wicked man. Besides, I would not have any one to suppose, that whereas I call this medicine of mine Universal, it is therefore able to transmute the Imperfect metals into Gold, so as to furnish one with such vast Treasures as the Philosophers attribute unto their universal medicine: No, for I am as yet ignorant of such a transmutation, nor indeed do I covet it, or gape thereafter, but give unto God only most great Thanks for that medicine, by which (being vouchsafed me of His meer bounty) I am able to succour the miserable, sick, tormented, and diseased ones, and celebrate the glory and benignity of the Lord. I do withal readily confess, that I have not as hitherto received any benefit at all therefrom about the bettering of the Metals thereby; nor do I at all seek after any benefits in that kind of way, being contented with that Medicine, advanced to such a pass, as whereby it may be able to suffice me to get Food and Raiment by God’s help. I covet not after abundance of Riches, and do only beg of God, that He would neither afflict me with Poverty and Want, nor bestow on me too much Satiety and Fulness, lest I should be lifted up with Pride, and say, Who is the Lord? Nay verily, if I could with this Medicine get my self great benefit, as to the metallick affairs, yet would I not do it, nor would I lay out such a great Gift of God, upon temporary things, thereby to rob the poor, miserable, sick people of the same, for whose sake God was pleased to bestow it.

Perhaps it may so come to pass, that this my Medicine may, by the labour of diligent searchers, be brought to such a pass, as to be capable of exercising its power upon the lesser and imperfect metals, and that by a fruitful or profitable amending and correcting them: But this is a thing that God reserves to Himself, as posited in His alone good pleasure, whose Grace and Favour we must with a patient expectation wait for: Mean while we may lawfully enjoy this most excellent medicine, which being a most certain Argument of the verity and power, arising from such a notable Art, doth abundantly serve to stop the shameless mouths, and break the mischievous Teeth of all Farnnerian Asses. But yet notwithstanding some or other of them may haply spue out some poisonous stuff out of his shameless mouth, and say, With what right can I impose the name of Universal Medicine upon this Medicine of mine, seeing that I do not in the least deny, that it is not available to bring me any benefit out of the metals, but can only heal the Diseases of the Sick: Whereas the Philosophers do on the contrary attest, that their Universal medicine hath such virtues as are wont to transmute the lesser or meaner metals into Gold, and that with most exceeding profit.

For answer to such as these, I say, that although this medicine of mine which is here treated of, hath not hitherto brought me any profit by the melioration of the metals, yet it demonstrates it self to be universal, and to be worthy that same Title; for I have been hindered through want of time and other letts (as I said afore) from hitherto bringing it unto perfection and fixation. And I pray who can tell what God will be pleased to vouchsafe in process of time. A new-born Infant cannot well be upbraided (if wanting wit and judgment it does not attempt and effect some great matters) and be on this wise twitted. Ho! it is not a man, ’tis beardless, it understands nothing, it lies along and cannot help it self, it has nothing but what they reach out unto it. Well, well, let the Infant but arrive unto its due age, and let its due meat and drink be administred unto it, and then in length of time it will attain to a requisite stature and strength, and will propagate and multiply its own kind. For if there be but once the humane form, there will not proceed ought else thencefrom, but a perfect man. Just so stands the case with my medicine, which is exceeding like to a new-born Infant, whereto regard being had, according to a Philosophical manner, there will be no doubt, but that it will arrive unto a due perfection.

And now, the things which it doth even already perform, do all of them sufficiently argue and testifie, that process of time both can & indeed must produce thereout of some better thing; even as a good Parent wisheth for nothing more, than that (whilst himself is living) his Children may grow up to man’s estate, and be happily married, and by a new Offspring preserve his Name and Stock, and yield their help towards the multiplication of mankind, and he himself is wondrously joyed in his Grandchildren: But yet in the meanwhile he cannot be at all certain that his Life shall be so long prorogued, as to have a fruition of so much happiness, and therefore must commit the whole affair to God’s pleasure, and patiently wait upon him, and See what that Omnipotent Creator (who indeed shewed unto Moses the Promised Land, but granted him not so long Life as to enter thereinto) will do with him and his; even so hath the Lord shewed unto me the Promised Land, but whether or no I am worthy to arrive so far as to enjoy the pleasant Fruits thereof, GOD only knows; His merciful bounty hath bestowed upon me in my old Age a Philosophical Infant, which doth exceedingly rejoice me: But yet verily am I utterly ignorant whether or no He will vouchsafe unto me so long a Life, as to see the virile or man-like age thereof.

Therefore, like as a Father, unto whom in his old Age the Divine Bounty hath vouchsafed an Heir, tho’ (haply) he well knows that the said Heir cannot possibly arrive unto man’s estate, during his (viz. the Father’s) life, yet nevertheless he is exceedingly joyed, in that he hath an Heir to keep up his Name, and which will in time trace his Father’s footsteps (viz. have more Children): Even just so doth my new-born Philosophical Infant exceedingly rejoice me, though haply I know that my Life will not last so long, as to be a Possessor of the same, in the state of its being advanced unto perfection. However, I doubt not but that God will stir up other nursing Fathers to this tender Infant, that being educated and nourished by them, it may arrive unto a Man-like strength, and unto virile powers and virtues, and may become serviceable to the advancement of the Honour of God, and to the succouring of many Thousands of sick People. The way of attaining this, I have, according to my simple judgment, too and agen, and peicemeal as it were, opened and revealed in divers places of my Work, viz. how it may be most commodiously effected, and therefore I judge it needless to treat thereof any farther in this place.

As touching the form of this same new-born Infant, I would have the well-minded Reader know, that it is like unto a poor, naked, tender Babe, of no splendour, of a simple aspect, but yet carries within it self all the colours of the whole World, which by how much the older it grows, so much the fairer colours doth it yield. The Fire affords it nutriment, and clothes it with Garments of various colours, and makes it strong, fair, noble, and potent, insomuch that it may not undeservedly be termed its Father. Being born out of the Earth its Mother, it loves it, and useth it for its nutriment, until that arriving unto full years, it becomes like its Father the Fire, and leaves its Mother the Earth, and like a Lord of full age, bears rule over its Hereditary Possessions. But during its Minority and Infancy, all its actions are look’d on as childish, but yet so that presently (or even now) appears what kind of notable man he will be, making good that Proverb; Urit mature quod vult urtica manere.

For seeing that a new-born Infant doth abound with so much virtue, as to be able to do so much good, What would not he be capable of effecting, should he attain to a ripeness of years? It will be therefore worth while to hear and see what virtues it is able to exercise upon Vegetables, Animals, and Minerals; and first, we will treat about the Vegetables.

Every body knows, that the Vegetables which are to grow up, and be multiplied, must be also nourished. This nourishment now is nothing else but a sulphureous Salt, whether it hath its Rise from the Vegetables, or from the Animals, or from the Minerals; for ’tis all a case to the Vegetables, from whatsoever it proceeds, so that they have but their nutriment, by which they may grow, be encreased, and be multiplied. The Husband-man useth the Dung of any Cattel or Sheep, to dung his Lands withal, that the Seed sown in the dunged Earth, may thence extract the Salt, and convert it into its own nutriment, and so grow up, and be encreased; and besides this kind of Dunging he knows none.

But the true Naturalist makes use of the Excrements of other Animals, yea, and the Minerals themselves too, for the dunging of the Ground; concerning which thing, I have written at large in my other Writings, and especially in my Miraculum Mundi; and therefore there’s no need at all of making any farther repetition of the same here. Forasmuch therefore as my Aurum Potabile is also a sulphureous Salt, but yet far stronger, and more efficacious than that which lies in the common Dung of Beasts and Cattel, and so consequently promotes the accretion or growth, and multiplication of all the Vegetables in a wonderful maner. I have judged it a thing worth while to set down in this place the use thereof in the melioration of the Vegetables, that so it may be evidently demonstrated, that this my Potable Gold is the most excellent Medicine for all the Vegetables, and that their Particular Medicine which doth first proceed from the Dung of Sheep and Cattel, doth afterwards display its virtues by an Universal operation. For if the Dung of Horses, Cows, and Sheep (as ’tis barely Dung) could but succour Men and Metals, like as it brings a medical or helping succour unto the Vegetables, then might it by the same reason be likewise called Universal.

But whereas it is an helper to the Vegetables only, and hath no conjoining familiarity with the Minerals and Animals, therefore is it rightly and deservedly to be referred to the order of particular Medicines, which are helpful to the Vegetables only. But yet notwithstanding, the Salt being extracted out of those sorts of Dung, and converted into Saltpetre, (which is a thing easily done) doth then admit of being transmuted into a Universal Medicine: But now, afore such a Transmutation be made, it does not exceed the order or bounds of Particular Medicaments. But this Aurum Potabile of mine merits the name of a true Universal Medicine, as being not only a most high Medicine for the Vegetables, but also for the Animals and Minerals too, and this shall be perfectly demonstrated as follows.

You must get some Vessels made of the best Earth, and strong, and such as being well burnt in the Fire, become like a Stone. And amongst such Earths, the Colen, Siburg, Waldenberg, and other such-like natured Earths, are the fittest for this Work; let them be made very thick, and such as will not imbibe any Water. If you want such as these, cause then your Vessels to be made of Glass; for every porous kind of Earth, though it be glazed over with Lead-glass, yet it is not so fit for this kind of operation; therefore you must of necessity provide your self with fit and convenient Vessels, and have a most especial regard to this admonition. Let such a Vessel be a span long, or high, or deep, and let it have the same breadth or largeness, and let its bottom be perforated with some small holes, like as those Pots which are made for the keeping of Flowers in are wont to be: The Pots being thus prepared and filled up top-full, with clear and lean Sand, you may put or plant therein three or four Seeds of such Herbs that you have a mind to plant, that so if haply one of them comes not to good, the second, third, or fourth may. When the seeds are on this wise put in the said Sand, and shall have been moistened with our Universal Water, the Pots must then be set abroad to the Sun and Air, that so the Seeds may spring up and grow; which seeds, if good, and not too old, will in a few daies time, grow up out of the Sand, as if they had been in any other fat Earth. Now, when they shall have sprouted up so high as a fingers length, you must leave in your said Pots two of the biggest and strongest stalks or sprouts, and pluck up the others, lest they should impede each others growth; and you must let them have room enough in the Pot to grow.

This Vessel thus filled with Sand, and planted with seeds, is to be set upon another strong Dish or Platter, and which is made of the like sort of Stone-like Earth, that so if that medicinal water should happen to penetrate and destil through the sand, it may not be lost, but being saved, may be again poured into the pot-full of sand. Moreover, you must diligently take heed that no Rain-water fall therein and wash away that medicinal water, and so take from the Herbs their nutriment. The sand must not be too much wetted, but lie alwaies somewhat moist, lest by being quite dry, or too wet, the whole Work be corrupted by either the excess or defect of the due, temperament: All things here prescribed being duly observed, the Herb springs up in a short time, and bears Flowers and Fruits sooner and better, than if it had grown in other dunged Earth. The Colours become fairer, the Odours will be stronger, the Virtues also will be greater, and these Herbs do likewise longer keep their virtues, and are not so corruptible as others are. After that all the humidity which you poured first on, shall have been consumed by the Sun and the Air, so as that it is plainly vanisht, there must some other Rain-water (wherein a little of that potable Gold shall have been dissolved) be again poured on upon the Sand, that so the Herb may have its due supply of nourishment, so long as it shall be a-growing, for the whole World knows, that there does not grow ought at all out of sand, which is only wetted with bare Rain-water.

Likewise by the help of this Universal Medicine all kinds of Herbs and Plants may be made apt to germinate and grow even in mid-Winter, and may be at any time amended, if so be that dissolved Liquor be but poured on upon the Roots. So will they be sooner ripe, and yield their Flowers and Fruits much speedier than those that are dunged after the common way; yea, and more too. I say, that as to their virtues and efficacy, they are to be preferred far before the common ones. The bare simple Universal Medicine is wont to shew so much efficacy, as is here mentioned: But now some metallick Ferment being added thereunto, makes it far more efficacious; for by means thereof, the Herbs acquire greater and better virtues.

If there be adjoined thereunto an aureous ferment, the Herbs will not only get the virtues of the Gold, but will also appear spotted here and there, in their Leaves and Flowers, with golden spots like little Stars, and will wonderfully please the sight by their delicate aspect.

If a Silver Ferment be thereto added, the Herbs will be impregnated with Silvery virtues, and be painted with silver spots as they grow. The Herbs being by this means bettered with a golden Ferment for the Heart, and with a Silver Ferment for the Brain, do with a more admirable efficacy succour those Members. And if the great ones of the World did for their Health’s sake take care for the nourishing such Herbs as these in their Gardens, there’s no doubt at all to be made, but that they would thencefrom obtain most great benefits. For, besides their wonderfully delighting the sight with their beauty and delicateness, and besides their admirable virtues, in which they far excel the common Herbs, they do likewise bring this exceeding great profit, viz. they may be made use of instead of my Aurum Potabile, which perhaps some great men may be averse from taking, through the perswasions of their ignorant Physicians, who most-an-end do, by reason of their sottish stupidity and ignorance, snarle and bite at such kind of eminent Medicines, and divert their Lords and Masters from the using of them, as if they were so many Poisons.

If therefore (to free themselves from that needless care) they did but make use of these Herbs instead of my Potable Gold, they would however, by the help of such Vegetables, enjoy so much of the efficacy of my Potable Gold, as to keep themselves in good Health, or to recover it, being lost.

Besides too, the said Potable Gold may be most commodiously and fitly applied to the use of Mankind, not only by the help of the Vegetables, but also of the Animals too, and that on this wise.

Hens (or Pullets, &c.) are to be a while nourished with Oats, Barley, Wheat, or other kind of Grain, macerated with the Liquor of that Universal Medicine; and being nourished therewithal, they will by concoction or digestion transmute those Medicinal Virtues into their Flesh, and so be far more efficacious and nobler than the flesh of other Hens or Poultry. The Dung likewise of such Fowls may be Saved, and mixt with Sand, and Herbs be therein planted, which by this means will be rendered better than the common Herbs, because they assume to themselves the Reliques of that Liquor which the Fowls did not consume, and by digestion transmute into their Flesh, and so do convert it into their proper juice, so that there is not any thing at all of that Liquor lost, but the whole of it passeth into most notable profit.

Verily this is an excellent and admirable Transplantation of an Universal Medicine, into the Vegetables and Animals, the which the tender great ones of the World may make use of with the greatest security.

Such now as these (viz. the great ones) seeing that this Universal Medicine of mine doth not at all hurt the tender seeds of Herbs, or the young Pullen, but rather bestows on them a greater efficacy and strength, will doubtlesly be induced to believe and understand thus much, viz. that this same Medicine will in no case prove hurtful unto Men, who as to tenderness, cannot be like the seeds of Herbs, or like tender Pullen.

If this Medicine be of so great an efficacy as to be capable of transmuting some venenate Mineral, such as Mercury is, into true Gold, and that in a few hours space, as we shall see and hear by and by, it must necessarily follow, that it is not infected with any malignity or venom, for the malignity of one thing does not amend or correct the malignity of another thing, but rather makes it worser.

From hence it is apparently manifest, that that Potable Gold does not at all partake of any malignity, but is a most wholsome Medicine for both Vegetables, Animals, and Minerals: Which thing, if any one will not give credit unto, or shall not be capable to understand the same, I know not what other help to afford him; for minding my own affairs, I have propounded and set down all things out of a good and sincere mind; if so be that any one hath ought that is better, let him produce it out-right, and not despise those things which he does not understand, lest haply he hazardeth his good name, as that convicted Lyar Farnner hath done, and be derided, and made a laughing-stock to the common People.

But Farnner’s setting upon me with his calumnies and slanders, hath ministred unto me an occasion of answering, and of defending my self: Upon this occasion of my replying, there have sprung up, and come forth to the Light most excellent Secrets and Arcana’s of Nature. Surely I should never have so openly published my knowledge in natural things, but should have lain hidden in quiet, had not that Blood-sucker and secret Murtherer thrown me out of my tranquility by his venomous biting.

But that it may not seem a thing strange and absurd, that I write, that this Aurum Potabile of mine doth induce into the growing Herbs a golden Nature, it seems a thing expedient unto me, to confirm the business by some true Histories.

In the Hungarian and Transylvanian Chronicles, it is mentioned, That in those Countries, in which the soil or ground hath every where about in the Mountains, an aureous or golden nature, and from whence, for this Thousand years, even to this very day, much Gold hath been, and yearly is digged out by the GoldMiners, and been molten, and coined into Moneys, there have been oft times found such Vines, as have not only had their Leaves, but also the Grapes too gilded over, as it were, with Gold, just as if they had been artificially gilt. Nor is this an old Wife’s Fable, but a thing most certainly true, and which many have affirmed unto me for a most undoubted Truth, some of which Persons have had their Habitations in those places, and othersome of them do even live there at this day. About some six years since, when I lived in Franconia, it chanced, that a Vine to whose Roots I laid Gold opened, and reduced into its first Ens, produced Bunches of Grapes, whose Stones were gilded: Which Story I have mentioned more at large in the Consolation of Navigators. And but very lately a certain Nobleman of Hungary, told me for a most certain Truth, that not far from Cremnitz, being one of the Mountain Cities of Hungaria, a certain Husbandman found in his Vineyard a piece of corporeal Gold, above an Ell long, grown out of a Stone, and twined round about the said Stone, a little piece of which was given me by the said Nobleman, because of the Novelty and Wonders sake.

But put case that this were not true, which notwithstanding is very true and indubitable, as being a thing known to the whole World, that such gilded Grapes are often found in Hungaria and Transylvania; yet however, those things that I have mentioned, and attributed unto my Potable Gold, are most assuredly true.

Nor can I alleadge any other cause for these gilded Grapes and Leaves in Hungaria, but this, that the Earth there is impregnated with golden vapours, or with the not yet hardened and coagulated first Ens of Gold, and that aureous water being mixt with the Rain-water, insinuates it self into the Roots and from thence ascends up into the Boughs and Grapes, and in them manifests it self, and becomes visible.

Even thus also is it with my Aurum Potabile, (which is like to a spiritual Gold) if it be dissolved with common Rain-water, and be therewithal commixt, and the sand (in which the seeds of the Vegetables were sown) be moistened with that Liquor, the nutriment is attracted out of the sand by the Vegetable Herbs, and being attracted, renders them partakers of an aureous nature: And this experience testifies to be a thing most true; nor can it be otherwise.

By these few things here spoken, every body (as I suppose) will sufficiently enough perceive, that my Aurum Potabile is a most high Medicine for the Vegetables. Now we will likewise prove by some few but yet clear and convincing Arguments, that it is a most high Medicine for the Minerals too.

As concerning the bettering of the Minerals by my Potable Gold, thus stands the case: It is capable of exhibiting to those that are inquisitive after the transmutation of the Metals, and would make trial of the same, some most exact proofs of the possibility thereof, both in the moist and in the dry way.

In the first place, it is behoveful for every one to know, that the said Aurum Potabile, when brought to its due perfection, and such as my self know, hath the resemblance of a bright and clear water, is of a burning, hot, and fiery taste upon the tongue, and gives out a sulphureous, but yet pleasant odour.

But some may say, What can any such virtues be in a clear Water? What reason have you to call it Potable Gold, for that ought to be yellow or red? To such an one I answer, That in the whiteness is a redness hidden, which is not discernable in its tender Infancy; but when by the help of the fire it arrives to a greater age, then it discovers it self, and shews forth its comeliness and excellency together with most eminent strength and efficacy: For thus say the Philosophers, Unless you make our Gold white, you cannot make it red. And in another place, If any one knows how to destroy Gold, so as it shall be Gold no more, he hath arrived to a most great Secret. And again, in another place, Our Gold is not common Gold, but Gold potential, not formal (or Gold in power, not in shape). Such Sayings and Sentences the whole Troop of the Philosophers is full of; by which it is exactly demonstrated, that the true Aurum Potabile ought not to be presently red, as to the outward view, but that it merits this Title, if there be but only that golden and red virtue and efficacy lying hidden in its internal principle. For if this whiteness did not cover over an hidden redness, it could never possibly become red. Now my Aurum Potabile being coagulated by the means of fire, and reduced to a stability in the fire, is turned into a stone of a blood-red colour, and yields not in the melting any corporeal Gold, unless a metallick body be adjoined unto it, into which the Spiritual and Philosophical Gold, betakes it self, that so cloathing it self with a body, it may become Corporeal.

This potable Gold of mine is, Lac Virginis, or the Virgins Milk, which is coagulated with a small heat. This Coagulum Passeth into (or becomes) the Dragons-blood, which being coagulated, must necessarily yield the constant or durable Salamander. I confess, that hitherto I have not prepared it; nor had I any opportunity to prepare it, but remain contented with my Lac Virginis, as with a most excellent Universal Medicine, patiently expecting what the Divine Grace will in time to come bestow upon me.

But that I may proceed on to shew that my Aurum Potabile doth likewise heal the Minerals, amend them, and make them golden, I will here set down some waies of doing the same both in the dry, and in the moist way.

The manner of trying (by the moist way) whether or no my Aurum Potabile be a true Philosophical Volatile Gold.

Take of my potable Gold ℥ j. and ℈ j. or ʒ ss. of Common Quick-silver, put them into a strong Glass, and so small, as that it may be half full with this matter. (NB. The glass must have a round bottom, whether it be a piece of some small Bolthead, or of some small Phial, that so the Mercury may gather it self into one Ball in the bottom) and place your glass, with the potable Gold and Quick-silver, in Sand, to the heighth of the Liquor, then heat it, and leave it for about one hour in a sufficient heat, that the Phlegm being exhaled, the potable gold may stay behind in the form of a white Salt: This done, pour agen upon that Salt so much Rain-water as it evaporated in the boiling, or fill the glass so full with Rain-water, as it was before full of the Aurum Potabile, that so lying a while upon the said Salt, it may dissolve it, which is hereby again turned into the same potable Gold, having the same colour, the same taste, and the same virtues as it had before. The Mercury being freed from the said potable Gold, which is to be poured off, is found to be hard, and fix in the bottom like the best gold, and of the same bigness or quantity, as when it was put into the glass. NB. If by some errour committed the Argent-vive be not enough tinged and brought to a due degree, but hath gotten some blackness, it is to be taken out of the glass, and put into some little Crucible, and to be heated red-hot with live Coals, that so it may receive the due golden colour; which said colour it will get, and will be like the best Duckat Gold, and will abide good and firm in all trials. But that Aurum Potabile which was used about the coagulation of the Quick-silver, may be often made use of about the same labour; but yet you are to note, that you alwaies take each time less and less Quick-silver to this operation, because the potable Gold doth in each of those successive labours lose by little and little its virtues.

This way of coagulating of Mercury may be likewise used about the coagulation of other Minerals and Metals, provided that the said metals be reduced into thin Plates or Leaves, and so put in; for being put in too thick, they cannot be totally digested in so short a time by the Aurum Potabile, into the due degree of Perfection, but remain (as their inside part) crude, and therefore an accurate regard is hereunto to be had. If this Labour be rightly done, the Metals will be throughly transmuted into pure and good Gold, and that of the same magnitude, figure, and form they were of when you put them in; but yet one metal is sooner transmuted, and more commodiously than another, according as it shall be of a nearer affinity unto gold. NB. If the Metal be not in a due manner proceeded withal, but be as yet black when it is taken out of the potable Gold, it is then to be well heated red-hot, that so it may get its golden colour. And if there be even yet any doubt left, let him put it in ♃, and purge it by the Cineritium, or the Cupel, that so he may be assured of having true gold, and may be freed from all kind of scruple and doubt; for neither ♃ nor ♁ will take away ought therefrom; which thing the proof it self will most clearly demonstrate.

Take of my potable gold, or Lac Virginis, ℥ j. and put it in a glass dish; which done, and the dish placed in sand, evaporate all the humidity, until there remain about almost half an ounce of white Salt; put this Salt in a Crucible, with ℈ j. or ʒ ss. of the Plates of Silver, or Copper, or Iron, for Tin & Lead need not be laminated: Place your Crucible, together with the Salt and the Metal, amongst Wood-Coals, and the Salt will presently melt like Wax, and penetrate all the whole Metal, and transmute it into gold; and this operation is done in one quarter of an hour, or half an hour at the utmost. The molten Salt being poured forth out of the Crucible, you will find in the Same Crucible the Plate of the Metal, of the same quantity and shape it was of when put in, and throughly transmuted into pure good gold. The Tin and the Lead will be molten into Granes, as being of easie fusion, which Granes will have the nature of pure good gold. If the Crucible should be too much heated with too intense a Fire, it may also happen, that even the ☽, Copper, and Iron too may melt into granes. And this I thought good to inform the Studious of.

These (O thou Lover of Arts) are the too Examens and Proofs of my potable gold, and of trying it both by the dry and the moist way, which if thou shalt rightly perform, thou shalt not erre from the mark. But now I must needs confess, that this Transmutation is not gainful, and I have already said before, that my divulging of all these things is only to this end, viz. visibly to shew the possibility of the Art. For although that the gold gotten by these proofs be true, and purely good, and passing all the usual Trials, yet nevertheless it brings no profit, because this Aurum Potabile requires so much expences, (afore it arrives unto this degree of power) as that the gold gotten by the benefit thereof, cannot countervail the same. Nay, if it should be somewhat profitable in this way, yet would that man do much amiss, that should waste away and imploy so kingly a Medicine for the getting of a little Gold, seeing there are other waies to get Gold by. And verily, it would be a great sin and shame for a man to consume such a most excellent and eminent Medicine for little mony’s sake. Neither is it for this end, that I have thus mentioned what I have here said, viz. to use it about the making of Gold; for my aim is only this, that all the world may see that there are men to be found, even at this very day, upon whom the Divine Grace hath bestowed the Art of preparing and making most excellent Medicaments. I do not envy, that other men should learn something out of my Writings, and take the opportunity of advancing this Work to a farther perfection: But I would not have the impious ones at all to perswade themselves that they shall obtain this Instrument to do evilly, and to exercise their wickedness by God, who knows what He has to do, will not do those things which are (perhaps) liking and pleasing to our fancies. I can every hour demonstrate the truth of what I have written, with which demonstration I rest satisfied.

I can easily conjecture that various men will pass various censures upon my Writings, but this is what I am not able to prevent; nor indeed do I much care, but I do herein comfort my self, in that I have written an undoubted Truth, and can defend it even before the whole World. I can withal readily guess, that some or other may object against me, and say as followeth, viz. That my Potable Gold is a bare solution of common Gold, which being adjoined unto the other Metals, is by them precipitated, and so reduced into its former body; and this cannot be said to be a true transmutation of the Gold. To refel this objection therefore, I demand, Whether or no the common corporeal Gold can be dissolved without some corrosive Liquor? For this Aurum Potabile of mine is void of all corrosion, and is a fiery water, most extreamly contrary unto all corrosives: Seeing it is nothing else but fixed Nitre, or a sulphureous Salt, betwixt which Salts verily, and common Gold, there is no familiarity at all; nor are there any such virtues therein, as to dissolve the Gold: But put Case it could so be, that the body of common Gold should be dissolved with those fixed Salts, and that by such a Solution it should dissolve (or make) my Aurum Potabile, verily it would necessarily follow, that such a solution of Gold would be of a yellow or red colour. But now ’tis not so with mine, for my Aurum Potabile is so clear and bright, as that it far exceeds the bright transparency of even Fountain-water it self: Besides too, the solution of corporeal Gold tingeth the hair, hands, and nails with a black colour; but on the contrary, my Potable Gold does not so at all, and therefore justly and deservedly, it both may and ought to bear the Title of Philosophical Gold; for all the Philosophers that have been true Possessors of an Universal Medicine, do confess in express words, That their Gold, or the solution thereof, doth not at all colour the hands, by which Character and Sign they distinguish betwixt the vulgar and philosophical Gold.

From hence it necessarily follows, that my Aurum Potabile is prepared of the true Philosophical Gold, seeing it does not tinge the hands with any colour.

But put case that a Solution of common Gold should be made by the help of some menstruum that is not corrosive, (but such is not my solution) yet notwithstanding, it would not throughly tinge the Imperfect Metals and common Quick-silver in digestion with them, and transmute them, but would cover over (as it were,) their Superficies only with the colour of the precipitated Gold, like as is wont to be with all other solutions of Gold, and such a powder performing the same effect, may be prepared of common gold; the way of the Preparation thereof I have delivered in my Writings. Silver being therewithal laid over, is as well gilt, as if it had been done with Gold and Quick-silver: The superficies therefore is only gilded over, but the body of the Silver it self is not at all transmuted, but abides in its former state. So Gold dissolved in spirit of Salt, doth, by the help of the Vitriol of Venus, gild over the Superficies of any Iron, but the Iron retains its Irony property and nature: If to such a solution plenty of Water be poured, and Argent-vive, Tin, Lead, Iron, or Bismuth, be put thereinto, the gold is wont to precipitate out of the corrosive water, in the form of a porous Sponge, and to adhere to the metal thereinto put. Now, as soon as ever the water is shook about, the precipitated gold disperseth it self abroad in the water, like a troubled muddiness, and the Metal is the same as it was before putting in, without any transmutation at all.

Moreover, if any Solution of common gold could tinge the whole body of the imperfect metals (but yet this can never be) it would necessarily gild over the external superficies of the Metals, and especially the external superficies of pure Luna, when rubbed or smeared over with the same; and even this now my Aurum Potabile does not do; but if it be smeared upon Silver, it colours and paints it with all kinds of colours, and as infinite as appear in the Peacock’s Tail, and in such wise too, as that they cannot be easily rubbed out; and these Colours are an undoubted Argument, that this my Aurum Potabile is not the vulgar Gold, but the Secret Gold of the Philosophers.

All these, and other the like Objections, I could most easily prevent by due and fitting Answers, if they should be objected against me; but I think no body will be so audacious, as (without producing any better things) to oppose himself against those things which in the judgment of the whole World are accounted for good.

To what purpose should I make many words of the most great Efficacy and Virtues of my Potable Gold in Medicine? I do not deem it a thing necessary to write a large Book concerning them, for such kind of Writings do many times more hurt than good: For there is such an odd custom of Writing so prevalent, as that some men blush not oft-times to ascribe such great virtues to some coloured Brandy-wine, as can hardly be attributed even to Aurum Potabile it self. I confess, that many times there lies more Virtue in some very vile mean thing, than in precious and sumptuous Pearls.

But seeing that every one cannot discern the true from the false, and is constrained (on the contrary) to give credit unto those things which he draws in by his Ears, it cannot possibly be, but that he erre from the Truth, and often chuse the evil instead of the good; which defect is easily helped by making trial, and proving them, for this way is wont to try the Truth of things.

Should I but describe in an accurate manner the Virtues of my Potable Gold, it would fill a large Volume: And this is not my intent in this place, but (God permitting) it shall shortly be effected in a little Book, wherein shall be comprized many other of my best Medicaments, and shall shortly come abroad under the Title of Glauber’s Pharmacopœia: And in this place I will in few words hint out the Use of my Aurum Potabile.

Therefore, forasmuch as my Potable Gold is (as I have already frequently repeated) a concentrated Fire, and reduced into a liquid form, and all its whole Essence may be said to resemble nothing else but some tender penetrating Fire, yet void of flame, every one may readily conjecture what it is helpful for, and what use it is of in Medicine.

Amongst all the Elements, the purest, subtilest, most penetrative, and most efficacious, is Fire, and this is granted by every body; for the force of the Fire, viz. its heat penetrates even the most compact bodies, as Metals, and Glass; nor is there any thing that can stop its way; the Water, Earth, and Air are easily shut out. The Omnipotent God Himself is compared with Fire, from whom all things receive Spirit and Life, and without whom nothing can live or move it self, for without him, all things are dead, hard, and cold; as appears in the bodies of men and other Animals, which being alive, are alwaies hot, but being dead, become more cold than any Ice.

Therefore, as long as that small spark of Life in Man, and other Animals, is fed and nourished with its due Food and Drink, so long also doth it attract its nutriment, and continues in its vigorousness.

But as soon as it is destitute of its nutrition, and that it be taken thencefrom, the Life doth presently begin to be debilitated, and to fade, like as a kindled Lamp, if Oil be not poured thereunto, doth at last go out, and extinguisheth.

Seeing now that the Life of a Man is a meer fire, and is fed and sustained by a suitable Food and Drink only, like to a Lamp, which (without the pouring on of Oil, and without Air, without which no fire can burn, nor any Life live) cannot conserve its light. Some or other may demand, What the reason is, that such men are so easily seized on by Diseases, who have no want of the best Food and Drink, and which too is most fit for the sustaining of Life? Hereto I answer, That in such kind of men, the gross, crude, tenacious, and cold humours do shut up the passage to the point and spark of Life, whereby it is deprived of the nutriment, being hereby kept back. For an Example of which, Take a kindled Lamp, in which the Wick or Cotton is furred and clogg’d up with the Dreggs of impure Oil, whereby the Oil can have no farther access to the burning Flame; and hence it comes to pass, that it goes out, and vanisheth, and dies, though there be store enough of Oil. So likewise is it with an old Tree, though there be store of Dung thereto applied, yet the vegetation is not alwaies, and for ever, but all things die at last. Now, the crude, gross, and clammy humours insinuating themselves into the Roots, do hasten on this death, and the Roots being stopt or clogged, the due nutriment is withdrawn or with-held from the Tree, like as is wont to happen in Men, and in burning Lamps, as we said but now.

All things have their natural Causes, the which thing God Himself hath doubtlesly so ordained and implanted in Nature, that all things in their order hastening on to their destruction, nothing may be found wholly constant and stable in natural things, but be all subject to decay and death, and that Eternity alone, and Divine stability, (or the durability of celestial things only) might be laid open.

Bright clear Water, having its course through Channels and Wooden Pipes, doth, after many years time, at length fill them with Dirt, stops them up, and bars up its own way and current. This is the Operation of the clear and cold Water of Fountains; the hot Baths do it far sooner, as appears in the Aquisgrane Baths, and others, in which the Aqueducts and conveyances for the Water are to be frequently opened and cleansed, whereby the Water may have the freer passage. Bur those Waters, which being hot, do (when cool) presently let fall their fæces in the Vessels, and stop or furr them up, do most speedily of all shew this same operation. The same is also done in open Vessels, if, viz. the clear and transparent Water of Fountains be several times heated in a Copper, and be agen so often cooled, there doth then at length stick on to the inside of the Copper a tenacious sliminess, which at last is turned into an hard Stone.

If now the pure and bright Water of a Fountain effecteth such an operation, What, think you, would that Water do, which in its own nature is troubled or muddy, thick, saltish, and slimy. Hence it is that not only new-prest Wines, or that thickish, muddyish Must, do let fall their fæces to the bottom, and fasten their Tartar to the sides of the Barrel, but even the old Wines do likewise do the same, but not so much as the new ones do.

Now then, seeing that such kind of troubled drinks are used by men for nutriment, it is clearly necessary, that (the internal Bowels of the body being stopt by their dregginess) their nourishing property of the Life must with-draw, like as the feculent Oil withdraws from the light of the Lamp: For all those things which a man feeds upon, and daily drinks, do in process of time stop up the passages of the internal bowels and conveyances in the body of man, and so despoil the vital Fire of its nutriment. Therefore by how much the more this nutriment of the Life is withdrawn, so much the sooner is the light or vital Fire extinguished, and the cold and darksome death approacheth the nearer, and becomes superiour. From hence arose that old Proverb, Eat such things as are well cook’d or baked; Drink such drinks as are clear; Speak such things as are true, that so you may be long-lived.

But now some may say, I will therefore shun troubled drinks, and feed upon well-drest and well-prepared Meats, that so by shunning the way for Death’s entrance, I may enjoy a long-life. I confess, ’tis well said, for sobriety in meat and drink, and the shunning of gross and crude meats, and troubled drinks, do much help to conserve health: But yet it does not follow, that he shall not be at length subject to Diseases, nor die; for there is no meat that is so well cook’d, and no drink that is so clear, but it carries with it its hidden fæces, with which the internal Vessels may in a longer process of time, be stopt up, and Diseases introduced, even as we shewed but now, by an example drawn from Fountain-water, which in process of time stops up its own passages: And by the same reason too must those Trees that are in the highest tops of the Mountains at length die, when (though they are nourished with most clear Rain-water) their nutrition is with-held from them by the stopping up the pores of the Roots.

But yet I do not say that an Oak, or some other wild Tree, in wild places, which is nourished only with the Rain-water, and the Leaves which yearly fall off, dures no longer than some Fruit-bearing Tree does, which is dunged and nourished in the Gardens with singular care and labour: No, for it is known, that an Oak doth many times endure and live a Thousand years; whereas on the contrary, such a tilled or tenderly-kept Tree scarce attains to the Hundredth year, and this is to be imputed to the diversity of nutriments. The Stag in the Woods, and the Crow in the Air, live above an Hundred years, but being caught and finely fed, they scarce live Fifty years. A man that lives barely upon Bread and Water, will doubtless prolong his Life to far more years than if he used delicate food and drink; and this is a most manifest thing, and yet men lay it not to heart, but by enjoying too great a plenty of delicacies, they burthen Nature with too great a load, from whence obstructions of the bowels do arise, and a way laid for Diseases to enter in. A Tree that is dunged with too much Dung, gets to it self, together and at once, too much fatness, and this choaks up the Roots and hinders nutrition, whereby the body and boughs thereof cannot be supplied, and so consequently Death must enter in, and put out the Life of that Tree. What Counsel now? You will haply say, If that obstructions be the principal causes of Diseases and Death, are there no Remedies, by whose help such like obstructions may be prevented; or (if they already are made) be wholly removed and taken away? Yes, I say, that both may be done, viz. a timely prevention, and also a thorough abolition of them, when they have gotten head; and this to be done by such kind of Medicaments which are friendly to Nature, and contrary unto the things from which those obstructions and constipations have their rise; for cold, tenacious, impure, and watery humours must necessarily be attenuated, mollified, cut, and opened by heating, attenuating, inciding, or cutting, penetrating, and fiery Medicaments; for daily Experience teacheth, that it is a thing clearly impossible for obstructions to be taken away, what kind soever they be of, without the help of warming and penetrative Medicaments. And amongst all those Medicines, these are found to be the most certain and most efficacious, viz. the volatile Spirit of common Salt, or of Vitriol, void of corrosiveness; the volatile spirit of crude Tartar; the spirit of Urine, and of Salt-Armoniack, and other the like fiery Spirits, which do exercise their Virtues with most excellent success in the taking away of those kind of obstructions. But forasmuch as those volatile spirits do for the most part set upon and resolve such obstructions as are but beginning, and not as yet confirmed, but do not seize upon the more fixt and inveterate ones, as having not so much strength as to subdue and cast out them, for they are to be cast forth by their like, that is, by the more fixt Medicaments; which thing no skilful Physician will gain-say. The whole drift therefore of the business lies in this, viz. by what means such kind of Medicaments may be gotten, as by whose help not only the newly-risen obstructions, but also the inveterate and confirmed ones too, may be driven out of the body of man. Now, this cannot be effected by Herbs, and such-like natured things, as is sufficiently witnessed by this present Age, for no body that is subject to those kind of obstructions, is cured by the help of the Herbs, and such-like things. For after that the sick Patient hath a long time used the palliative Cure in vain, Death at length comes forcing in, and snatcheth him away after his licking in many Pots full of such stuff, which notwithstanding, by some good Medicine might have been easily prevented: For, I pray, how can it possibly be, that a cold, gross, crude, and not well-prepared Medicine should draw forth cold and gross humours, which should be heated, cut, and mollified? ’Tis just as if a man would melt one piece of Ice with another piece of Ice, and so reduce it into Water; but yet it will never be done without fire or heat. And therefore a penetrating, fiery, living, and good Medicament, is to be applied unto those cold and tenacious obstructions, to heat, extenuate, and scowre them out; and the Syrups, Conserves, and the cold, dead, and mucous or slimy Juleps should be removed.

Verily, I cannot sufficiently enough wonder, when I think upon the small regard that is had to the Life of Man, and how rashly and wantonly it is neglected, out of meer pure ignorance.

The present World is so blind and perverse, as that it neither will nor can believe this, though it be shown it even with ones fingers: But yet this stubborn perverseness does not hurt any so much as it does the Innocent, who understand not these things, and are even constrained to credit those things only which they hear of; all other things they commit to Chance and Time, together with the rest of those errours, unto which, as likewise unto other abuses, this endeavour of mine, will (if God so please) some time hereafter administer some Redress.

We do therefore conclude and determine, that the principal and chiefest occasion and cause of Diseases and Death, are these slimy, gross, tenacious humours, which by little and little seize on and stop up the internal bowels of the body, and withdraw (or withhold) from the radical humidity its nutriment, and so debilitates the vital fire more and more, and at length quite extinguish it.

Now, to remove and throw off these Furrings, there is no other Remedy, but that the passages of the internal bowels be kept open and clean, or that they be opened and unlocked, as ’twere, if already stopt up.

Now this thing my Aurum Potabile can perfectly effect; a better Medicine than which, and one more apt and fit to open all the obstructions of the body of man, ’twill not be so easie a matter to find; for it is in its nature a subtile, fiery, penetrating essence, warming all cold affects, attenuating the gross, inciding or cutting the tenacious, and consuming, and drying up all humours and Waterishness; insomuch that (being made use of) it doth inhibit and impede the generation (or growth) of all kind of obstructions, and by mollifying and inciding them when they are already generated, doth wholly take them away: Upon this accompt, by its corroborating the radical moisture and vital spirit, and preserving it safe and sound, it gets the preheminence over all other such Medicaments as perform the same effect: Most worthy is it therefore to be called and esteemed the concentrated center of all Medicaments. For all those virtues which are found simple and divers or distinct in any of the Vegetables, Animals, and Minerals, and which do, by a Particular Efficacy, set upon Diseases; are concentrated in my Aurum Potabile, and being collected into one, do display all the virtues of those particulars universally, and therefore do these virtues discover it to be well worthy the name of an Universal Medicine: For this Medicament does not only exceed all other Medicaments in the most speedy operation of its virtues in the curing of the bodies of men, but also it plainly abounds with the same admirable virtues in the bettering of the Vegetables and Minerals; and therefore it is to be preferred beyond all others, and to be extolled with the highest Praises.

But now, if in case it should abound with far more noble and more efficacious virtues, (as to the taming and subduing the Diseases of men) then it already hath; and yet, on the contrary, should effect nothing by those its virtues in the melioration or amending of the Vegetables and Minerals, it could not possibly claim to it self the Title of an Universal Medicine, but would be rank’d amongst the number of Particular Medicaments, as tending only to the curing of the Diseases of Animals. But now, seeing that (as we said before) my Aurum Potabile doth most powerfully help not only men, in the Animal Kingdom, but likewise in all the Vegetables and Minerals, (out of the Dominion of which three Kingdoms, viz. Animal, Vegetable, and Mineral, there is nothing in all Nature to be found) and is a most high Medicine unto them all; therefore also the Name and Title of a Universal Medicine doth rightly and properly appertain thereunto.

The Philosophers do indeed ascribe thus much unto their Universal Medicine, viz. that it is able to heal all the Diseases of Mankind, and of the imperfect Metals, and their defects, and transmute the said metals into perfect Gold. But concerning its being the supream medicine for Vegetables too, that they are silent in: Why they silently pass this over, for my part, I cannot certainly tell, nor do I deem it necessary to expound the same: ’Tis sufficient that my self have proceeded farther, and do manifestly declare, that it will perform the same in the Vegetables too.

But yet I would that every one should understand me aright, and not count me so simple, as if I did liken or compare my Aurum Potabile with that great Stone of the Philosophers, which transmutes vast quantities of imperfect metals into most pure Gold by projection: No, no, I do not ascribe such great Virtues unto my Medicine, which it has not in it, but yet withal I cannot tell, whether or no in process of time some better thing may not arise therefrom.

Farther too, the Philosophers say of their Medicine, that it can make variously-coloured precious Stones agreeable in any colour to the natural ones, out of all kinds of Flints. And now, perhaps some or other will require this of my Aurum Potabile; to whom I reply, as afore, so agen now at present, that my Aurum Potabile is as yet imperfect, and is but in its infancy, which haply (being brought by the benefit of the fire unto perfection) will effect the self-same thing: But in the state which at present it is in, and whereunto my self have brought it, and ’tis at present constituted in, it is turned in three hours space in a covered Crucible, into a transparent Stone, red like blood, and resembling a Ruby: Of which, if a little bit be cast into molten glass, it makes it green, yellow, sky-colour’d, or even black too; according to the moreness or lessness of the quantity thrown in, or according as it is longer or lesser while kept in Flux. If now it operates these things, whilst unfixt and immature, any one may easily conjecture what it would effect, were it brought to a perfect constancy in the fire.

But it tingeth some sorts of the white Flints, kept for some hours in the Fire, with various colours, and transmutes Sulphur it self into most excellent Gold; which effect makes me more admire, than all the things that I ever heard of; and how this betided me, it will be worth the while, at present to make mention of. I did once put some ounces of my said Aurum Potabile in a porcelane dish, as they call it, and placed it in Sand, that by the evaporation of the Phlegm, I might reduce it into a Salt: But whilst I was absent, the heat of the Fire being too much encreased, a good part of the Liquor boil’d over the Dish, and spilt it self into the Sand, Now when I came to look to it, I perceived that the Liquor which boild over the dish had hidden it self in the hot sand, I took out the said sand, which with the Aurum Potabile was gathered into one body or mass, and I put it in a glass, and poured Rainwater thereupon, and placed the Glass in hot Sand, then I put the Water with which I extracted the Salt, into a Tunnel, together with the sand which was to have the salt separated from it, and so I separated by a Filter the Liquor thus impregnated with the salt, from the sand, which said Liquor past through transparent, and unchanged in colour and taste: But now this sand, which was white at first, was clad now with a red colour, which stirred in me an exceeding admiration, that this Potable Gold of mine should tinge the sand. This sand I put in a Cupel, and brought it to the Test, and it yielded me pure good gold; and this made me wonder the more; for verily it is a wondrous transmutation, and such as I never heard of.

Upon this account do I perswade my self, that a piece of Crystal may by a bare digestion in this potable Gold, be digested into a precious Stone, but I have never as yet tried it, but yet I will try it, if God prolong my Life.

Having made this trial with the sand, I presently conjectured, that the sand which I planted my Herbs in, and which I moistened with my Aurum Potabile, did not impart the full virtues, and all the qualities of the gold to the Herbs, implanted therein, but did retain the better part to it self, for its own melioration, and afforded but the smallest portion thereof to the Herbs: Nor did this conjecture deceive me, for upon this occasion I searcht farther into this business, and found it even so. And therefore, for the future, I used no more sand, for the communicating the golden virtues and faculties unto the Herbs, but instead thereof, I used Sawdust, in which I began to sow or implant the Herbs, for Wood is not endowed with such powerful or strong virtues, as to be capable of extracting the aureous Essence out of the Potable Gold, like as the sand doth.

Upon this accompt therefore any rotten Wood or even the Sawdust of Wood will be more fit for this Work of planting, than sand it self is, for the sand attracts to it self the most principal virtues of the Aurum Potabile, and thereby doth better it self, and bestows upon the Vegetables some small Reliques only. Had I not accidentally found this effect, the sand would have robb’d me of much benefit.

Moreover, this thing likewise, which is well worth the knowing, must not be passed over in this place, viz. that what herbs soever are (by the help of my Aurum Potabile) grown up, they are all of them greater and stronger than the common sort are, and do far exceed them in colour, taste, smell, and in all virtuous qualities. The reason is this, because the said Universal Medicine is a meer fire, and bestows its fiery vigour upon the Vegetables and Herbs: For it is a thing sufficiently known, that by how much hotter the Countries be, so much the more efficacious Herbs do they produce.

The Herbs that grow in the lower Holland Countries, are not comparable to those which the upper Germany (which is of a drier and hotter soil and air) doth produce, neither in odour, savour, nor virtues. Nor doth High-Germany produce Herbs of that efficacy and bigness as France doth, which is of a hotter and drier air than Germany is; for in Germany Rosemary will hardly preserve it self safe from being injured by the Winter season; whereas in the French Desarts it grows so exceedingly well, as that it runs up like Trees, capable of defending one against the Rain, the which thing is not usual in the more cold Countries. Verily most excellent Honey is brought from Marseilles, (where the Bees suck it out of the Rosemary Flowers) into Germany, Holland, and other Countries, wherewith excellent Metheglin is made, and other Fruits and Flowers conserved therewithal. But that Honey which the Bees are wont to gather in Holland and Friezland, about in the moist Meadows and moorish Fields, from the Flowers there growing, hath scarce any odour at all, but yet it is in goodness beyond that which the Bees gather from the strong-smelling Flowers of wild Trees, or from the Blossoms found in the barren Broomy Thickets. By this therefore it appears, that there is a vast difference between the Virtues of the Herbs in this or that Country, and that such men are not a little deceived, who without any regard had, esteeming of all the Europæan Herbs alike, do attribute to the Herbs of the Northern Countries, as Denmark, Swedeland, Norway, Poland, the self-same Virtues as the ancient Physicians ascribed to theirs, in the more Southern Countries. And thus do our modern Galenists, affirming that their moist Herbs in these cold Countries are of equivalent Virtues to those Herbs which the ancient Physicians have made mention of; but Experience sufficiently testifies what effects they shew, and what errours the said Galenists commit.

Avicenn, Averroes, Ægineta, and the pillager Galen, were not Germans, Swedes, Danes, or Polonians, but dwelt in those hot Countries, wherein the soil or earth was day and night heated with the Solar rays, and impregnated with an aureous property, and so communicated to the Herbs wonderful Virtues and admirable Efficacy. Extreamly therefore do they erre, that dare attribute the very self-same virtues to the Herbs of our colder Countries. But I confess, that by the benefit of Art, the self-same virtues may be bestowed on the Herbs, even in our most cold Lands, which those Authors attribute to their Arabian Vegetables; Where Nature ends, there the Artist must begin, say all the Philosophers, but especially Hermes, who is, as it were, the Father of all the Philosophers, doth clearly and openly testifie the same in his Smaragdine Table, saying, That which is beneath, is like that which is above; and that which is above, is like that which is below, for the accomplishment of the Miracles of one thing, &c.

And albeit that these words are expounded with divers Explications, yet notwithstanding, the general sense and meaning of them points at nothing else but the superiour and inferiour ☉, which generates all things, and brings them to perfection: We cannot by any force draw unto us the upper ☉, much less enjoin him to make our Lands partakers of his more hot beams, and to fill the Herbs that grow therein with the self-same virtues that the Arabian Vegetables were endowed with: Alas, the Sun neither hears nor knows us, but proceeds on in its accustomed course, and dischargeth that Office which was imposed on it by the Divine Power. If we are desirous of bettering those gifts of Nature that are vouchsafed unto us, then must we set about the Work of Art, and see whether or no it (being an imitator of Nature) can afford us any help. And this it will do very easily, insomuch that our Europæan Earth may bring forth as efficacious Herbs as the Arabian soil doth, and that with small Costs and Labours; so that there is no need of my more chargable Aurum Potabile for the accomplishment of that business; for a sulphureous and fluid salt Water will perfectly effect the same, seeing that in salt and sulphur the Solar beams are abundantly concentrated and coagulated. This is our Terrestrial ☉, by the virtue whereof all things do grow, which if we do but know how rightly to fit and order, we should verily effect the very self-same thing by the help of Art, that the superiour and natural Sun operates in the Herbs, after its natural kind of way.

He now that neither understands nor apprehends these things, is not at all worthy to be accounted a Philosopher, but follows after blind Leaders, and hurries others as well as himself into darkness. The Sun performs its course in the Firmament, according to its accustomed manner, and cannot be rendered either greater or lesser: But we have the inferiour Sun in our power, and can accommodate it to our Herbs according as we list our selves, and in what quantity we please.

Upon this accompt Art doth far outstrip Nature; and ’tis in our power, by the help thereof, (viz. of Art) to outstrip it, if so be we have it and know how to use it. But this Discourse of mine hath been more large than I intended, and minds me of desisting therefrom. I suppose I have spoken enough for a wise man’s instruction; and thus much I thought it was expedient for me to hint by way of a Parenthesis.

But yet however, that I may the more clearly and more perspicuously set down all matters, that so every one may see and apprehend, that I have set before them the meer pure naked Truth; I judge it expedient to insert here yet more Examples and Instructions, that so whoever has a mind to make trial, may in very deed experiment the Truth of this thing.

Coagulate my Potable Gold into a red Salt, and put in 3, 4, 5, 6, 7, 8, 12 grains, more or less, into half an ounce of Crystal glass melted in a Crucible, that lying in the superficies thereof, the said grains of Aurum Potabile Salt may be molten. This done, the glass will presently attract into it self the Tincture, and become of a Jacynth colour, and so delicate, that it is not a whit inferiour in colour to the natural Jacynth. NB. If the melting be continued yet longer, the glass will be tinged with a golden, green, sky-coloured colour, and at last with a black-colour too, if it be too long left in the fire.

He that desires to make a Ruby, let him put the bare coagulated Potable Gold (without the addition of any peregrine thing) into a pure and covered Crucible, and there leave it in fusion for some hours, and he will get such a delicate blood-like coloured glass, as is capable of refreshing a man’s nature, when debilitated with the multiplicity of cares, troubles, and labours, and this by a bare looking thereupon. And any one may easily conjecture what a refreshment it will be to a man’s mind, when (after abundance of vain-spent labours, and exceeding earnest expectations of the Blessing of God upon them), he doth at last see with his own eyes, that that thing is possible to be effected, which with such an incredible, ardent a desire he hath so long a time sought after. Without doubt the seeing of the promised Land did affect Moses with an unexpressible joy, though he never entred thereinto.

What man knows by looking upon the seed of any thing, what colours and what figure the Plant is of, that will proceed therefrom? but in its growing up by a due nutrition, it doth at length become manifest, which afore lay therein hidden: Even so the true first Ens of Gold lies hidden in my Aurum Potabile, and is not visible to the sight, much less doth that appear which shall or may by Art be made thereout of, before it shall have arrived unto its constant fixity or fixation, (as the Chymists phrase it) by the help of the fire. And therefore must there be a patient expectation until this Infant wax ripe, and attaining unto a man-like estate, it performs man-like actions.

Who would ever have believed that there lies hidden in an Egg the whole essence of a Bird, with all its Members, Feathers, and whatever else appertains thereunto, but that it is a thing so thoroughly common? The Must of Wine, if drank in too great a quantity, hurts the stomach, weakens it, and causeth Colick pains; and the same Liquor, after it is become a strong and clear Wine, corroborates the stomach and the whole body, and so at length lays off those virtues or properties which it held hidden in it self whilst it was Must. He that knows a Vegetable Seed, an Animal Egg, or a Mineral primum Ens, doth at last also come to know, that from a Seed there must proceed an Herb, from an Egg a Bird, and from the first Ens of Minerals an Universal Medicine: But he whose understanding cannot comprehend these things, but contemns them, as an abject or contemptible Seed, Egg, and first Ens of Minerals, viz. a sulphureous Salt, such a one doth even ignorantly despise the Herb, the Bird, and the Universal Medicine hidden therein. Therefore no body should contemn those things that he has no knowledge of. And seeing it is clearly perceptible, that the first Ens of Gold hides within it the true Universal Medicine, and which Time, Art, and Nature will really produce unto the Light: Therefore there is no reason why any one should undervalue my Potable Gold, or despise it, because it is as yet in its infancy, and is like some common salt water; but he should rather think thus with himself, that it is like the white of an Egg, which hides within its inward bowels, as I may so say, its yolk, which in process of time will bring forth a most delicate Bird.

But these things which I have already spoken of the nature and properties of my Aurum Potabile may suffice; its Medicinal use shall shortly be clearly described amongst my chiefest Medicaments, and so be published, together with them. But he that is minded to make use of the same in the mean while, may safely do it, and without any kind of hazard at all, for it operates nothing else, but what is conducive to the good health of man’s body, corroborating the debilitated radical humidity or vital spirit, and confirming it, by which the life of man is nourished, encreased, and conserved many years in a wish’d-for, healthful estate, just as a Lamp is kept alive by the pouring on of Oil, or the vigour of the Fire by the apposition of Wood thereunto, by which it is preserved from extinguishing and dying: But yet the use thereof must be warily and judiciously admitted, because being a meer pure fire, it must be moderately adhibited. At the beginning of administring it, one or two drops may be given in Wine, Ale, or other Drink, unto the Sick, but best of all in the spirit of Wine: Then the next following day one little drop more may be added, and so the Dose may each day be augmented by the apposition of one small drop, until it work by Sweat and Urine, and sometimes also gently by Stool.

This Operation being made (and on this wise active) then the Doses are to be in like manner daily lessened by the omission of one drop at a time, until the Sickness be happily removed, and so the Sick need no farther use of the same.

All things being thus rightly instituted, it will manifestly appear, that all Sicknesses, yea, the hidden ones too, are expulsed by this Medicament, and even as it were consumed like as Wood is consumed by a burning fire, in such wise, as that nothing at all of it remains, save the fixed Salt, but is all reduced into a Nothing: For all Diseases, as we shewed afore, have their rise from moist humours, which nothing can heal and remedy more commodiously and safely than this Aurum Potabile of mine, which is such a vehement resister of all over-abounding humidities, opening, inciding, consuming, and dispelling them, just as the ☉ consumes Water in a Vessel, and wafts it away by evaporation. Hence it is, that it both cures, and by way of a preservative, prevents the Leprosie, French-Pox, Quartane, and all other Fevers; the Scurvy, Epilepsie, Apoplexy, Hypocondriack Melancholy, the Stone in the Reins and Bladder, the Gout, and all the Diseases of the Matrix, both known and unknown, and the various Sicknesses of Women, as also the dreadful Plague, with all the evil effects arising therefrom. For it is found that nothing is subject to Corruption and Death, but an abounding Phlegm, or an immature humidity which is wont most speedily to pass into a putrefaction.

From hence it is clearly manifest, that the sanguine man, which is endowed with a drier temperature, has a far better fruition of his health than the phlegmatick man hath, who abounds with moisture.

Dry Sugar dures many years, but being moistened, it turns sowre, and becomes ropy and ill-savour’d, tho’ it be a Salt, and is mixt with other corruptible Vegetables to preserve them.

From hence may it be seen, that a superfluous humidity opens the Gate for Death to enter in by, and seize upon the Life: But on the contrary, a temperate siccity preserves all things in an healthful state, and barrs up the passage against any corruption. The Roof of a curious and stately-built House being full of chinks and holes, lets the Rain in, which moistens all the whole structure, and causeth it to rot and spoil: But if the holes in the Roof be stopt, and the windows by which the Rain beats in be shut, and the windows on the other side of the house, where the wet beats not in, be on the contrary opened, that the warm Air passing in, thereby may throughly dry up all the moisture, and so inhibit or put a stop to the Progress of Putrefaction, then the whole frame and building will be kept sound and good, which otherwise would be rotted and quite spoiled. Such men as live in the moorish fenny Countries, and feed upon a waterish Meat and phlegmy Drink, are for the most part of an unsound temperature, and troubled with Catarrhs and the Scurvy. But on the other hand, those that inhabit high and lofty places, and have the fruition of a drier and purer Air, and that feed upon such meats as are more conducive unto health; these men know nothing of those watery sicknesses, but have flourishing and strong bodies, and have firm, compact, and excellently well tempered flesh. And this difference is not found only to be in Men, but also in all other things. For not only Bread, Flesh, Fruit, and such other things as are used for daily food, do grow mouldy much sooner in the moist places, and so corrupt, but also even Metals themselves too, as Iron, Copper, Tin, and the like, even these cannot shun the corruption of the Air, but are laid over with Rust, which (in a drier air) they do not so easily contract.

By all these circumstances it is so clearly evidenced, that superfluous moisture is to all things alwaies hurtful, and gives an inlet unto Corruption, that I think there is no body that will dare to say any thing to the contrary.

And therefore seeing that this Aurum Potabile of mine doth (amongst all other Medicaments, what Title soever dignified with) most notably excel in the taking away of Corruptions, and may be most safely made use of both for preservation from, and curing of Diseases, it ought to be accounted and esteemed of as an Universal Medicine, and that very deservedly, and which gives place to none.

These few things I was willing to describe here in this place, concerning the use, efficacy, and virtues of my Potable Gold, in the curing of the Vegetables, Animals, and Minerals. There shall suddenly follow more concerning the same, in The Description of the use of my Principal Medicaments.

It now remains, that I make some brief mention of the preparation of my aforesaid Potable Gold, although I have already often done the same in many places of my Writings, and have very clearly shown the same, but yet after a Philosophical manner, and without setting down any Receipt, but here and there by piecemeal; as for example, in my Miraculum Mundi, in its Exposition and Continuation, where it is briefly described, so as that it therefore needs not any farther illustration.

But yet, that I may abundantly satisfie all men, I do (by way of over-plus) admonish every one, that he do not think that this subject is to be sought after from foreign and far remote places, with a great deal of costs and charges; for the matter out of which my Aurum Potabile is made, is in every place, and offers it self even in a manner gratis, to the most poor as well as the richest, and without Costs, and is brought to its perfection in three daies space: To that perfection, I say, (that you may rightly understand my mind) as its infancy requires, viz. so as to become a Lac Virginis, or a clear Universal Medicinal Water, which I call Aurum Potabile, and in which the most precious Dragon’s-blood lies hidden, which is to be transmuted in a certain limitted time, by fixation, into a constant Salamander; the which I have not as yet ever effected, and therefore forbear to use more words, resting satisfied with this my Aurum Potabile, which I have many a time prepared by my labour, and here treat of, and forbear to multiply any more words about things of greater moment. In the mean time I doubt not, but that (if time and labour be bestowed hereabouts) this Aurum Potabile would arrive unto the utmost fixity and constancy, both in the moist and in the dry way.

Farthermore, I deny not, but that this same Aurum Potabile may be made of all the things of the whole World, but yet easier and sooner out of one subject than another. There is no Infant that is born so poor, but that he necessarily enjoys that subject, and cannot live without it: Therefore some of the ancient Philosophers have written, That Adam and Eve had the same matter in Paradise; when as yet they had no cloathing.

Mary the Prophetess and Sister of Moses, calls it, The Work of three hours; another calls it, The Philosophical Work of seven daies: I Glauber, being a new Disciple of Hermes, do most truly affirm, That this my Aurum Potabile, which I here treat of, may be perfected not only in three daies, but even in three hours space, and that out of such subjects as are every where to be found, and which all men know and make use of, and cannot be without.

I speak the pure naked Truth, without hiding it under any Coverings of similitudes or enigmatical expressions. And that no body may think that these my Writings are not to be understood according to the Letter, but that they conceal all things under an hidden meaning, I do again affirm this third time, that the Aurum Potabile which I write of, may be made of any Vegetable, Animal, and Mineral, but yet sooner out of one than another. For although any one may prepare it out of a piece of Wood, Bread, or Flesh, and out of an handful of Straw, Leaves, or Grass, yet notwithstanding, it may be easier made out of an handful of the salt of any Vegetables and Animals, as being their concentrated center; and this I bequeath to the whole World as an infallible Truth. But I would have every one rightly to understand me, what Salt I here point at, viz. I mean no other, but that which is to be found in all things.

But that the true meaning of my words may be yet the clearer and openlier disclosed, I will adjoin a short but fundamental Discourse. It is not sufficient for a lover of Art, that is inflamed with a desire of obtaining some good thing, barely to read over such or such a Philosopher, and presently to perswade himself, that by the meer reading, he shall forthwith understand clearly and perspicuously the Art treated of. No, but he must accurately meditate, and consider what that is which he seeks for, whence it hath its original, and by what means or what way he may obtain it. For if we will make our search from the utmost and extreamest Coasts (or Bounds as it were) even to the inmost bowels or center, we shall find, that God was One and alone from Eternity, even till the time wherein it pleased him to create visible things for His own glory and delight. And when He went about doing this, He said, Let it be: Assoon as this Fiat, or Let be, was pronounced by God, it began to move it self, and to change (or turn) into four Elements, out of which Elements there afterwards arose all those Creatures, which can be discerned with our Eyes, and without the four Elements they could neither be nor consist, and without them even Nature her self can bring forth nothing.

Now, if any one would endeavour after what is purer and better than those things which are generated from the Elements, he must make his attempts by ART, the which, by overcoming or outstripping NATURE, hath its tendency to that Butt whereunto Nature cannot attain; and he must there begin his operation where Nature ended hers, as not knowing how to make any farther progress: For then is a Quintessence obtained, which exceeds Nature one degree, and cannot be promoted by Art any farther.

But if any one has a desire of obtaining any better and greater thing than this same Quintessence, he must then proceed some other way; for (as we said but now) Art cannot make any farther progress beyond a Quintessence: And therefore necessity requires, that there be made a regress or retrogradation unto the Center from which the very Elements themselves have their original. This Center is that Divine Fiat or Universal Hermaphroditick Salt, participating of both natures, which being the true Primum Mobile, comprehends hidden in it self two contraries, which acting one upon another, do bring forth the three Principles of the three Kingdoms, Vegetable, Animal and Mineral, and do nourish them by the four Elements, and multiply them, and this is the common course of nature.

But now Art makes a much farther progress, and reduceth the Circumference to the Center, and doth not permit unto that Center or Primum Mobile, that the Patient be overcome or subdued by the Agent, by the operating of those two contraries upon each other, nor does it suffer it to pass into those three kingdoms, viz. Vegetable, Animal, and Mineral, as into its Circumference, but doth so subdue, and keep, and bridle in that Primum Mobile, that it does not divide or dilate its Virtues by a large circumferential walk, as it were, but doth in a manner swallow them down into its own self, or concenter them; just as if a Dragon should bite off his own venomous Tail, and therewithal nourish himself, when he cannot light upon any other Food, and so by this means becomes a most high Medicine. And therefore most wisely said Hermes, Our Dragon doth not die, but by its Brother and Sister. It is a thing necessary, that one fire should overcome the other, and transmute it into a more noble essence. Such a fire as this, is my Alkahestical Arcanum, or true Aurum Potabile, with which wonderful things may be effected. It is a transparent clear Water, wherein the colour and form of fire lieth hidden and introverted; but yet that internal Fire is easily and speedily manifestable, and educible unto view, by either the dry or moist Fire. The dry way is done by the heat and fire of common Wood-Coals; and as for the moist way, a well-rectified Spirit of Wine is to be used, and such as is void of all its Phlegm. Take therefore of the dry and concentrated Fire ℥ j. put it into ℥ iij. of the moist Fire or Spirit of Wine, which moist fire will presently swallow up the dry one. These being both of them digested by a due heat of Fire for some hours, in a long-neck’d Phial or Bolthead, will put on a blood-red colour, and will manifest and expose to view its concentrated Virtues, with curious colours, and with a pleasant taste and smell, by which heart-corroborating qualities it far excels all other Aromatical Essences, that serve for the strengthening of the heart; for those properties which afore lay turned inwards, and were shut up in its inmost bowels, are all of them drawn forth and made visible, and become subject to the external distinguishing senses. By this means the abject and little Infant which was clad in a white colour, becomes a speaking, strong, and prudent man, and this very Lac Virginis it self is changed into the most efficacious Dragons-blood. This now is the most true Aqua-vitæ, and the most true Wine of Health, some few drops of which being daily taken, do conserve good health, and bestow long Life.

Many honest men have with their own eyes seen at my House the admirable and most speedy effects of my often-mentioned true Potable Gold, and especially its operative efficacy in the transmutation of the Imperfect Metals.

If therefore such a one as is troubled with grievous Diseases, and who finds no help in those vulgar, commonly-known Galenical Medicaments, shall need the help of this my Aurum Potabile, I will out of Christian Charity willingly bestow upon him so much thereof, as may be requisite for the recovery of his former health; and this I will the rather do, that the wonderful miraculous deeds of the Divine Power may be made known in these last times.

No body shall fish out from me more Directions than those which I have too and agen hidden in my Writings, concerning this Aurum Potabile; let it suffice every one, that he can find this Medicine ready prepared in my hands, the which scarce one of an hundred would be able to make, were he a Possessor of the Secret.

This Medicine shall lie ready prepared by me as long as I live; I will not deny it to any body; nay more, I will openly shew the use thereof too, unto some of my friends, in the melioration of both the Vegetables, Animals and Minerals themselves, that so the Wonders of GOD, and the possibility of Art may be manifested, and come to light.

And now, may it please the Omnipotent GOD, who is the beginning and the end of all things, to inspire us, out of His meer Grace and Mercy, and implant in our cold hearts, which are stopt up with darkness, the warming heating spark of His Holy, Eternal, Infinite, and all-correcting Light, that it may therein, as in some saltish and sulphureous Earth, be nourished, and grow up like a little Seed, and bring forth Fruit a Thousand fold, to the Salvation of all our Souls. Amen.

THE SECOND PART OF Miraculum Mundi. In which is described the Magnificent Coming of ELIAS THE ARTIST ; — THE PREFACE .

Candid Reader,

Among ancient Philosophers of the Heathen, as Chaldees, Egyptians, Persians, Greeks, and Romans, yea, and the Hebrews themselves, it was a long-received Custom, enigmatically to propose what they esteemed most worthy of confederation, lest such Secrets should either be divulged or lost; to the end, that unworthy persons having regard to the Letter only; and not respecting the Sence expressed in those words, might know nothing at all of them: But contrarily, the Worthy, enlightened with the Light of GOD and Nature, well understanding what is signified by those Words, might thence reap most profitable Fruit. The Truth of this is sufficiently proved by the Writings of ancient Philosophers; also by the Books of Moses, and the Histories of the Prophets. For all these, or the greatest part of them, do indeed need another explication, than the Letter it self seems to inferr, because some occult matter is in that contained.

In like manner our Christian Philosophers, both ancient and modern, discovered their Arcanum’s enigmatically; as, among many other, Basilius and Paracelsus did: For, although these men delivered all things true, yet they are understood by very few: Which hath been the occasion of Contempt and Reproaches, with which ignorant men, and the evilly-disposed, asperse all Philosophers (among whom Kings themselves, and divers Princes, in times past have been, and are yet found) and say, There is no such thing in Nature, as the Transmutation of Metals into a better state; and that The Universal Tincture or Stone of Philosophers was never found by any Man. Truly it is a matter worthy of sharp Reproof, and not to be suffered, that the Chymical Writings of many excellent pious men, should (although most consonant to Verity) be so maliciously rejected, and proclaimed false. This is rather due to Chymical Mountebanks, (understanding nothing less than Chymistry) because they expose to sale the Philosophers Stone unto others: This sort of men have rendered Chymistry so vile and abject at this day, as many men judge it a Reproach to be called Chymists.

That we might, as far as is possible, prevent this evil, and demonstrate those things to be true, which the above-named Writers have left to us, under the Title of The Salt of Ancient Philosophers, which by Paracelsus is called Elias the Artist; we resolved to effect the same thus.

Paracelsus treating of the Transmutation of Metals, because he was not willing to insignize The Salt of Philosophers with its true name, refers the Reader to Elias the Artist, who, he saith, when he comes, will teach the way by which the Transmutation of Metals may be effected. Here Men imagine Wonders, and generally regarding the words themselves, expect the coming of a certain Man sent from GOD, whom they believe, shall in the later Ages of the World, discover occult Arts, and make known the Secrets of Nature. Whereas, if the Name Elias the Artist be rightly considered, or a transposition of the Letters be made, we read Artis Salia, and these Salts indicate Elias the Artist of Paracelsus. These perform Wonders, so as a man possessing the Salt of Art, or knowing the nature thereof, may effect Wonders. Elias the Artist to such a man appears to be the cause of effecting marvellous things.

Basilius, in his Testament, did very obscurely describe this Salt, where he sheweth the way of making The Stone of Philosophers of common Vitriol; yet no man is able from those Writings to gather which way he should prepare the same.

Also he that considers the words of Paracelsus, where he foretells the coming of Elias the Artist, will find, that in that he describes Vitriol, both obscurely and openly; obscurely indeed in his Treatise entituled, The Tincture of Naturalists; openly, in that which he left, touching Vitriol in Species. He would not expresly say, that Elias the Artist, or The Salt of Art, was expresly contained in Vitriol; only this he was willing to shew to Posterity, viz. That the Art of changing vile Metals into better, was descended from the Ancients unto him, and with him should perish, until the coming of Elias the Artist, who should shew the true Transmutation of Metals, viz. in the 58th. year of the following Age. This time many have expected with grief and trouble, but in vain hitherto.

Many Philosophers, besides Paracelsus, have predicted the Coming of Elias the Artist, who coming from the North, attended with a strong Lion, shall teach Arts, find out and manifest the secret Treasures of Nature, and dispose the various mutations of mundane things for the benefit of Mankind. These have many men in vain believed to be spoken touching some one man; for if we consult the Writings of those men, who have set down this Prediction, we shall find them not to have intended a Man, but Salt-petre only, and his Brother the Salt of Art: Hence it is that they cry out, O our Salt! O our Salt-petre! O our Radical Salt! Hence also it is, that they write, If GOD had not created this Salt, it had been impossible to make our Medicine; and various expressions like to this, in many places of their Writings they use, as I have declared in several of my Tracts, especially in the Third Part of The Prosperity of Germany, where (among other things) I said, I hoped that in time to come, by me should be unto all men exhibited Salt-Petre, or The Salt of Art, sitting (like some Monarch) in a Triumphal Chariot.

I doing this, take Paracelsus out of his Sepulchre, and (as himself predicted) turn him towards the Orient, that is, I expose him to the Light, by which the verity of that Prediction may be discerned by All.

Perhaps my Disciples may do the same; and they seeing the verity of the Transmutation of Metals, or restoring the Sick to health in a way unheard of, draw me after I am dead, or whilst I live, out of the Sepulchre into which my evil-minded Enemies have cast me. And when they do these things, they will effect so notable a mutation in Medicine and Alchymy, as indeed for the future there will be even no Artist, who will not see and understand the frauds, ignorance, or hatred of the proud and high-flown Adversaries of Art and Truth, and justly oppose themselves against such malicious Enemies of true Verity. Thus may those who have long before been blind, receive sight, profess themselves to have been Opposers of Truth, and strenuously labour to suppress and amend what’s amiss. In such a time not only true Medicine, and the most noble Art of Chymistry would begin to flourish, but also all Arts would ascend to a greater degree of perfection; and so one Age will exhibit it self much more excellent than others. Wherefore my Prayer is, that the Gates may be opened to divine and natural Arcanums, that Elias the Artist, and the Salt of Art would discover the predicted Golden Age, and that the most Wise GOD would unto pious men grant an entrance into the Land of Promise, that they may thence bring Fruits, and present them to their Neighbours, for the Honour of GOD most high, and the solace and comfort of the Needy. Amen.

Indeed Paracelsus makes some mention of this Salt in his Works, calling it Sal Enixum; but we in our Treatise (published in the year 1658.) of the nature of Salts, have somewhat more largely expounded the matter, calling that Sal Mirabile. In the present Treatise of the Salts of Art it is expresly called Elias the Artist; the verity of which Appellation, we shall by the help of GOD clearly demonstrate, viz. that Elias the Artist of Paracelsus signifies no other than the Salt of Philosophers, prepared of Salt-petre, common Salt, or Vitriol. Indeed it is in taste like Salt-petre, yet it is not inflammable, although it may be procured by Art. Paracelsus and Basilius made it of Vitriol, as several parts of their Writings shew, which for better knowledge sake I shall here insert.

Elias and Elisha, what men they were, and what miracles they wrought, Sacred Letters shew. The Miracles they wrought were Divine; the same almost is our Salt able to perform in a natural way: Therefore not without reason have we called it The Monarch of the World, or Elias the Artist; for there is no subject found in the nature of things, by help of which we are able to do the same, as may be effected by the benefit of This. The truth of this all Animals, Vegetables, and Minerals do witness, as we shall demonstrate variously anon.

But some One may say, Since Chymistry is treated of in so various Tongues, and there are found almost infinite numbers of Chymical Books, How comes it to pass, that this Salt hath so long remained unknown, even until this day, and it was never so clearly described by any Writer, as we thence could understand what it is, or which way it should be made? I answer, Writers and Readers also are found of a twofold condition. They, who writ by the guidance of Experience, did all acknowledge, and obscurely describe this Salt: Otherwise they, who compiled their Books from the Writings of others, being ignorant of the thing it self, proposed nothing but Fictions, leading the Reader into a Labyrinth and various By-paths.

Writers are diligently to be considered; regard is not so much to be had of their Words as of their Sence; if this be minded by you, you will find none of the true Writers, who did not make mention of this Salt, which, as it is manifest to those that understand, so it is hid from those who are yet ignorant of these things. You may find very many, who in Writings seek the Stone of Philosophers, and yet are ignorant what they seek, or what the Stone is, whether it be something black or white, hot or cold. And if such a thing should be presented to those men, they would neglect it, and after their fashion leaving the most precious Jewel, proceed to please themselves in Dung. Many men handle this Salt with their hands, yet what they have in their hands they know not, because they are blind, and their arrogant mind instigates them to betake themselves to things more vile. But on the contrary, not a few may be found, who will divulge none of those excellent things which they know. Oh, how happy is he that studies Taciturnity! he is permitted to lead a quiet life. I indeed do seriously bewail my so liberal Communication of Secrets, but I did that to discover the Wonders of GOD, to serve my Neighbour, and to preserve our Art. Egregious things would often be exhibited to the World, did not the high Ingratitude of mortals deterr the Writer, and prevent his good intention. When they find a man endowed with the Knowledge of some things beyond others, they flock about him, entreating him to impart his Secrets to them: there are found divers of this sort. The Wealthy come, the Needy come, and men of a middle condition also come. The first sort of men being, for the most part, very covetous, will return nothing in exchange; the second sort have not any thing to give; but the third only we have sometimes found grateful. What we have acquired with very great labour, we cannot easily impart to Enemies. Yet it often happens, that those who are judged good, are afterward found evil, and in a Farnnerian manner, for Benefits received, return Calumnies and Reproaches. Therefore, in such cases there is need of great circumspection, and we must not discover all we know, lest afterward we repent. But as for my self, I have not changed my mind, I have begun to make known the Wonders of the Omnipotent, and will go on (GOD willing) and kindle an unextinguishable Light to this blind World. In this Treatise I shall only describe the wonderful Virtues of the Salt of Art, reserving the way of preparing or use to my Friends; for what are our Arms, we must not cast them away, lest our Enemies take them up, and wound us with them, after the example of Farnner.

I speak of the Salt of Art, the Virtues of which I know, I will not communicate its Preparation or Use; all shall be open to my Friends, (yet with respect of persons) more than is fit, is already discovered to Enemies. Is there any reason we should cast Pearls before Swine? If what others obscurely treated of, I should here openly communicate to Enemies, would they, think you, cease to do evil, and begin to do well? Although I purpose not at all to discover the Preparation and Use of this Sal Mirabile, yet I doubt not, but that I shall prepare and make easie the way for finding it out; so as in a few years space all Europe will see Alchymy flourish, and not so much any other way, as from the discovery of this Salt.

Of other Arts, which we shall perceive to arrive to a more excellent state, the reason is the same. It is sufficient that I have shewed such an incomparable Salt is found in the nature of things; yea, I demonstrate the place where it may be found. If Columbus had not told us, That the Occidental part of the Earth did abound with Gold and Silver, who could have found the same, to bring such Treasures thence to us? If some One had not revealed, that gold, silver, and precious stones were contained in Caverns of the Earth, and Pearls to be found in the Sea, who (doubting the event) would ever have been at those vast charges of Diggings and Fishings? But now we all know such Treasures are to be found there, none refuseth to search for them. And although they are not obvious to all, yet that they are in being no man doubts; even so I judge it to be with our Sal Mirabile. The virtues of it I deliver, which are great, and with most easie labour, and a very little direction; other things may be thereby obtained. The only moving cause why I propose these things, is the most Wise GOD, whose wonderful Works I neither would nor could hide or keep to my self any longer.

I. Of the Original of this Salt. — Of the Name of this Universal Salt. — Of the Virtues of this Universal Salt. — Of the wonderful power of the Universal Salt in the kingdom of Vegetables . — The PROCESS . — Of the Utility which our Salt of Art contributes unto all Men, of what state or condition soever they be. — Of the Use of this Sal Mirabile in Medicine. — Of the Utilities of the Salt of Art , in various ARTS . — Of the Use of the Salt of Art in Alchymy . — Whether Copper may be made of Iron .

Touching the Original of this Salt, I have before shewed which way it should be made of F. and common Salt. Yet I would not have these words be so taken, as if the same could be prepared no other way than this. The methods of preparing it are various; for it may be prepared of G. only, without the mixture of common salt, yea, of allume, sulphur, or common salt, without the addition of H. or without the benefit of the Fire of any other salt. No salt can be found, which is not a commodious matter for this salt of Art; yet it may be collected from one more easily, and more copiously than from another. But because we exhibited one only way of preparing that before, as well for other reasons, as because of want of time, and lest we should be too tedious to the Reader; therefore we now think it convenient to signifie, that these wonderful salts may be prepared, and that they are endowed with special virtues denied to others, which they exercise, as well universally as particularly, in Vegetables, Animals, and Minerals. For, Who can deny that salt to be of another nature, which remains after the Destillation of spirit of common salt, and that which is left in the Destillation of Aqua-fortis or R. although they be salts of a most diverse nature, of which these are prepared?

Yet every one of these is endowed with power of dissolving and fixing. But that which is made of Sal Armoniack volatilizeth all bodies so, as the souls of them pass over by Alembick; in like manner a spirit separated from Sal-Armoniack, by the help of C. manifests other virtues and properties, than those which are found in the Spirit of common Salt. To one more accurately considering these, Arcanums of great note will exhibit themselves: But more of these elsewhere.

On this Salt we impose the name of, The Universal Salt of Philosophers, respecting those excellent Powers and Virtues, with which it is endowed above any other Salt. We deservedly call it Universal, because it is the highest of those Medicaments which proceed from Minerals, Animals, or Vegetables; as in the following Treatise shall be demonstrated: Of Philosophers is added, because the demonstration of this matter is necessarily grounded on Philosophick foundations.

Touching its virtues, they are innumerable, and we judge it impossible to discover them all; for if I should undertake only to write what I know of the virtues thereof, a whole years time, day and night labouring, would scarcely suffice. Perhaps GOD will discover more to others; perhaps they, who are younger than I, may find what is to me unknown. By me the first, by me the Guide is opened to the Searcher an entrance to things more excellent.

My purpose is to communicate to others those things, which the most Bountiful GOD hath largely conferred on me, for His Honour, and the profit of my Neighbour: I intend, I say, to divulge the wonderful Works of GOD, but at this time (by reason of various businesses and hindrances) I shall only make mention of some of the virtues, which I find to be in my Sal Mirabile, or Salt of Art, reserving the more special explanation of all things to a more commodious time.

This Salt is rightly called Universal, because it is the principal Medicament of the three Kingdoms, viz. of Animals, Vegetables, and Minerals, and hath power to perfect and augment the same. I remember that heretofore I have attributed to Nitre the Dignity of this, and not without reason; yet in many things it is inferiour to this Sal Mirabile, so as it deserves not to be compared with the same. Therefore in no wise correspondent to Verity are those Writings, which teach, That by the help of a certain Corrosive, a transparent Salt may be extracted from a Metal, and that Salt, dissolvable in water, is the true Salt of the Wise. Such Writings are of no other use, than to seduce the Ignorant by Lyes.

For the salt in which a Metal is dissolved, deserves no more to be called or esteemed a simple salt, but receives the condition of a metallick Vitriol, whether that Vitriol is green or yellow, of Sol and Luna, or white, of Mercury, Jupiter, and Saturn; or blewish-green, of Mars and Venus; for what is to be an Universal Medicine, extending it self to all Kingdoms, must necessarily have no extraneous thing mixed with it. This is consentaneous even to the Judgment of Rusticks.

The true Universal Salt should be partaker of no metallick matter; but altogether pure, and most easily able to put on the nature of all things contained in the kingdoms of Vegetables, Minerals, and Animals, and so exhibit it self a most excellent Medicine. And since these Properties are most fully found in our Universal salt, there is no reason we should ascribe to it less Honour, or not preferr it before all salts.

Intending to expose the Verity of these sayings to all, we begin first with Vegetables.

I said in my Miracle of the World, and the Continuation thereof, that a sulphureous sweet salt is the most excellent Medicament of all Vegetables: The Truth of which no man hath cause to doubt; for I have shewed in various places, that barren grounds are made fruitful by the addition of that. Of this salt, which we may use instead of Dung, there is great diversity, for it is prepared of Wood-ashes, of Stones burnt to Lime, and of other bodies putrefied by length of time. But the Chief of all these is Salt-petre, being the salt of Vegetables, Animals, and Minerals putrefied, especially because it is endowed with a certain occult and sweet Fire. Also the signature proper to it, clearly exposeth to our sight its augmentative virtue; for it exhibits not it self in a Cubical form, as is observed in corrosive salts, (altogether adverse to the augmentation of Bodies) but Dart-like or acuminate. By this signature Nature intended to shew of what condition and virtue salt-petre is. And indeed, if Experience be consulted, the things we have proposed will be found true, viz. that in Nitre is a principal Virtue, augmenting Bodies. As for example: R. what Corn you will, steep it for a night and day in Rain-water, wherein Nitre is dissolved, commit it to the earth, and you will find, that it not only shoots up more copious stalks and ears, and hath a more swift germination and ripening, but also is endowed with a much more acceptable taste, than other Corn in the vulgar manner produced by the help of the Dungs of Animals. But of this matter, more at large elsewhere.

Pure Nitre is a salt genited in old Stables, from the Dung and Urine of Animals. Urine and Dung are no other than Vegetables themselves, putrefied by digestion in the stomachs of Animals; which concoction is wont to be perfected in 24 hours space: But Vegetables and Animals, out of the stomachs of Animals, cannot be putrefied without long time, especially when they have acquired some undue hardness.

Thus we see Putrefaction differs in respect of time, yet it acknowledgeth no diversity; for whether it be made in the stomach of an Animal, or out of it, it is all one, and never different in virtues. By this medium the Vegetable kind hath its propagation and encrease, but altogether in a rustical manner, because a better way is not yet known.

Indeed, unto Philosophers is known a more easie and more compendious way of reducing Vegetables, Animals, and Minerals to their first matter, or into a sulphureous sweet Salt; yet they reserved the same among their Arcanums, lest such a most noble Art should be made too common.

As it is altogether impossible that the seed of any Vegetable set in dry Herbs should grow, or Man himself, or any other Animal, should be able to sustain Life, encrease, or be multiplied, with the only use of Sand or Flints; but earth moistened with a saline liquor, is required, unto which the seed must be committed; and in Man such Aliment must be digested in the stomach, as will easily be changed into nutriment of the Parts: so it is impossible to augment Metals, unless they have been before reduced to their first matter, and so spiritually conjoined each to other, as one may give nourishment and encrease to the other. All these things are far more easily and more readily performed by Art than by Nature.

By Art that all Vegetable, Animal, and Mineral subjects may most easily and swiftly be reduced to their first matter, which is a sulphureous sweet Salt; and by that means be multiplied, the true Universal Salt clearly demonstrates; which salt, if we observe its signature or long figure) is not only more excellent than Salt-petre, but is also generated easily in the air. We have discerned sand or a stone to imbibe this salt, if exposed to the air, and from an ingenited virtue thence to grow, yea, and that which first grew being taken away, in a few daies space another hath shewed it self, and so to Infinity. Indeed these things seem impossible, but they are not so to him who rightly knows Nature; for that augmentation is effected in a Magnetical manner, of which we do more fully treat in another place.

Hence, not without good cause, do we ascribe to this Universal Salt the title of HERO, and a most rich and liberal Monarch.

R. of common salt two parts, dissolve it in a sufficient quantity of common water; pour A. upon the solution; put the mixture into a glass Body, or a glass Retort well coated, or else into an earthen Body or Retort. If a Body, set on an Head, and begin to destil with Fire of sand, encreasing your Fire gradually; with the first heat comes off the unsavoury Phlegm, which gather apart; when the Liquor comes forth sowrish, change your Receiver, and receive the sowre Spirit: Continue the operation till no more spirits will arise, then let out the Fire, and permit the Vessel to stand in sand till all is cooled, when cold, take it out, and if it be unbroke, fill it again with the aforesaid matter, and proceed as we taught: The Phlegm is not to be cast away, but must be kept, that in it may be dissolved Salt (because it is better than common Water) for another destination. Thus from every pound of Salt you will have ℔ j. of the best and most pure spirit. Dissolve the salt remaining in the Body or Retort (if neither be broke) in Water, filter and evaporate the Water, let it crystallize, the Crystals will be white, endowed with wonderful Virtues, to be declared here following.

Note, If the Glass be broke, there will be no necessity of dissolving the Salt, it will be enough to take out the dried Sal Mirabile, and reserve it for Use.

Note, This destillation may be performed in a silver Body, for so doing, we shall be free from all danger of breaking; yet the Vessel must be made of very pure Silver, void of all Copper, lest those most sharp spirits do attract the Copper from the Silver, and so the Body become altogether porous and soft. Although in the salt is no property agreeing with silver, yet every destillation it raceth off some of the silver, which that you may save, gather the white Powder left in the Filtre, after filtration of the dissolved salt. Dry this Powder, moistened with a strong Lixivium, and melt it in a Crucible into silver; yet you must not institute this melting of the silver per se, because it hath acquired such volatility from the spirit of salt, as it will fume all away.

And although every destillation some quantity of the silver be raced off, yet you may destil the same matter some hundreds of times in the same Body, before you shall need a new one. Thus we shall have the less need of Glasses, and sooner perform the destillations, because a strong Fire may be given at first, without fear of breaking the Vessel.

A yet more compendious way is, when we set the Body alone upon a Trivet, and by putting Fire under it, extract the spirit; for so we shall need no Furnace, unless we will, for better constringing the heat: Nor will any great quantity of Coals be spent in such extraction, because ℔ j. of salt may be destilled with two or three ℔ of Coals.

This spirit being of it self sufficiently clear, and of a grateful taste, needs no rectification.

Yea, it is able to effect more than we ascribe to it in our Writings. Also the remaining salt effects other incredible things, besides those we ascribed to it in our Treatise of the nature of salts.

Plainly, after the very same manner as we have taught spirit of salt to be prepared, so may also be made Aqua-fortis and Aqua-regis. Instead of salt, take Nitre, and you will have Aqua-fortis; and if to a solution of Salt and Nitre, equal parts, you add a sufficient quantity of B. you will, by help of Destillation, acquire Aqua-regis.

Therefore since the infallible Basis and Foundation of Medicine and Alchymy is C. or else D. it is now known to us, which way, and for little Charge, we may produce large quantities of this Medicine; whereas in the vulgar way great Costs and Labour is required; and the more easily we can obtain it, the more abundantly profitable will it be to us, especially when we intend to bestow time in the transmutation of the more vile Metals. Wherefore its principal Use is directed to the Preparation of F. as is said most easily. Hence also the spirit of salt and Sal Mirabile may duly be used in true Medicine and fruitful Alchymy.

Of a Lyon and Panther is produced a most sharp-sighted Lynx; yea, of a Lyon and Eagle is genited a most potent Dragon, vomiting Fire, flying on high, and carrying up in the air an Horse, with a man sitting upon him. Although these can do very much, yet they could not preserve the most noble Art of Alchymy from being accounted unprofitable and neglected by evil-minded and ignorant men. Yet at length an unsatiable Gulo consuming all things, being genited of a Dog and a Wolf, restored the same to a due splendour. This dares to demonstrate the species of Metals to be mutable, contrary to the opinion of Aristotle, and by this means plainly shew and confirm, that Alchymy is most profitable, and contemned without cause. Alchymy stands obliged to this, because by the same it hath recovered its pristine and truly royal honours; to this, because it both acquires favour and praise.

The Utility of this is very great, for if seeds, before they be sowed, be steeped in it, they will yield an incredible encrease; which is a thing of very great concern to all men dwelling on the Earth, because they shall never sustain the want of Bread.

And will not the Husband-man, gathering in his Fruits for less labour and charge than in the vulgar manner, be able the more certainly to pay his Dues to the Magistrate?

Of Artificers also the Reason is the same; because they being hereby better able to exercise their Crafts, may also return the benefits thereof to their superiours.

Unto Physicians, by the help of this, are known more excellent Medicaments, and they being present, more speedy and certain relief is procured to the sick.

So is it with Apothecaries, Chirurgions, and their Medicines, Plasters, and Unguents, which by this are more perfectly prepared, and therefore the Cure is sooner, and more happily absolved, than by Medicines vulgarly known.

And I believe every Artificer and Trading Man, when he can perform his Work with less labour and charge, and acquire his Wares for less trouble and cost, will sell his Commodities to his Neighbours, at a cheaper rate than he could before he found the benefit of this salt.

Husbandmen and Gardeners, and other such labouring men, when they can more easily, sooner, and more abundantly reap their Fruits than before, cannot chuse but sell to the buyers for less price than they could afford them at when they had no benefit of this.

Thus we generally see, of how great Utility our Salt of Art is, or what benefits may thence redound to men of every condition. What man, considering these things, will not imploy all his faculties that he may become the Master of such a salt, whence he may not only benefit himself, but his Neighbour also?

1. This Salt ought to be numbred among Universal Purgers, for by a Magnetick Virtue it extracts all sorts of noxious humours out of the Body.

2. This purging Property is augmented by Metallick or Mineral Bodies dissolved in it.

3. For expelling all depraved humours, the most profitable to be dissolved in it, is Antimony; when the Medicine is to be appropriated to the Heart, Gold; when to the Brain, Silver; to the Liver, Spleen, and Reins, Iron; to the Lungs, Tin and Sulphur; to the Habit of the Body, Copper and Mercury.

4. If purging Vegetables, Minerals, and Animals be boiled in the Water in which this salt is dissolved, and that decoction be used in a Clyster, we know all corrupt humours will be evacuated thereby.

5. In all those Persons, young or old, which cannot or will not take purging Medicaments, either by the mouth, or otherwise, it will be very profitable to free their bodies from corrupt humours, to make suppositories of Honey and this salt mixed.

6. In Head-achs, all Fevers, and the Epilepsie, it will deserve the praises of a suitable Purger.

7. In Catarrhs, when the Head is full of Phlegmatick Humours, half a grane, or a whole grane of this snuffed up the Nostrils early in the morning, or in the day-time, wonderfully evacuates the Phlegm.

8. It is an admirable Remedy in Affects of the Jaws, and parts adjacent, as the Tongue, Tonsils, Cheeks, and Gums, having their original from a sharp Catarrh falling down, and oftentimes conjoined with Ulceration and Corruption, as is frequently known to happen in Scorbutick Diseases. For it extracts the humours causing the Evil, and heals the part vitiated, if it (dissolved in Water) be often used hot as a Gargarism, and the use of Purging not neglected.

9. In like manner, in the Tooth-ach it performs Wonders, drawing out the Humours causing dolour in the Teeth; if as much as will lie on the point of a knife, or ʒ j. of it, be applied, tied up in a fine Cloth, to the aking Tooth, yet after the use of some gentle Purgation.

10. It is a famous Medicine in Affects of the Eyes and Ears, drawing their Original from a Catarrh, provided the use of some Purging Medicine be not neglected.

11. This salt is egregiously useful, and especially after Metallick Bodies have been dissolved in it, against green Wounds of the Body and old Fistula’s.

12. If it be mixed with a due quantity of common Water, and thence a Bath be made, it admirably clears away the Scab and like Affects of the skin, better than natural Baths themselves; for by its famous power of attracting depraved Humours, lying between the skin and flesh, and producing such Affects, it heals and extracts the same, especially if that power be helped by some other Medicine.

13. It extracts Humours of every kind, sharp, gnawing, or which, are most firmly inherent in the external parts, or which often produce Vermin like Lice, and cannot be removed by Baths or Unguents.

14. This used internally and externally, (viz. in a Bath) extracts the Water out of Dropsical persons; and this it effects so much the more powerfully, if Gold be dissolved in it.

15. It is a famous Medicine for removing Dolours of the Gout, or diminishing the same.

16. Inwardly given, it is conducent against bloody Fluxes of every kind.

17. Also externally applied, it wonderfully stops Blood in Wounds, especially if after it is calcined and reduced to Powder, it be mixed with Cobwebbs or Peacocks Dung, or which is better, when Steel hath been dissolved in it.

18. It kills and expels all Worms.

19. In Fractures of Bones, and in Ruptures, it is a most excellent Medicament.

20. It, dissolved in Water, and put upon the body, not only preserves Insects from Corruption, but also greater Animals, and Man; yet it may be used in a more dry form.

21. It is an excellent Conditure not only of Animals but also of Plants and Flowers.

22. It preserves bodies dissected from rottenness, stink, and dryness; contrary to what we have observed Turpentine, Spirit of Wine, Aloes and Myrrh to do; yea, from decay, as we have seen done in Salt-water.

23. It of Gold produceth an excellent Elixir, in a few daies, some granes of which used either liquid or dry, most gently expels depraved Humours by Urine, Sweat, and Seidge. Such an Universal Arcanum was never before this time known to Mortals; we liberally give it, for the Honour of GOD, and Health of our Neighbour.

24. It so prepareth Gold, as by the help of Alcolizate spirit of Wine, it passeth the Alembick of a golden colour, and is a famous Medicament.

25. Also by the help of that (although after another manner) a blue Tincture may be extracted from Gold, of excellent use in Medicine and Alchymy.

26. It is able to impress the nature of Vegetables on all Metals; so as Metals this way prepared, and added to the Roots of Herbs, impart to those Herbs the nature of the Metal applied. How famous the use of such Metallick Medicines will be in Medicine, it is easie to understand.

1. It suddenly coagulates River-Water, Rain-Water, or any destilled Water, so as it becomes Ice, and may be carried in Paper, a Sack, or Wooden-Box or Chest, wheresoever you will, and be dissolved when need is, so as the salt may be separated from the Water; which salt is not at all changed by the Water, but may oftentimes again be used for like Coagulations.

2. After the same manner Wine, Vinegar, Beer, Metheglin, and like Drinks, may be reduced by coagulation into a clear substance, and again be most easily dissolved.

3. Also by help of that may be coagulated saline spirits, as, Aqua-fortis, Aqua-Regis, spirit of Salt, spirit or oil of Vitriol, and the like, so as they will become hard salts, without any change or corruption, portable in Paper or wooden Boxes, to other places, where being dissolved when need is, they exhibit a Liquor distinct from the salt, the salt in the mean while keeping its coagulating Virtues intire.

4. To Honey and Syrup it gives the consistency of sugar.

5. Fountains may be so stopped with it, as their flowing to be stayed.

6. It changeth wood in process of time into a most hard stone.

7. It abstracts the superfluous Phlegm from Wine, Beer, Vinegar, and spirit of Wine, so as they become the stronger.

8. It separates the Phlegm from subtile Mineral-spirits, whence they are made volatile and more powerful.

9. It takes away from Wine, Beer, Vinegar, and spirit of Wine, its ungrateful taste or odour, and unto them also gives greater clearness.

10. Also it corrects the unsavory smell of Vessels, so as we may commodiously use them.

11. It preserves for a long time all Fruits, as Cherries, Apples, Pears, Grapes, Garlick, yea, Hens-Eggs, and whatsoever may be changed by the air, and otherwise would be corrupted.

12. Unto Painters it may be a Basis for their Colours.

13. The seeds of Vegetables moistened in it, are wonderfully multiplied, so as from one only grane 10, 20, or 30 ears will arise: And the same will be effected, if the salt it self be committed to the earth.

14. It causeth the Earth long to keep the Rain-Waters it receiveth. Hence must necessarily arise great profit to the Fruits.

15. This applied to the Roots of Trees, recovers them, though almost dead before, and makes them fruitful.

16. Yea, Animals suffocated or drowned in Waters, as Dogs, Cats, Mice, and Insects, by help of it may again be restored to life.

17. It attracts the breathings of many men lying together in one Chamber, and coagulates the same as snow or ice; not indeed by any reall co-touching, but being included in some Glass, and hung up by a Thread. Even so, in a Magnetick manner have we observed such breath or vapour to adhere to the outside of Glass like true Ice. But this is a Winter operation.

18. Flowers and odoriferous Herbs, by addition of this, may be preserved without change of odour, taste, or colour.

19. By the benefit of this salt, various colours and very many odoriferous species may be prepared; whence the Roots of Plants, if they be applied to them, attract the colour or odour, which they communicate to the Herbs themselves.

20. It takes away the bitterness of Oil-Olive, rendering it sweet and clear, better than boiling can do.

21. Linseed-Oil being mixed with it, is presently clarified, and freed from its Aquosity, which otherwise cannot be effected in many daies. [See more in the Second Century.]

1. It dissolves and fixeth all Vegetables, Animals, and Minerals.

2. In three hours space it reduceth all the aforesaid into their first matter, whence most excellent Medicaments are made, and whence proceeds a product of Metals, new and more excellent than others.

3. It demonstrates, that in all Herbs, none excepted, there is volatile ☉, and teacheth which way it should be fixed.

4. It adds strength to Aqua-fortis, Aqua-Regis, and spirit of salt.

5. In a few hours space, it extracts the soul from Gold, so as it ascends by Alembick, and becomes a very excellent Medicament.

6. To the white body of ☉, and of other Metals, spoiled of its soul, it restores the same.

7. In a very short time it reduceth Gold to such an essence, as it may be united with the seeds of Vegetables, and communicate it Self to the Herbs.

8. It extracts Gold, Silver, and Copper from Metals most compendiously, and with very great profit, in a dry way, without fusion or any addition.

9. It gives more noble qualities to metals, whilst they are washed in it, so as even by the help of such a Lotion, Iron can join it self with Mercury, yea, become fluid and ductile, like Copper, which is a thing very profitable.

10. It brings imperfect Metals by graduation to maturity, and so changeth them into ☉ and ☽, as well by the dry as humid way.

11. It can ripen every iron into steel.

12. By the help of this, Iron may be changed into Copper, Copper into Silver, and Silver into Gold, either by the humid or dry way. Also every Gold may be brought to the 28th. degree, yea, to a true Tincture. But of the last I have as yet made no experiment; nevertheless, it seems not to be impossible, because there is no metal which may not be changed into another, and indeed more excellent metal; yea, we know that common ☉ keeping its colour, may be exalted. And although the way of making this Tincture is not yet certainly known, yet there will be some one, that shall succeed us, to whom GOD will grant the knowledge of the same, who shall stop the mouthes of all slanderous and evil-minded men, and discover their malice.

But some one may say, How shall we know this colour of Gold to be true Gold, and not Copper? To him I answer; For this Process neither Copper nor any other Metal is required; only a Vegetable Sulphur with the Salt of Art absolves that. Whence then should the Copper have access to the Gold? To say, from the Vegetable Sulphur, is nothing: for that must be numbred among Miracles. Hence, if that should be Copper, we see it may well be demonstrated, that all Metals yea, and The Philosophers stone it self, may be prepared of Vegetables. Which is a saying most nearly correspondent to Truth: for there is no Plant, yea, I say, no Excrement, no not humane Dung, which exhibit not true Gold, or a true Tincture. Therefore this colour, which we find to have access to Gold, by help of the Sal Mirabile, and Vegetable Sulphur, argues not Copper, but true Gold. The Elementary Rays of ☉ have passed into Sulphur in the coagulation in Herbs; this, by help of the Salt of Art, is changed into Tincture, when fixed, and added to Gold, becomes corporeal.

From these and the like, we judge the certainty of the Transmutation of Metals to be sufficiently manifest to every one. Indeed many have endeavoured to demonstrate this, but none more clearly than I have done, because this appertains to Sal Mirabile only. Therefore let Ignorants cease to gain-say GOD and the Truth, lest they be severely punished.

These, and various such-like Transmutations, may be performed with very great profit; therefore I judge it needless to speak more of them. Occasion of knowing many things offers it self to Posterity, if GOD give the Blessing. For the Utilities of this Salt are daily more and more known to my Disciples, so as it cannot otherwise be, than that all Europe by the help of this Salt only, shall see true Alchymy flourish. Whence, and not undeservedly, it is called the Salt of Art, or Elias the Artist, who entring into the World, should communicate various Arts to the same. Here you now have him, teaching those things which alwaies were accounted impossible.

The World not contented with this Elias, must necessarily expect another. The Jews considering the abject state of Christ, esteemed him unworthy the Honours of the before prophesied of Messias, altho’ with their own eyes they saw very many Miracles wrought by him. If the same happen at this day in this case, what wonder is it? It is very hard to belive, that such a wonderful Salt can be found in most abject Vitriol.

Could such men know the nature of common Vitriol exposed to the eyes of all men, they would easily understand more to be contained in the same, than I have attributed to my Sal Mirabile. It is better something should be reserved to Posterity, than all things laid open to our Age. I have begun, let others proceed.

Paracelsus, in that Chapter he writ of Vitriol, saith, By help of this every Iron may be changed into the best Copper but which way, something more excellent, viz. Iron, may be changed into Gold, Elias the Artist (which we call the Salt of Art) when he comes, will demonstrate, That the occult virtues contained in Vitriol may be more known to every man, what this Author left in Writing, touching Vitriol, I thought good here to insert.

Therefore, since I in this Treatise denominate my Salt of Art, Elias the Artist long since predicted, some one may properly say, My Glauber, you proclaim your Sal Mirabile to be Elias the Artist; but in Paracelsus’s Writings we read, That when he comes, he will teach the way of transmuting Iron into Gold; now shew us which way your Sal Mirabile can do this. I answer, That here is nothing of impossibility, I have obscurely in this and other places shewed; but which way the Operation is to be instituted, I have not declared: because I my self have not as yet obtained a perfect understanding of the same. Nevertheless, that it is possible we have often observed; for Iron hath access to Gold, and so augments it even as it augments Copper.

For when Copper is dissolved in a certain salt, and the solution is poured upon thin Iron Plates, not only the Copper and Iron settle to the bottom, and so becomes Copper again, but also whilst the coction is performing, a great quantity of the Iron hath access to the Copper, so as you take out more Copper than you put in. I bring for a true Testimony of this Experiment, the Saying of that most true Writer, Lazarus Ercker, in his Probatory Book, where he saith, He had often observed, that Iron Instruments in length of time were changed into Copper, without any depravation of their Figure. Yet it is credible, that this Mutation is from Spirits, not from Bodies, because Spirits are endowed with a greater penetrative power.

Since the Writings of this man are in the hands of few, I thought good here to insert what he hath left written, touching the Transmutation of Iron into Copper.

Courteous Reader,

I did for a long time persist in denying, That Iron in Coppery Waters, such as are made of Vitriol, green Tartar, and the like, could be precipitated into Copper; nor could I in any wise believe, that any encrease could come to Copper, from Iron; but daily Experience hath taught the contrary, viz. That in Mines and Mountains of Vitriol, were left Iron Instruments, which after long time were changed wholly into Copper. For although precipitation of Copper is made, by the benefit of Iron, yet the same quantity of that, as is put in, is not taken out again. Notwithstanding this, here it is to be observ’d, that together with the Copper, which is so precipitated, Silver also (if any be) settles to the bottom. Therefore they seem to do well, who for Precipitation of Silver, besides Copper cast also into the Aqua-fortis Plates of Iron: And so in one and the same Operation, Silver and Copper settle to the bottom, and we save all, which the separatory Water did contain.

As it is manifest, Copper may be made of Iron, so also that the same may be changed into Gold, is most easily demonstrated. That it is possible, I have often observed, although without profit, because the true way of Operating was then unknown to me.

Iron is not changed into Copper in every solution, but in that which is in certain Determinate Salts. For, if you dissolve ℥ ss. of Copper in Aqua-fortis, and to repress the sharpness of the Aqua-fortis add a little common Water, cast in Plates of Iron, or duly institute coction; ℥ ss. of Copper will indeed be precipitated by the Iron, but the Iron not changed into Copper. The certain reason of this, we believe, is, because no Salt having power of Graduation, was added to the Aqua-fortis. Of Gold, the reason is the same, if it be dissolved in Aqua-regis; for the Gold is here found to be precipitated alone, and the Iron not changed into Gold, because of the defect of salt convenient for gradation.

But if a solution of Copper or Gold be made in spirit of salt, and Iron cast into that solution, then not only the Copper or Gold settles to the bottom with the Iron, but also in this solution part of the Iron passeth into Copper or Gold, because the spirit of salt more potently acts upon the Iron, and introduced Tincture better than Aqua-fortis.

Although any Iron, as you see, may be changed into Copper or Gold, yet no profit is thence to be expected, for commonly some part of the Gold remains in the solution, and is not precipitated; and which way this may be separated from the Water is not known to all. Therefore it is better to omit this Operation, than to labour and be at charge to no purpose: For reduction of this Gold, mixt with the solution, experienced men are required, which will do all things with judgment, and are not contented with that only which exposeth it self to sight.

Yet I do not in any wise think that such gradation cannot be instituted without profit. If we can really transmute a very small Particle of Iron into Gold or Copper, Why may we not also do the same in a greater quantity? It is our faults if we do it not, who are ignorant how to use rightly Salts of gradation, sufficiently able to compleat the work. That the way of effecting that was known to Paracelsus, I doubt not; yet he would not communicate it to the ungrateful World, but referred the divulgation thereof to the coming of Elias the Artist, and that not without Reason. I doubt not, but that this gradation may be performed with very great profit, by help of my Sal Mirabile, or Salt of Art; yet I cannot subscribe to it as an infallible certainty. I have other things now in hand to speak of: My Labours and almost incredible Charges have discovered various secrets, which I publickly communicate for the profit of my Neighbour. Other things may be effected in time, by which (Darkness being discussed) Light may be given to the World, and the Miracles of the Omnipotent GOD be exposed to the view of all. Here is need of Labour.

That Gradation of Iron may be made by the help of appropriate salts, so as to be changed into Copper, Silver, or Gold, our Sal Mirabile plainly enough declares, whether the gradation be instituted in an humid way, or Cementation made in the dry.

Now it remains, that we demonstrate, that such gradation may be made by spirits, having power of perfecting and fixing, so as no consumption of the Iron be, as we see done in the addition of Aqua-fortis. It is sure that the same gradation which Lazarus Ercker said, he observed in the aforesaid Mountains, is of like condition; and since we possess such Spirits, we also, remote from Mountains, may effect the same. I cannot believe that any other can (if he would) teach us the way of preparing such spirits, besides Elias the Artist.

In what relates to me, I say, that this gradation of Iron may be the better performed, Copper, Silver, and Gold must first be reduced into Vitriol, having power to effect gradation, and that indeed by the benefit of the Salt of Art. I have more than once, by the help of the Salt of Art, changed silver or gold into a green Vitriol: I need not speak of Copper, the mutation of which is far more easie, yet the other is not very difficult, and indeed in an humid way. For I have not seldome (when it happened that the Iron being consumed, my labour was to no purpose) had one end of an Iron Wier changed into Copper, and the other into Gold. If time will permit, for my Friends sake, and that they may be mindful of me, I will repeat the same labour. But the principal thing, which infers difficulty in this Operation, is a too great corrosion of the Iron by the Vitriol.

Note. Besides this, there are other things, which cause difficulty, and so render the labour invalid, in the dry way as well as in the humid, viz. the aptness of Glasses to break in the humid; and of Crucibles in the dry way; whence it comes to pass, that the Sal Mirabile cannot be kept in them a due time, but runs out.

The gradation of iron into gold, in what way soever made, without gold can very difficultly be perfected; and if a glass happen to break, Who shall be able to gather up what runs out? The loss of one gradation, by the breaking of the Vessel, and outflowing of the Liquor, will scarcely be repaired with 5 or 6 other gradations compleated without loss. Therefore it is best to desist from such Works.

Of that Operation, which is performed by the dry way, the reason is the same. For here the gold, which is added for gradation, is almost all lost, without regard to the breaking of Crucibles, which by that means cannot contain the Salt of Art its due time: And besides all this, the substance of the Crucible will imbibe some of it, and together with the same part of the Gold; and, Who can without loss extract it thence? Yea, we think the Crucibles drink in a greater quantity of the gold, than we acquire by the gradation, although our Work succeed well. By Experience it is manifest to me, that when there are eight parts of Gold, but one part of Iron in gradation is changed into Gold, which way soever the Work is performed. What will it avail to spend our time in perfecting those things, the event of which is very uncertain? This is the reason why very many with me have refused this profitable Operation.

We considering the possibility of the matter, whether it was possible to prevent those difficulties, began to labour, but to no purpose, a great while, until at length it pleased the Highest Giver of all Good things to hear our Prayers, and opened to us the way of preparing such Glasses, as (although not luted) are able to bear the vehemency of Fire without coating; and Crucibles also we know how to harden so, as they will continually keep Metals in Flux. I now hope, if GOD hinder not, for better success.

A man not fearing the breaking of Glasses and Crucibles, might perform egregious things, this way handling Metals, according to his will instituting gradations and fixations, and so reduce Metals to due maturity, even as the sun, by continual digestion, ripeneth Fruits: For no man, if he fear breaking of his Vessel, and loss of his matter, is able to keep the same till its final compleatment in a Glass or Crucible.

By the benefit of either of these inventions, such things may be effected in Medicine and Alchymy, as before were impossible to be done.

Yet let no man sollicite me (considering the great labour and vast charge I have expended thereon) to divulge this secret. Nevertheless, that it may not be buried with me, I purpose to communicate that to two of my most loving Friends, adding (besides many other Arcanums) a succinct Explanation of this second part of the Miracle of the World. It will concern these men to use the same for the Honour of GOD, and good of their Neighbour. I did not this to profit our selves, because they are rich enough and I live contented with what I have, but only that the sustentation of the Poor might be chiefly regarded.

Iron may also another way be changed into Gold or Copper, viz. by the help of fiery spirits, which Salt-Petre (the Cousin-German of our Salt of Art) exhibits, and of which I have very plainly discoursed in a special Treatise, not yet published. That you may see the possibility, I will declare the matter by example.

Make a Fulmen of Tartar, Sulphur, and Nitre mixt, to this add of the Minera (or Ore) of Copper, Silver, or Gold, never exposed to the vehemency of Fire, but still endowed with its own Sulphur, endowed with power of tinging and perfecting Gradation an eighth part. Put ℥ fs. or ℥ j. of the mixture into a Crucible at one time, and set this Crucible under the Receiving Vessels of our fifth Furnace, and with a live Coal kindle the Fulmen, and then the Orifice being well closed, you will find and observe the Gradation of Iron unto Copper, Gold, or Silver, according to the diversity of matter added to the Fulmen. Here most commodiously may be used Steel-Needles; these I have often drawn out of a Crucible, wholly changed into Gold.

Note. He who intends to make Gradation with Gold, must necessarily apply Receivers, in which he may collect the volatile Spirits of Gold. If a man be contented with a very small quantity, he needs not use Receivers, afterward (being first assured of the certainty of the Operation) he may build a Furnace fit for it. I built such a Furnace, in which the last Summer, for my Friends sake, I performed this Operation.

Note. If a sufficient abundance of good Metals be wanting, that your labour may not be in vain, it will be requisite to make the same spiritual with Salt-Petre, before they be added to the Fulmen. If you would make trial of graduating into Gold, to ℥ j. of the Fulmen, you may add ʒ j. of fulminating Gold (precipitated with spirit of Urine, not with Lixivium) and your endeavour will have good success, if you proceed right.

By help of this Fulmen, all Metals may be changed into Gold or Silver; that is, the true Regal Cement of ancient Philosophers, which they alwaies kept secret; only Paracelsus, in his Preface to the Book of Cements, was willing to make some small discovery; You must not (saith he) so much regard the Ingredients of the Cement, but the way of cementing is only to be considered, the Fire only, which is in it, must be endowed with power of fixing and graduating. Yea, in his Book of Vitriol he almost speaks the same.

But some one may say, What is that Regal Cement, or what is the way of using the same? Although this hath been alwaies kept as a Secret, yet I in these last times communicate the same to All. There is indeed no Metal, which may not (even without the addition of any other thing having power of perfecting Gradation) by the help of this only, be turned into gold; as in our work of ♄ we largely shew. Yet this Operation is not done with so great profit, as that which adds Powders perfecting gradations to the Cement; nevertheless it is sufficient to shew the possibility.

But that the Doctrine of Elias the Artist may be more manifest by the aforesaid Paracelsus, we thought good here to subjoin his own words at large, which take as follows.

THE BOOK OF Philip Theophrastus Bombast

Since thou, Sophister, with foolish and lying Words, hast reproached me in all places, because I was born in Helvetia, that I am rude, and understand or know nothing; also, that being one Letter more than a Physician, I rove and wander about from one Region to another: Therefore I purpose in this small Treatise to discover and lay open to the World, ignorant and unexperienced men; also that in the first Age good Arts were in being; and what your Art is able to effect against mine and mine against yours, and what is to be judged of either, and how Posterity in the Age of Grace will imitate me.

Consider Hermes, Archelaus, and others in the First Age, what Spagyrists they were, and how great Philosophers. That they were such, is witnessed even by their Enemies, who are thy Patrons, (or Idols rather at this time) O Sophister. But if this had not been testified by your Authentick Fathers and falsly-reputed Saints; yet the ancient Smaragdine-Table discovers more of Art and Experience in Medicine, Alchymy, Magick, and other like Sciences, than can ever be taught by you and all your Tribe. If from the Precedent you do not yet understand what, and how great Treasures these be, tell me why no Prince or King was able to subjugate the Egyptians? Then why did Dioclesian the Emperour command all Books of Chymistry (how many soever they were he could come by) to be burnt? For their Books being destroyed, they were long since compelled to bear such an intolerable Yoke, as will in time fall upon the neck of thee and thy Collegues, O Sophister.

In this Middle Age the Monarchy of all Arts is at length derived to me, Theophrastus Paracelsus, Prince of Philosophy and Medicine; for unto this am I chosen by GOD, that I may extinguish all Phantasies of devised, putatitious, and false Works, and presumptuous Words, whether they be the Placets of Aristotle, Galen, Avicen, Mesue, or any other Follower of them. And my Theory proceeding from the Light of Nature, shall never fail through its unconstancy, nor be changed, but begin to flourish in the 58th. year of the following Age. Then the Practice following, it shall be proved by admirable and incredible Signs, so as it shall be openly manifest to Mechanicks and the Common People, how constant and unmoved the Paracelsick Art stands against the Trifles of Sophisters; in the mean while that Sophistick Art hath need of Papal and Imperial Privileges, to strengthen and uphold its Impertinencies. But whereas I am by thee, O Sophister, accounted a Beggar and Vagabond, the Danube and the Rhine, I being silent, shall answer for me to thee. Often hath those impertinently-devised Calumnies of thine against me, displeased many Princes and Earls, also Imperial Cities, Noblemen, and Knights; for I have a Treasure in a certain City of Forum Julij, called Weiden, hid in the Hospital there, which neither thou Leo the Roman, nor thou Charles the German, with all your Substance, are able to purchase. Although a signate Star fell upon the Arcanum of your Names, yet it was known by none but the Sons of the Divine Spagyrick Art. Wherefore since, thou Verminous and Lowsie Sophister, judgest the Monarch of Secrets to be an ignorant Fool and prodigal Decocter, I will now, in the middle Age, openly discover (as an honourable prosecution of those things I have asserted) the Virtues and Preparation of that Tincture, for the profit and honour of the Lovers of Truth, and that the Contemners of true Arts may be reduced to Beggary. The latter Age will be illustrated and honoured with this Arcanum, as the Gift of GOD, and manifest Endowment of the true Spirit, so as from the Beginning of the World the like sprout of Understanding and Wisdom was scarcely ever heard of. In the mean while, Vice shall not be able to suppress the Just, nor the Riches or power of those that are evil, be any Damage to the Upright.

CHAP . I. — CHAP . II. — CHAP . III. — CHAP . IV. — CHAP . V. — CHAP . VI. — CHAP . VII. — Of VITRIOL . — Of the Species of Vitriol . — Of the Virtues of Vitriol in Medicine: first, of it Crude, and its Colcothar. — Of the Water of Vitriol in Chirurgick, and Internal Diseases. — Of the Red Oil of Vitriol . — Of the White and Green Oil of Vitriol . — Of the Vitriolate Oyl to be used in Alchymy , and also of the Crude. — An Admonition.

I Philip Theophrastus Paracelsus Bombast, say That (after the manifestation of Divine Grace) many waies to the Tincture of natural things, were found out, which did all finally tend to the same scope and end: For Hermes Trismegistus the Egyptian set about this Work, according to his own Reason. Orus the Grecian observed the same Process. Hali the Arabian persisted in his own order; but Albertus Magnus followed a Process very prolix. Every one of these proceeded in his own manner, yet they all attained to one and the same end at last, viz. to long Life, and an honest sustentation and Conservation of the same in this vale of miseries. At this time, I Theophrastus Paracelsus Bombast, Monarch of Secrets, am endowed with peculiar Gifts of GOD, viz. in such a manner, as every searcher of this high natural Work must needs imitate and follow me, whether he be an Italian, Polonian, French-man, German, or whatsoever he is, and whosoever he is. Hither must you all, Philosophers, Astronomers, and Spagyrists, how high soever you be, come after me. I by my own immense Labours, will shew and open to you, Alchymists and Doctors, that corporeal Regeneration. I will teach you that Tincture, Arcanum, or Quintessence, in which the Foundations of all Mysteries and Works are latent: For every man may and ought to give credit to another in those things only, which he hath experienced by Fire. If any one, otherwise than by this experience, offer any thing in Chymistry, he is not to be believed, because the true must be separated from the false by Experience in Fire. Assuredly the Light of Nature was created for this end, viz. that by it the trial or Proof of every thing should appear; yet to those only who walk in that Light. With this Light we shall be taught by the best demonstrations, That all those who ever before me entred this so difficult Province, with their proper phantasies and acute speculations, have made trial to their own hurt. Therefore, by my Foundation, many Rusticks have been made Noble-men; but on the contrary, by the putatitious and opinionative Art of those men, of Nobles, many have been transmuted into Rusticks; because they could bear golden Mountains in their Heads, before they had put their Hands into Coals. But first are to be learned Digestions, Destillations, Sublimations, Reverberations, Extractions, Solutions, Coagulations, Fermentations, Fixations, and every Instrument requisite for this Work, is to be known by use, as Glasses, Cucurbits, Circulatories, Vessels of Hermes, Earthen Vessels, Balneums, Wind-Furnaces, Reverberatories, and other such-like; as also a Marble, Mortars, and Coals; so may you at length proceed in Alchymy and Medicine.

But as long as you by Phantasie and Opinion adhere to your Fictitious Books, you will be apt for, and predestinated to none of these.

Before I come to the Process of the Tincture, it is convenient I should discover to you the Subject thereof; for this was alwaies kept secret (with a peculiar concealment) by the Lovers of Verity. Therefore the matter of the Tincture (here you must understand me in a Spagyrick sence) is a certain thing, which from three passeth into, or remains in one Essence, by the Art of Vulcan. But that I may signifie the same to you by its Name; according to ancient use, it is by many called the Red-Lion, but by few known. This, by the help of Nature, and the Art of the Artist, may be transmuted into a white Eagle, and of one two be made; yet then the golden splendour shines not so much to the Artist, for they two kept in one shine more. Now, if you understand not the use of Caballists and ancient Astronomers, thou art not born of GOD for the Spagyrick Art, nor by Nature chosen for the Vulcanick Work, nor created to open thy mouth in Alchymistick Arts. Therefore, the matter of the Tincture is a very rich Pearl, and a most precious Treasure, and the noblest thing (next to the manifestation of the most High) and most worthy of humane consideration, that can be in the earth. This is the LILI of Alchymy and Medicine, which Philosophers have so diligently sought, but through defect of intire knowledge, and perfect Preparation, they attained not to the perfect end thereof. By their Searches and Experiences, a Beginning only of the Tincture is given to us; but the true Foundation which my Collegues should imitate, was left to me; wherefore no man must mix his Vizors with our Intentions. I, after my long Experiences, deservedly correct Spagyrists and separate the false or erroneous from the true, having by continual Searches found out those things, by reason of which I may justly reprehend and alter many and diverse things. Yet had I found the Experiments of the Ancients more excellent than my own, I would not have sustained so great Labours, as I willingly undertook for the sake, profit, and honour of all good Alchymists, &c. Therefore, since the subject of the Tincture is so sufficiently declared, as a more faithful discovery cannot, nor must be made between two Brothers, I will enter upon the Preparation thereof; and after I have posited the Experiences of the First Age, I will also add my own Inventions, unto which, in time to come, the Age of Grace will adhere, whomsoever thou (Sophister) from thy own Philosophy in the mean while shalt constitute Patriarchs or Principals.

Ancient Spagyrists putrefied Lili for a Philosophick Month, and then destilled from it the humid Spirits, so long as until the dry were elevated: The Caput Mortuum they again imbibed with the humid Spirits, and from it, by destillation, often abstracted them, and continued this Operation so long, as until the dry Spirits were wholly elevated. Then they united the abstracted humours and dry spirits by a Pellican together, 3 or 4 times, until all the Lili remained dry in the bottom.

Although the first Experience followed this Process before fixation, nevertheless our Ancestors often obtained their wished end perfectly. But they would have had a more short way of coming to the Red-Lyon’s Treasure, if they had learned the Concordancy of Astronomy with Alchymy, as I have demonstrated it in the Apocalyps of Hermes. Yet since every day (as Christ spake for the comfort of the faithful) hath its proper Care, the Labour of Spagyrists before me was vast and great, which now by help of the Holy Spirit assisting, will be eased and lightned by my Theory and Practice, and declared to all those, who abide constant in their Labours with patience; for I am experienced in the Property of Nature, and know the Essences and Conditions thereof, and the conjunction as well as resolution of the same. Which is the highest and greatest thing in Nature, never yet known to Sophisters.

When the first Age had the first Experience of the Tincture, Spagyrists of one simple made two; but afterward, when in the middle Age that Invention was lost, their Successors, by diligent search, at length happened on the two names of that simple, and with one denomination called it Lili, as the subject of the Tincture: Then the Imitators of Nature putrefied this matter (no otherwise than as Seed in the Earth) for its due time; because before this Corruption, nothing could of it be produced, nor any Arcanum discover it self; and after putrefaction, they abstracted the humid spirits from the matter, until by the force of Fire they were dried and sublimed; that this way (no otherwise than as the Husband-man waits on the Seasons of the year) the said spirits might come to maturity, as one thing is wont to rise and fall after another. And lastly, as after Spring the Summer appears, they incorporated those Fruits and dry Spirits, and brought the Magistery of the Tincture so far, until it should come to its Harvest, and dispose it self to ripeness.

Ancient Spagyrists would not have undergone so prolix a Labour, and made such tedious Reiterations, if they had learned their Work from my School, and in their labour followed the Rules of the same, but would full as well have obtained their end with much less Labour and Charge. At this time, in which Theophrastus Paracelsus, the Monarch of Secrets, comes, is the Season of Invention, which was hid from all Spagyrists before me. Wherefore I only say; Take the Blood of a Rosie colour from the Lyon, and the Gluten from the Eagle, which, after you have joined them together, coagulate according to the old Process. Thus you will have the Tincture of Philosophers, which infinite men have sought, but very few found.

Whether thou wilt or no, Sophister, this Magistery is in Nature, and is a wondrous Work of GOD above Nature, and the most precious Treasure in this Vale of Miseries. If you consider it externally, it appears to be that which transmutes some vile thing into another much more noble than it was before. Yet that Miracle is produced by a Spagyrist, because he had patience, and was not weary, and by the Art of his Preparation did corrupt the vile extrinsecal Body, and from thence raised up another and most precious Essence. If thou hast learned, or knowest any like thing by the light of Aristotle, or from the Rules of Serapio, produce it here, and bring it to light by experience. Now keep the Law of the Schools, as becomes a Lover of Honour, and a Doctor. But if thou knowest nothing, or art able to do nothing, Why dost thou contemn me, as an irrational Helvetian Calf, and accuse me to be a Vagabond Circulator? Art is another Nature, and a peculiar World, as Experience witnesseth and demonstrates against thee and thy Idols. Therefore the Alchymist sometimes compounds certain Simples, which he afterwards, according to his necessity, corrupts, and thence prepares another thing. For so, very often of many, one thing is at length made, which effects more than Nature per se is able to do; as is sufficiently manifest in Gastaynum, where of Saturn Venus is made; in Carynthia, of Venus Luna, and in Hungary, of Luna Sol. Not to mention other Transmutations of Natural things (sufficiently known to Magicians) which bring greater wonders to Light than Ovid speaks of in his Metamorphosis.

But that you may rightly understand me, seek your Lion in the Orient, and your Eagle toward the South, which are to be assumed for this Work. You cannot find better Instruments than Hungary and Histria produce. But if you would deduce that from Unity, through Duality into Trinity, with an equal permutation of either, then you must direct your Journey towards the South, for in Cyprus thou canst not obtain all thou desirest; yet here we must discourse no farther than at present we have declared. Of these Arcanums, which exhibit transmutations, there are many more, although known by few; and should they by the Lord GOD be manifested to any one, the rumour of this Art would not therefore presently break forth, but the Omnipotent, together with it, would give understanding to conceal these; and other things, until the Coming of Elias the Artist, in which time nothing shall be so hid, as not to be revealed. You very clearly see (although there is no need to speak of this here, which may by some be taken in derision) in the fire of Sulphur, is a great Tincture of Gemms, which indeed exalts them more sublimely than Nature per se is able to do. But this Gradation of Metals and Gemms must in this place be omitted by me, because I have very sufficiently writ thereof in my Secrets of Secrets, in The Book, of Vexations of Alchymists, and in other places. As I have begun our Ancestors Process of the Tincture of Natural Things, So I will perfectly conclude the same.

Lastly, the ancient Spagyrists, by a certain orderly augmentation of fire, long continued, fixed their pellicanate and dry Lili, until from blackness, through a change of all colours, it became red as Blood, and with its colour had put on the condition of a Salamander. Rightly indeed did they proceed in such a Labour; and it is equal and fit, that every man, who would compass this Pearl, should proceed after the same manner. To declare this more clearly to thee, would be very difficult for me, if you have not in the School of Alchymists learned to observe the degrees of fire, and also to change your Vessels. If you have done this, then you will see, that as soon as your Lili shall be made hot in the Physical Egg, it will with wonderful apparitions become blacker than a Crow, afterward, in success of time, whiter than a Swan; and lastly, passing through yellowness, become more red than any blood. Seek, seek (saith the first Spagyrist) and you shall find, knock and it shall be opened unto you. It would be an impious and uncomely thing to put Meat into the mouth of so perfidious a Bird. He should rather be suffered to flie out, as I, and all others before me were compelled to do. Therefore follow the true Art; for this will lead thee to the perfect knowledge of That. There is no reason to set down any thing here more amply or clearly than I have already done; let thy Pharisaick Schools teach thee what they will, from their own unstable and tottering Foundation, it will not reach their end or scope; but after you shall, as accurately as is possible, have learned Alchymistick Industry, nothing then in the nature of things will be so difficult, but it, by help of this Art, may be manifest to thee. Indeed, Nature her self brings forth nothing to light, which is brought to its highest perfection; as in this place may be seen by the Unity or Union of our Duality; but Man should, by Spagyrick preparations, deduce it to that, unto which it was ordained by Nature.

Thus far have I said enough of the Process of the Ancients, and of my correction of The Tincture of Natural Things, as to its preparation.

Now, we having this Treasure of the Egyptians in our hands, it concerns us to convert the same to our profit, which is two-foldly offered to us from this Spagyrick Magistery. In the first way, how it may be applied for Renovation of the body; in the second, how it is to be used for Transmutation of Metals: Therefore, since I Theophrastus Paracelsus am experienced in both diversly (according as the signs of the Work, both in experience and proof, have appeared better and more perfectly to me than any other) I will describe and propose the same.

If the Tincture of Naturalists be to be used in Transmutation, one pound of it is first to be projected upon a thousand pounds of ☉ in Flux; then your Medicine will be prepared for transmuting the Leprous humour of Metals. This is a wonderful Work in the Light of Nature, viz. that by this Spagyrick Magistery or Operation, that which before was such a Metal, should perish, and become another Metal. That renders Aristotle, with his evilly-founded Philosophy, a Fool: The Countrymen in Hungaria casting Iron for a convenient time into a certain Fountain called Zipferbrunnen, find it consumed into a Ferrugo (or Iron scurf) which melted in a strong Fire with Bellows, is presently pure Copper, which never more returns into Iron. Likewise, in the Mountain Kuttenberg (as it is commonly called) they strein a Lixivium from Marcasites, in which Iron is presently changed into the best Copper, highly gradated, and more malleable than other natural Copper. These, and many such like, are better known to Simple men than to Sophisters, for these men transmute one species into another; yet these Arts remain for the most part absconded, by reason of the notable contempt of Ignorant men, and also partly by reason of the just Envy of Artificers. In Istria I have often brought Venus beyond the 24 (alias 38) degrees, so as the colour of Sol could not ascend higher, and it was constant in Antimony, or in the Quartal Examen; this indeed I used in all Cases, as the other.

Although ancient Artists were earnestly desirous of this Arcanum, and sought the same with very great diligence, yet very few could after perfect Preparation deduce it to its end. For the Transmutation of a Minor-Metal into a better, brings with it many difficulties and hinderances; as when Tin is to be transmuted into Silver, or Copper into Gold. Perhaps GOD will have the Magnalia of Nature hid from many Men, by reason of their Sins. For sometimes it hath happened, that when this Tincture hath been prepared by Artists, and they could not bring Projection to effect, that the same (through their neglect and carelessness in keeping of it) hath been devoured by Hens, whose Feathers afterward fell off, and grew new again, as I my self have seen. This way, by abuse, through negligence of Artists, came Transmutation into Medicine and Alchymy. For when they could not use that Tincture according to their own desire, they converted the same to Renovate Men, as you shall hear more at large in the following Chapter.

Some of the first and ancient Physicians in Egypt, by this Tincture, lived 150 years. Also the Life of many was produced and prolonged for several Ages, according as we find it clearly recorded in divers Histories, which seems a thing almost incredible. For its Virtue is so admirable, as it extends the strength and vigour of the Body further than is possible by Nature, and Conserves it in that degree so firmly, as it lives safe from all Infirmities. And although it be grown aged, yet it appears as in a youthful Constitution.

Therefore this Tincture is an Universal Medicine, like an invisible Fire consuming all Diseases, howsoever they are predominant. Its Dose is very small, but the Operation of it most potent. With it, by me, the Leprosie, Venereal Lues, Dropsie, Epilepsie, Colick, Rosy-drop, [Gutta Rosacea] and like Diseases, have been cured and healed; also, the Wolf, Cancer, Noli me tangere, Fistula’s, and other internal Diseases, more certainly, than can be believed; of which Germany, France, Italy, Polonia, Bohemia, &c. will give a Testimony large enough.

Now, thou Sophister, behold Theophrastus Paracelsus, and consider how your Apollo, Machaon, and Hippocrates, natural Physicians, sought this Tincture for resisting Diseases, because all Physicians aim at long Life, and by this Universal, they, for the most part, obtained it, and that very efficaciously; and according to their own Arbitriment, named it the Tincture of Naturalists. For in all Medicine, what can be greater, than such a cleansing of the Body, by which every Superfluity in it, is totally eradicated, and transmuted? The Seed being found, all things are perfect. What profits the evilly founded purgation of Sophisters, since it removes nothing of that, which should be taken away? Wherefore the most excellent Foundation of a true Physician is, Regeneration of Nature, and Restoration of Youth: Then, that new Essence, expels all whatsoever is adverse to its self. For this Regeneration, the Powers and Virtues of the Tincture of Naturalists were strangely found out, and until our time used by true Spagyrists, and absconded as a Secret.

Nature generates a Salt, called Vitriol. This is a peculiar kind separated from all other Salts, possessing also Virtues different from them. Its Virtues are so many, and so famous, as of right they ought to be described in this Book. For, a perfect Cure of the Jaundice is latent in Vitriol, also of the Gravel and Stone in the Reins or Bladder, of all Feavers, Worms, Falling-sickness, &c. And in Constipations of the Body, it is a famous Deopilative: In the mean while of other Virtues in this Chapter to be mentioned, I here am silent. The Description of this is to be directed both to Medicine and Alchymy. For in Medicine, it is an excellent Remedy; in Alchymy it is profitable for many other things. But the Art consists in the Preparation of Vitriol for Medicine and Alchymy. For Vitriol crude, is no such thing. It is like Wood, of which all things may be made. It is profitable for Medicine of the Body; it profits also in Chirurgery, or External Diseases, as the Psora, Tetter, Hereditary Leprosie, and others; where all other Remedies are ineffectual, and as it were dead to the Disease. Vitriol assaults Diseases of this kind powerfully, and cures them fundamentally. Therefore the true Preparation of Vitriol is in a special manner to be known by Physicians. For its Virtues when crude are other, than when dissolved; and other when calcined, than when converted into a green, red, or white clear Oyl. This is the condition of it, that as often as it is reduced into another form, so often it is made a peculiar Arcanum.

This confounds all Apothecaries, and Writers, both Italians and Germans. For this part is such, as it alone per se can fill a fourth part of all their Shops, and cure Diseases proportionally. This being present, there is no need of so many Boxes, Pots, Glasses, &c. set all of a row, and disposed in order in Shops. It concerns a Physician, not to take care for so many Boxes, and Beyond-Sea Medicines, but to be circumspect, provident, and wise as a Virgin; since in such numbers of Vessels adulterate Remedies are for the most part contained. If he use the aforesaid circumspection, at his own doors he will find more choice Remedies, against all Diseases, than India, Egypt, Barbary, or Greece can afford.

Let every Physician follow this Basis, for it is now known even to plain Country-men, that meer Frauds are contained in those Boxes: Which, as they are for the most part of Wood, so are they that use them Wooden Doctors and Apothecaries: But like with like do very well agree.

There are many Species of Vitriol, for they vary according to the Pits out of which they are taken. The common Probation of this is, as Coperas is proved upon Iron, but this is not true. The Genuine Probation is, that it be used crude against the Worms, in that manner as we will now explain; and accordingly as it expels Worms, so is it more or less excellent in Medicine. In Alchymy, another Probation by Cuprosity is more available; yet it may also be thus proved. If Vitriol change Iron into Copper, and that speedily, and the same be perfectly well gradated and soft under the Hammer, then is that Vitriol best in Medicine and Alchymy? For there is a Conjunction of Iron and Vitriol, where of Iron it makes Copper good and excellent. Of the best Vitriol the best Copper is made. Let no man wonder, that Copper can be made of Iron by Vitriol; for there is also this virtue in Nature, viz. that the Water of Borax makes Quick-silver of Lead. Also experience teacheth, that Cachymia’s transmute all Metals into other, no otherwise than as Vitriol changeth Iron into Copper. Nor is Vitriol, only the transmuter of one Metal into another, but there are also other things, which have like effect upon all Metals. The reason why we know not them all, is, because Sophisters pervert Arts for their private benefit, using them only to supply their Purse and Kitchin.

In Hungary is a River proceeding from Vitriol, or per se consisting of Vitriol, not coagulated into Crystals. If Iron be put therein, and left for its due time, it turns to a Rubigo, or Rust. If that Rust be melted by a Wind-Furnace, it is presently made pure and constant Copper, not convertible into its own Nature of Iron. There are infinite Mines of Vitriol found throughout Germany, all which cannot be described apart. Yet the aforesaid Probations are to be used both in Medicine and Alchymy. There is besides these another Probation (not profitable in Medicine, but in Alchymy only) and that is: If the Colcothar of Vitriol do from it self by Fire, give or yield Copper. If it give Copper, then in Medicine it is weak, but in Alchymy strong Vitriol. Likewise the Colours of Vitriol are to be observed: That which is all over blue, mixed with no other Colour, is not so good in Medicine, as that Vitriol, which is (as it were) parted, and all over filled with red and yellow Lines and Veins. What in the Air inclines to whiteness, is efficacious, and fit for the green and white Oyl of Vitriol: what turns to a redness and yellowness is more excellent for the red Oyl. There needs no more to be said touching the Species of Vitriol, than what is suggested by Probation; which every Physician and Alchymist should make, according to the use he intends it for. Lastly, this Probation is never fallacious. If mixed with Galls, or Oak-Apples, it makes good Ink, then it may be used in all Cases: But if it maketh an aqueous, or waterish Ink, that needeth many additions, it is not so good.

In explaining the virtues of Vitriol, I will first speak of the virtues of it Crude, and of its Colcothar. Therefore, know ye, Vitriol is a famous Purgation, in grievous and difficult Diseases of the Stomach. For it sometimes happens, that the Stomach is distempered by Meats and Drinks, and falls into a Diuturnal Disease, which continues unto death, and by depraved Meats and Drinks, it often comes to pass, that the Sick are either contracted in their Members, or die.

Also among Souldiers, through Immoderation, it frequently happens, that burning Feavers, Dysenteries, and other Diseases arise. In all these Evils, the highest, and most excellent Remedy is a Purgation by Vitriol, which rightly and Allegorically is called Gryllum. Its Dose is as much as you can take up at six times upon the point of a Knife. If that Operate not, repeat the same Dose, and if not this Dose neither, give it a third time, and it will be sufficient. To the Weak, give it in Wine or Water; but to a strong Man, that is not easily Laxative, in rich Wine. It so exhibited, will throughly purge upwards and downwards. Indeed Hellebore, both the Spurges, Coloquintida, &c. do famously purge also; yet not with virtues equal to Vitriol. The Reason of this is, because in Vitriol is a certain sowreness, which hath a conjoined Sharpness, Acrimony, and Detersion; by which saline sowreness the Operation obtains a full and perfect power, which neither Hellebore, nor Coloquintida, &c. hath. For the Nature, or way of Purgation is here two-fold: One purgeth per se, the other by Saltness. Therefore here the two virtues are better than the only one in Hellebore. In Saltness a Specifick Form is latent, and that of such a Nature, as all Worms touched by it die. And that is a singular power, which destroys Worms, being what none of the aforesaid doth. Therefore it is evident to every one, that a Purgation, which hath in it self sowreness and saltness, together with a Laxative virtue, doth in a double way and manner exquisitely cleanse, evacuate and purge. Wherefore, for Internal Diseases, it is twice more noble, and more excellent than other Purgations. But because I intend at large to declare to you the Nature of Vitriol, there is no need I should also explain those Internal Diseases: Yet in general I say, that a Purgation of this kind in all Vices of the Stomach, in the Falling-Evil and Vermination, is most profitable and most safe, if it be used according to the condition of time, Disease, Person, &c.

Touching Colcothar you are to know, that it is not inwardly to be taken, but only to be applyed in Chirurgick Diseases, viz. in putrid Ulcers, which admit not of Sanation: For in these it discovers the way to perfect healing. Yet there are many Chirurgick Diseases, as Grievous, Malignant, Worse and Worst. Against the Worse and Worst, Colcothar is not conducent, yet is effectual against those, which consist in the first degree; and therefore to be applied to them. For the Worse and Worst of all, its Oyl is to be used according to the degree of the evil, and of the Oyl. All Ulcers of this kind, how many soever they be, are cured by Vitriol; but according to the degree, the use of it is, that it be reduced to good Colcothar, which must be certain times extinguish’d in Vinegar; and being dry, be sprinkled on, or permixed with some Plaster, which by the Physician shall be judged apt and fit for that evil. So it makes an Escar, which taken off by Fatness, a good and easie Cure follows. But the Evil, which is not obedient to this Cure, of it you shall thus judge, viz. that there is yet more venom latent, which must thenceforth be searched out with Oyls applied; because the Basis of the Ulcer cannot sufficiently be amended with Colcothar for an intire Sanation. If crude Vitriol be dissolved in Vinegar, and the Solution thickened with Colcothar into a Powder, and so applied, it soon cleanseth the bottom of the Ulcer much more potently, than of Colcothar is said. But the best way of reducing it to Colcothar, is to extract the water thereof, and therewith to imbibe the Caput mortuum, until it be consumed, afterwards to dry it leisurely in the Air. If this be used, it induceth a better bottom in Ulcers. But whatever you do, mind the degree of Ulcers, Tetters, &c. Whatsoever of these is not cured, set about the Cure of, with its separated Oyl and Water of which afterwards.

Although Colcothar answer not the desired end, yet by reason of that the Cure must not be despaired of, but you must think of correcting it in distilling. For by Preparation the Medicine is brought to the highest degree, so as it even cures all Ulcerous Affects, as the Wolf, Cancer, and the like. These are explained more at large where we speak of the Preparation of them.

Alchymy discovers many excellent Arts to Physicians; by which, wonderful Sanations of many Diseases are made. For this cause in the beginning of Medicine, Physicians always used Alchymy; because this was the Mother and Genetress of many Commodities. These two Faculties, [viz. Medicine and Alchymy] as Sociates so long kept together, as until Deceivers and Humorist Sophisters arose, who mixed Venom with Medicine, and made her a Strumpet. Such Medicine as this, will always remain, as long as Humorists live. These things I thought good to premonish you of, that henceforth you may give the more diligent heed to this head Chapter, by reason of its famous Medicinal Utility.

But this is always to be premised, viz. That as often as unskilful Men take in hand any Art, so often do they every way defile and corrupt it, and of a Pearl make a stinking Puddle. The very same is also committed in Vitriol. At first, the Spirit from Vitriol extracted, was wont to be gradated to the highest. By this exalted, the Ancients did perfectly cure the Falling-Evil, whether Recent or Inveterate, both in Men and Women, of what Condition soever they were. But here unskilful Laborators rushing in, attempted otherwise to reduce the Virtues of Vitriol, and thus failing of the first way and Arcanum, they suffered that to expire, and then sought an Oyl in the Colcothar, which could not any way be made to that end, or have such a Use. For what is to take away the Epilepsie must have a subtile, sharp, and penetrable Spirit.

In that consists a faculty of piercing through the whole Body, and of leaving no one thing untouched therein. And by that pervasion, or penetration, the Disease is assaulted in its own place. For it cannot be known certainly and indubitately, whence comes the Seat, or Centre, or Period thereof. Hence we conclude, that a Physician hath only need of such Remedies, as can penetrate the whole Body. This is the Reason, why sordid Humorists heal none, but prostitute all their Doctrine and Profession. Therefore, I positively affirm, that in the Oyl, which those Laborators seek, is no penetrating Spirit. A meer Terrestreity (as I may call it) is by them used, which penetrates not at all, but where it falls there it lies. Wherefore it is greatly to be bewailed, that the true Process is suppressed by that unskilfulness, and a false substituted in its stead. But I am perswaded, the Devil contrived that, to the end the Sick should not be cured, and the Sect of Humorists might thenceforth spread the more.

Let us return to the beginning; how the Spirit of Vitriol was found out. The Humid Spirit of Vitriol was at first distilled from its Colcothar; then it was gradated, by distilling and circulating per se, as the Process teacheth. This way the Water began to be used for many Diseases, both Internal and External, as for the Falling-sickness, &c. and thus a marvellous Sanation was effected. But in the extraction they were wonderful diligent; for they took the Spirit of Vitriol corrected, as above, and distilled it from Colcothar eight or ten times, with a most strong fire; so the dry Spirits were mixed with the Humid Spirits, and the Work so long continued, as until the dry Spirits came forth together with the Humid, by extracting. Afterward, both Spirits put into a Phial were gradated to the highest. This Medicine they found to be of much more powerful Operation against Diseases, and by that Medicament effected so much, as they confounded all Humorists in General. Yet here is no Correction added to it (by Artists) by Spirit of Wine, to render it of greater Penetration. But it was of no greater degree, than as I shewed.

Now I will Communicate to you my Process, which I commend to all Physicians, especially for Cure of the Falling-Evil, the singular Cure of which, consists in Vitriol. For which cause, Charity to our Neighbour binds us to institute a more diligent Cure in this Disease. The Process is thus.

I imbibe the Vitriol with Spirit of Wine, and afterward distil it from the dry and humid Spirits: This being done, I find the following Addition to be very profitable, viz. If Spirit of Tartar, corrected, be mixed to a third part of the Vitriol, and Spirit of Treacle-water Camphorate, be added in a fifth part, with respect of the Vitriolate Spirits. Thus I administer it, before the assault of the Fit, or certain times in a day. This Medicine is famously efficacious against this Disease; yea, so excellent, as a better cannot be desired from Nature.

Therefore, the first Process invented by the Ancients, is to be retained with the said Correction, viz. by imbibing with Spirit of Wine before distillation, and by adding the Spirits of Tartar and Treacle-water after distillation, as is said. For so is attained the Heart of Nature, and every Virtue.

I hope I shall not be blamed, but commended rather by every good Man, that considers the horridness of this Disease, which would even move a stone to Commiseration. Since so great is the vehemency and horridness of this Disease, as almost any Man may lawfully say, Cursed be all Physicians, who passing by such Sick, yield them no relief, but like the Priest and Levite in Jericho, who forsaking the wounded man, left him to be cured by the Samaritan. I pray here give your judgment, what Condemnation were that Priest and Levite worthy of, who passing by the distressed, stopped their Nose, as the Proverb is; surely they were worthy of Hell Fire, from which is no Redemption.

And who can judge any other of all Physicians, none excepted, that look upon this Disease, and yet pass by with their Nose stopt? Who can otherwise say, than that they must render an account of it at the last day? Notwithstanding, all these men are generally so disposed, as they will not wag their hand, or bestow one penny, for acquiring a more certain Foundation for the cure of this Disease. Did they not, as it were, by compact imitate Priests and Levites, but would rather study to imitate the Samaritan, GOD certainly would recompense their fidelity with a manifestation of the Secrets of Nature, with which they might be helpful to the Sick. And if such Virtues were not incited in Nature, the Almighty would undoubtedly create them anew. Therefore I testifie, together with you noble and ignoble men, that all Doctors generally have basely erred and deviated from the Truth. Whatsoever those Seducers, Galen, Avicen, &c. foolishly devised, to that they adhere, and relie upon those Lyes, so far are they possessed with the Devil, that they cannot exercise Charity towards their Neighbours; and in this manner they make themselves the Sons of Damnation; for their only study and drift is to heap up Wealth. The Kingdom of GOD is first of all to be sought, yet not after the fashion of the Priest and Levite, but according to the Samaritan nature. If we be merciful, and follow the example of the Samaritan, GOD is with us, who will presently help us with a Remedy not yet created in Nature. In the mean while, since Physicians deal with the Sick Levitically and Priest-like, the most Wise GOD withholds Medicine, and reserves it to himself. The Sick flie to the Kingdom of GOD, but Physicians to the Infernal Abyss, prepared for Levitical Doctors of the same sort. Therefore open your eyes and look, the way is two-fold, one leads to infernal shades, this the Levites follow; the other way leads to Heaven, unto which the Samaritan directs his Feet.

That Vitriolate Arcanum, and its extraction, is not only excellent in the Falling Evil, but is also conducent in other species like unto it, as in Swounings, Extasies, &c. Also it is after the same manner beneficial in all Oppilations and inward Imposthumes, and is no less efficacious in precipitation and suffocation of the Matrix. Yet in it are many more Virtues acquirable than are here commemorated, if greater diligence in inquiring be bestowed thereabout, and Physicians themselves would be better men. But the Devil, whom they serve, possesseth them, and stirs them up to the hating of Him who loves Verity. Even thus things are acted about the Health of Good Men.

It is further to be known, that the aforesaid Receipts of the preparation of the humid spirit of Vitriol cannot more clearly be described; for to understand that, a sufficient Artist is required; those sordid Decocters cannot understand a thing of so great moment. Therefore you are only to expect all-sufficient Information from true Artists, and Alchymistick Laborators; so also by them you must be fully instructed about the correction of spirit of Wine. For the Doctors of Academies are so very rude, as they can scarcely discern Agarick and Manna. Yet this kind of Asses are created Doctors. You have Treacle-Water contained in my practice, in the Chapter of the Cure of the Falling-Evil; what others there are of this kind, are not here to be recited. By this Chapter you may learn, That the Art and all Virtue of Vitriol, consists in well-extracting the Spirit, and graduating it to the height, and by addition deducing it to Penetration, whereby it may search out the center, root, and seed of the Disease. For ’tis impossible so exquisitely to find the places, as those Doctors babble of Humours. Certainly, the Foundation is not yet known, as what it is that makes a Disease, or where that lies, or what that is, which casts a man into so grievous a Fit. Therefore every Operation is only to be committed to that Arcanum, which Nature hath directed to the Disease; that Arcanum searcheth out his Disease, as the Sun penetrates all the Angles of the World. Briefly, I say, whosoever endeavours to be a true Physician, ought first of all to learn to be a Samaritan, not a Priest or Levite. If he be a Samaritan, all things he hath need of will be given him; nothing will be occult to, or hidden from him. But to him who will first be a Priest or Levite, nothing will be given, unless it be Infidelity, which he also had before. Thus are such men paid in their own Coin.

You are also to understand, how of the Colcothar by a Retortive Destillation, in a Chymical manner, a blood-like and most sowre Oil may be prepared. This Oil Laborators have judged more efficacious in the aforesaid Diseases than the Spirit, but that their judgment was erroneous. The vulgar Process of preparing it I think not to mention here; for every thing of moment is cited in manual Operation and diligent Inspection, also in convenient Instruments. As touching the Virtues you are first to understand, that it is a sowre thing, so far exceeding all sowreness, as nothing than it is more sowre. It likewise contains a corrosive nature, for which cause it had need be used circumspectly and warily, viz. not per se, but in a good Concordancy and suitable mixture, with respect to that against which it is exhibited. We will explain this by Example: The Viper is a Serpent most venomous, therefore of no use alone, but in Composition it is most excellently useful; for of it Treacle is made. The very same is also to be judged of this Oil, viz. That it is not to be used alone, but in a Composition suitable and fit, as of Treacle we have said. By reason of its sowrness, it profits a Stomach free from Choler and an Imposthume; but if either an Imposthume or Choler be present, it is manifest by Experience, that it hath no good effect. For the Imposthume is inraged by it, and exasperated by such sowrness, passeth into an unquiet matter. And if Choler be present, a mutual Ebullition and Strife is caused, no otherwise than as is seen between Aqua-fortis and Tartar, neither of which can remain or persist with the other. Therefore diligently and circumspectly consider, lest you erre to the damage of the Sick. In Composition this Oil is profitable for other Affects, as in all Fevers and want of Appetite, if given in the aforesaid manner, viz. in a good concordancy. There are many other Virtues said to be in this Oil, but Experience confirms few of them. I have seen and proved those to be egregious Lyars, who have boasted, that they could do Wonders with this Oil. It is true, it is useful in the Stone and Gravel, yet I have known no man cured by it. In all it doth something, but not to purpose: Yet in my Practice, in the Chapter of the Cure of Gravel, you shall find a Composition thereof, for this and other diseases. But as I said of the Corrosion of this Oil, used by it self, so I do also affirm, that the same Corrosion hath power of diminishing or breaking the Stone, and expelling Gravel; yet that is done with so great difficulty, as there is need of some other Invention, than hath hitherto been practised; for otherwise it may not safely be used. As much as any man hath gained by Experience, so much I allow of. This Medicine is new; wherefore it daily ought to be proved anew, and as oft as need is permixed with new Compositions.

But as to Chirurgery, of this Oil you are to note, It doth indeed excite great dolours, yet it inferrs present Health, even in the most difficult diseases. For in the Hereditary Scab of the Head, called Achores, it is so effectual, as it takes the same off in one whole piece, as a Man pulls off an Helmet from his Head. With this Oil the whole Head is to be anointed with a Feather, where it is hairy, for 3 daies continually; then expect its Operation. If you see it not sufficient, anoint it more often, according as the Scab shall be. The same Oil may also be co-tempered and mixed with Water of Selandine, and the Head often washed therewith. Yet he who would be healed, must not think that his Cure can be effected without dolour; for the condition of the Sick is the same as of a pregnant Woman, which brings not forth without exceeding great pain. So Meat, without pain, cannot be prepared for us; with dolour and sweat also we are freed from diseases. This way all Tetters, Scabs, and Itch, together with all other Vices of the skin, howsoever arising, are healed; and likewise the depraved Tentigo, by anointing herewith, is cured, and the Wolf and Cancer expelled and mortified; yet in this case you must diligently observe, if the Evil be very forcible (that the Venom so deeply penetrate, as the quick and sound flesh be in success of time like to be eaten away and fall off) to apply a good Oppodeloch for a defensive.

But in whatsoever estiomenous Ulcers, other Remedys be deficient, this Medicine yields relief, by reason of the degree it holds. It will not be improper to mix this Oil with some fat Unguent, and so apply it. This way it will cause less pain, but it is not so swift in operating: Dolour can by no means be avoided, no more than a Woman in Travel can be delivered without pains. The best, and most sublime way of preparing this Oil, is to destil it into spirit; so a very small weight will be sufficient in all the aforesaid diseases, which are then removed with little trouble.

These things I have found out by experience of the Red Oil of Vitriol, which in grievous diseases is an excellent and famous Medicine; for fetid and contagious diseases of this kind, as are the Scab, Itch, Tetter, Achores, and other like Affects, which are of affinity to the Leprosie, may be cured by this great Gift of Nature, which is here offered to the Physician, by which he may effectually cleanse and heal diseased men. There is not an abundance of Remedies of this kind, therefore I will carefully preserve this Oil, &c. for all other Coctures are nothing worth, nor do they remove these loathsome diseases, but with their fatness do cause them to be reincrudated and encreased.

It is worthy of consideration, that from crude Vitriol an Oil is destilled by descent, sometimes white, and sometimes green, according to the condition of the Vitriol. This Oil deserves a singular commendation; for since it is prepared of crude Vitriol, therefore it also contains the spirit of the same, touching which I have above treated. This Oil, made by descent, demonstrates by those its Virtues that it is an excellent and admirable Remedy for the before-mentioned internal diseases. The same Oil whether it be white or green, (but the green is better) if circulated and mixed with the above-commemorated spirit of Vitriol, is a certain and indubitate Remedy against the Falling-Evil, and all its species. But it is worthy your observation, that this disease is seldome so solitary, as not to have other Evils concurrent with it. Indeed, that such a concurrency is, is evidently manifest by all diseases. Hence it is now clear, that a Remedy against the principal Evil is not sufficient, but Secrets against concurrent symptoms are also required. For this cause in my Practise I have designed a peculiar Chapter of the Falling-Evil, not for the principal Remedy sake, which in this place is sufficiently described, but only for the understanding of those things, which concurr together with the first Affect. If other Accidents do not concurr together with the first Affect, there is no need of exhibiting other Medicaments than the principal, which is sufficient. Therefore, touching the green Oil, thus do ye: Graduate it to the highest, that it may be separated from its terrestreity and fæces, in Balneo first, afterward in dry Fire. So in Balneo the phlegm is taken away, and the terrestreity removed by dry Fire, and the spirit of the Oil only is collected, which in it self is circulated. Afterward you may make addition with spirit of Wine, but there is no need of adding more, if it be only to be used as a Primary Remedy, without Medication of coherent diseases.

It is to be given in Water of Pæony, alwaies before the coming of the Fit, whether it be frequent or seldome, &c. Therefore mind the Paroxisms. As soon as the spirit of the Oil finds out the center of the disease, then the Fit is pacified, and thenceforth waxeth more and more gentle. But when it exerciseth a power of Healing, it first of all excites a Vertigo sensible to the Sick, who notwithstanding do not fall nor foam, nor are shaken, or quake, nor deprived of reason, but are seized with a gentle sleep, and are much better presently. At length the Vertigo also ceaseth, and the sleep is ended; yet in the mean while the Medicine must continually be applied, several times reiterated, according to the condition of the Disease and Patient. This way the Cure is to be followed, and all things diligently administred. This belongs not to a drunken Physician, or Doctor Levite.

Now to speak of the Alchymistick Virtues absconded in Vitriol: I will first propose to you the Virtues of Crude Vitriol: How every Crude Vitriol of Iron makes Copper. For the Alchymist doth not this, but Nature, or Vitriol, by the Operation of the Alchymist performs the same. And this is the sublime power of Nature. And in the light of Nature it is done, but not without admiration; to see any Metal, as it were put off it self, and become another; which is almost, as if of a Man, a Woman should be made. But in these things Nature hath her singular Privilege granted by GOD, for the sake of Man. I speak this of Transmutation, that you may understand, that the foolish Philosopher Aristotle, was not well grounded in his Philosophy, but was meerly fatuate. Now I will give you the Receipt, that you may know how, in all places of Germany, to make Copper of Iron; whence we may easily gather, what the power of Transmutation is, and that many other Transmutations may be made; although they as yet be unknown to Us.

To change Iron into Copper is not of so great moment, as to turn Iron into Gold. Therefore, what is least, GOD manifests, but the greater is yet hid, until the Elias of Sciences shall come: For Arts also, want not their Elias. The Receipt of this Transmutation is thus.

R. Of the Scales, or Filings of Iron (without all other Metals, as Copper, Tin, &c.) ℔ j. Quick-silver, ℔ ss. Put both into a large Iron Pan, or Pot, and pour on them one Measure of Vinegar, and of Vitriol ℥ iiij. Sall-Armoniack, ℥ j. ss. Boil them together, and continually stir them well with a Wooden Spatula. If the Vinegar vapour away, pour on more, and add new Vitriol.

By this Decoction, Iron is changed into Copper: If it be made Copper, it all passeth into the Quick-silver, the boiling being continued for ten or twelve hours. After the Cocture is ended, separate the Quick-silver from the Iron (as much of it as is left) and well wash it, that it may be clean. Put that Quick-silver into a Bag made of Leather or Cotton, and press it out; so you will see an Amalgama left. Suffer that Amalgama to expire by Vulcanick Heat, and you will find pure and good Copper. Of this Copper, R. ℥ ss. of Silver as much, make them flow, or melt them together, and the Silver will presently ascend to the sixteenth degree. This way you may prove, that such Copper is made of Iron: But that the degrees are fixed, is not true. Yet he, who in Regal Cement is able well to operate, may thence receive a sufficient Recompence for his pains. The whole business consists in the Operation, and in Judicious labouring: Yet in this most men erre. Nevertheless, by the aforesaid Process, you may always make Copper of Iron. I so often inculcate this, only to confirm the transmutation of one into another.

Also of Vitriol such is the Nature, as if the Colcothar thereof be calcined, it with easie liquefaction is turned into Copper. For in it is a wonderful Coppery Nature, and in Copper also a Nature of greatest Affinity to Vitriol. If Copper be dissolved in Aquafortis, and Crystallized, it makes every Copper Vitriol, and it is no more Copper: So also of Vitriol, Copper is made; and that is no more Vitriol. Therefore the Reason of such Affinity in Vitriol and Copper is very strange. What is Cuprous or of Copper, makes good Vitriol. So Verdigrease, which is good and highly gradated, gives a Saphyrick Vitriol.

Although it may seem ridiculous for us to discourse of these things; yet it cannot be deny’d, that in Vitriol a Tincture is latent, which is of greater efficacy than many can believe. Blessed is he that understands this. But touching the Oil of Vitriol, further note. If the Oil of Quick-silver, and this Oil be conjoined, and so coagulated in their Process, a Saphire of wonderful Nature and Condition is produced: Not indeed a Saphire stone, but like unto it, of an admirable Tincture; of this I will say no more. Hence it is evident, that stupendous, and to be admir’d Arcanums are treasured up in Nature, and in many other things created by GOD, and produced by Nature. Now, it would be more commendable for us to search out these things with an indefatigable labour and study, than to consume our days in Luxury, Drunkenness, Whoredom, &c. But at this time, Lascivious Whoremongers, are in greatest Honour, and so are like to be, until with these Vices one third part of Men be suffocated, and another third part destroyed by Pestilence; so as one part of the World, will scarcely remain untainted, or unconsumed. For with this abomination the World cannot long endure, nor good Arts flourish. Therefore, of necessity these evil Courses must be annihilated and cut off, otherwise no good can have place. But when this evil time is expired, the Golden age shall flourish; that is, Man at length shall use his own Understanding, and live as a Man, not as a Brute, nor act as a Swine, or lie in the Caves of Murtherers or Robbers.

Therefore, since I have communicated to you these things of Vitriol, out of my good affection to all; I do earnestly entreat all Physicians in general, when they shall see the unhappy and miserable sick so afflicted with that most grievous Disease the Falling-Evil, seriously to confider, what GOD the Creator, their own Consciences, and Charity to their Neighbour, command and require of them in such a deplorable State as this; and not contemn, or slightly esteem of the Virtues, which by GOD himself are insited in Vitriol. Let Charity move you night and day to be diligent in these things: Let none be found idle, but every one make it his business to help his needy Neighbour: But be not you deterred herefrom, because Lawyers do not this. Hear what Christ said: Woe to you Lawyers. Surely this is not a light Saying. Nor take you any offence at Theologians, because they rather seek Rewards and Salaries, than take care for the sick: These are they, which in Jericho passed by. Be ye Samaritans, and press after the Samaritan Virtue: So GOD will conferr on you such profound and necessary Gifts, as in curing the sick you shall be sensible of no Deficiency. All things you have need of shall be given you, do you only search out this Treasure.

Although all things we have in the foregoing Discourse proposed, touching our Sal Mirabile, be consentaneous to Verity; and the Virtues, which we have ascribed to it in Medicine, Alchymy, and various Arts, do powerfully discover themselves, yet we find very much diversity in it, according to the diversity of matter, of which it is made. For, that which is prepared of Vitriol, is of a far other Nature, and endowed with far other Properties, than that, which is made of Salt-Nitre. And what is made of common Salt, agrees with neither of these: For one possesseth a greater sharpness than another; yea, this more than that, dissolves Metals. The more potent, are fit for Transmutation and Solution of Metals; the more weak subservient to Medicine; the weakest, and most sweet, profitable for multiplication and propagation of Vegetables.

These things, he who would reap the desired Fruits of his Labours, ought necessarily to know, and consider accurately of. For if any one, in hopes of future Multiplication, committed to the Earth the Seeds of Vegetables imbibed with the stronger Salt, he will indeed never obtain his desired end, nor will the Earth give forth any Plants, because such sharp Salts do rather destroy, than augment Vegetables. In like manner, Metals are delighted with a convenient Salt, viz. with the more sharp, as Vegetables are with the more sweet. Therefore, when we find our labour to be frustrated, we must not impute that to the Sal Mirabile, but to our own Unskilfulness.

Indeed these Salts are endowed with far more noble Virtues than we mentioned in the precedent Discourse; but the high Ingratitude of Men of this Age, permit us not to discover the same. For if you communicate your Secrets to those Men, from whom you cannot require a promise of Secrecy; be assured, the knowledge of those Secrets will presently come to others, who will proudly use the same to thy Disparagement.

If you do the contrary, and keep to your self, whatsoever you have purchased by your own Labour and Costs; you will create Enmities to your self. So as which way soever you take, you will sustain loss.

The Consideration of these things, have caused me to resolve to expose my Laboratory, with all my Arcanums, to the view of others. The end of this only was to exhibit to the sight of all, the truth of those things, which I have purchased with indefatigable Labour, and communicated to the World by writing; that this way, the Mouths of the Malevolent and Ignorant may be stopped.

I could, if it were needful, give various other Reasons, by which I was moved to make my Laboratory common to those that desired it.

Now the year is past, in which I promised in my fourth part of the Prosperity of Germany, I would build a Laboratory, and exhibit the Wonders of GOD to my Friends. I then publickly and privately demonstrated various most excellent Inventions, not without labour and very great Charges, all which I value not, since I know, that by this means I have discovered the Truth to many, which they also will publickly own to the honour of the most high GOD, and Correction of envious Detracters.

I did purpose also, in the following year, to continue my Labours for the sake of faithful Friends, but (besides other hinderances) my Age prevented that, Nevertheless, those, to whom I have committed my Laboratory, will perform the same, and exhibit a Light to this blind World. This I was willing to signifie to all, that they may for the future cease to trouble me with Letters.

But whilst I exhibit the Virtues of my Sal Mirable, and to it (prepared in Glasses after the above recited manner) ascribe the virtue of changing imperfect Metals into Silver and Gold, I would not have this matter so understood, as if we could by the help of it acquire to our selves Gold in a very great quantity, it is sufficient to have demonstrated the possibility (of Transmutation) and the same to be proved by a small quantity.

It is most certain, that very many Medicaments may be prepared, by the help of it, against various effects of the Humane Body. Also it is most certain, that it is very conducent for a particular gradation of the Minor Metals into better. Believe me, that have experienced the same; if you rightly proceed, you will reap no mean Fruits.

But touching the true Universal, I do question, whether by the help of it, it may be procured. Assuredly, if common Gold, as to its degree, can be changed above what is Natural, Why should it be judged impossible, to exalt it further, in length of time? time? My decrepid Age forbids me to put my hand to this Work; yet to Posterity (better able than I to sustain the heat of fire) occasion is given, by Prayers and Labour to search further; perhaps, GOD will grant to them, what he hath denied to us.

This Operation, by which we peculiarly draw profit from the Minor Metals, cannot be performed in common Crucibles, as we before said; because they are obnoxious to breaking, and so the Liquors are easily lost; but in such as will not easily break, unless after a long time, and will not permit the humid Salt to run out. Here it will be needful to peruse those things (relating to this matter) which I mentioned in the Third and Fourth Parts of the Prosperity of Germany.

To prepare these Crucibles is a great Work, greater to make some Pounds of Salt, or rightly to use the same; but greatest of all, (and in which the summ of all consists) to know what Metals are to be joined, or in what quantity. Here many will have enough to do, and be at a loss, although they enjoy my Secret Furnace, and know how to make the Salt of Art in abundance.

Besides all these, we must needs crack the hard Nut, if we will eat the sweet Kernel. It is required of us to know an easie way of separating Gold or Silver from fixed Metals; for such a Metallick Mass, altogether untameable, cannot be separated by the help of Lead, per se, as Ductile Metals; but here is need of another Separation; which is the principal thing.

Nor should any Man perswade himself, that all things are here so clearly written by us, as he can by their literal sence most easily institute the Operation. For there is need of a long time, and a skilful Master. It would be a very inconsiderate thing to set about those things, of which we have no knowledge.

Although this is my Admonition, here often repeated, yet there will be some, who neglecting it, will set about the said Operation, and perhaps find out various profitable things: In like manner, there will be various found, who following my Prescripts, will reap much benefit from the Minor Metals.

Who can deny, but that Mary Ranta, a Brittain, hath Prophesied truly, viz. That true Alchymy should flourish in the Year of Christ, 1660? I my self have not seen this Prediction, but have it from the Relation of others, whereunto I refer the Reader. And add, that if such a Prediction were not, daily Experience doth abundantly witness, that egregious things are here and there performed in Metallicks, by help of my Sal-Mirabile. And there is no doubt, but that all Darkness will daily more and more be dissipated by the power of this Light.

I have unto some communicated the use of this Light for their proper benefit; but these, contrary to my Intention, have caused what I thought to have kept secret, to be spread abroad in publick and many have hit on the right way leading to Verity. If this be done without my knowledge, what would not have been done, if my Laboratory had been open for a year longer? Certainly the World would have shewed it self other than it is, and altogether new; which the new and great Star extending it self from the South to the West, seems to indicate.

Let the most high GOD grant what are necessary, and salutary for us, turn the Ungodly into the right way, and give to his own Children, Rest and Peace, that his most Holy Name and Truth always to be magnified, may not be totally suppressed by the Impious. Amen.

ANNOTATIONS UPON THE CONTINUATION OF Miraculum Mundi.

Explaining and Defending the SECRETS therein contained;
As also the True Aurum Potabile therein mentioned.

It is truly said, that He who builds an House by the Highway exposeth his Building to the judgments of all sorts of men, and to their censure especially who have not skill enough in Architecture, to erect a Country Cottage. The same is wont to happen to those who write concerning things not common or unknown. For you shall presently hear People saying, Who knows whether this be true or not? thereby signifying that they cannot perceive those things which exceed their Capacity; but nevertheless they will not altogether reject them, because they are yet in doubt concerning the truth of them. This their doubting is not to be taken ill, because it proceedeth from ignorance, but not from envy. On the contrary, there is another sort of perverse men, who being puffed up with their own putatitious knowledge, despise unknown things, not out of simplicity or ignorance, but out of a meer diabolical envy to those who have a greater knowledge and experience of things than themselves.

This hath also happened, and doth daily happen to me, especially since the publishing of my Miraculum Mundi, in that I have there disclosed Secrets of great moment, of which the Vulgar, nor yet the bubbles of Envy, have plainly no knowledge; and therefore out of meer Envy, reproach them for Unprofitable and False.

But to stop the mouths of such persons, I intend shortly to build a spacious and well-furnished Laboratory, and in it to place a good Laborious Operator, who being occupied therein with continual Labours, shall shew the Divine Wonders to those who desire to see the same. Which being done, I shall have no farther need to defend my Writings against every Calumniator; seeing that I know there will be those (GOD willing) hereafter, who will defend the truth which they have seen with their eyes and handled with their hands.

In this Laboratory shall be seen not only those Artificial destilling Furnaces, and my Press for Wood, with the circulatory Instruments necessary for the easie making of Salt-Petre; but also those things shall be shewed, which I have treated of in my Miraculum Mundi, and its Continuation, yea, and much more than I have there declared.

Those things also which I have ascribed to my Aurum Potabile shall be demonstrated to be the very truth, viz. That crude Mercury, in an hour or two’s time, may be by it converted into pure Gold. Nor shall this only be proved, but also that after my Aurum Potabile hath tinged and changed the ☿ into pure and constant Gold, that nevertheless it hath yet great Virtue, viz. that any Arsenick, whether white or yellow, being digested in it for some hours, is so changed, that its poisonous quality passeth into a good Medicine, resisting all Poison. Nor doth it only become a powerful Medicine against venomous and incurable diseases, which cannot be eradicated by purging, bleeding, sweating, and the like Remedies, whilst it Tinctureth the evil Humours in the Blood and other parts of the Body, and changeth them into good Humours. But this also being changed into Medicine, and its Venom converted, sheweth its power in Metals; if it be cast upon melted Copper, then the Copper poured out and proved on a Cupel with Saturn, leaveth behind it some good Silver and Gold. These two proofs are sufficient for the defence of my Aurum Potabile. But that any one may be yet rendered more certain, after those two Experiments, viz. the coagulation and transmutation of Mercury into pure Gold, and the conversion of poisonous Arsenick into a safe Medicament, he may yet try a third, and that indeed incredible, with the same Aurum Potabile that hath been twice used, as before, and this not upon mild or slight Poisons, but upon the most dangerous and indefensible both to Men, Beasts, and all living things, to wit, Mercury sublimate, which being digested for some hours in the said Aurum Potabile, layeth aside all its horrid and formidable Venom, and passeth into a safe Purging and Diaphoretick Medicine, and losing its former white Colour and corrosive Venom, it becomes a sweet red Powder, purging out the Gout, Pox, Leprosie, and other detestable diseases, and impregnateth Saturn in some measure with a Golden Tincture. So also white Arsenick, after digestion, putteth off its white colour, loseth its corrosive faculty, and is changed into a sweet and yellow powder.

These Experiments and Proofs ought not to be hidden to the Studious of good Medicines, but to be made manifest to the everlasting and immortal testimony of the Truth, against all ignorant Sophisters whatsoever.

I have, for my defence, the most sharp Sword of Truth, whose edge, if any desire to feel, let him come forth; the defence of the Truth will be grateful and easie to me, although the malice of the whole world should oppose me. I here challenge all those Calumniators who being moved by a diabolical envy, have endeavoured to oppose my most true Writings; let them come forth with their Lyes into the open light, and into the view of the whole World, and shew any Experiment like to those which I here promise to shew, that we may see how filthily or basely they will appear, like the darkness vanishing by the light and splendour of the Sun. If they cannot, as indeed it is not in their power, (for he that hath any knowledge of things never contemneth a good one) nor will be possible for them to do; forasmuch as they know nothing, it is but reasonable that for the time to come they should restrain their virulent tongues, and cease to calumniate those things which they neither know nor understand.

I do not wonder that those Slanderers, attempting the coagulation of Mercury into Gold, have erred, seeing that it hath sometimes happened to my self, that I have erred two or three times together, and could not effect that Transmutation, until the cause thereof was known to me: For if through too much haste the humidity of the Aurum Potabile shall exhale or evaporate too fast, the Mercury being dried up, cannot be sufficiently penetrated, nor throughly tinged.

An errour also may be committed, if the glass containing the Mercury and the Aurum Potabile grow hot too fast, so that the Mercury with the Aurum Potabile boil, and leaps, disperseth it self by too much motion, and exhibiteth it self in form of a powder, when it ought to remain in the bottom, concreted into a round mass. So will he also greatly erre, who shall use Mercury that is not pure and clean, but adulterated, and defiled with many sordes or impurities, which Impediments deny ingress to the Tincture, and render the trial uncertain and precarious. Therefore it is necessary that the Mercury be first well ground with Salt and Vinegar, in a lignum vitæ, or Stone or Glass Mortar, and by a diligent washing freed from all its blackness, whereby it more easily admitteth the Tincture. I have found that Mercury very fit for this Operation, which is sublimed by the Fulmen of Jove, into which my Aurum Potabile hath a swift Ingress, and tingeth the whole of it.

Truly it shews the great ignorance and boldness of those Calumniators, to dare to spread such false clamours and rumours, saying, That Mercury cannot be indeed tinged into Gold by my Aurum Potabile, but that the Gold which was before in my Aurum Potabile applieth it self to the Mercury, and in some sort coagulateth it, but doth not render it fixt and constant. But this is indeed a very rude and ignorant Assertion, which every one but meanly versed in the handling of Gold and Mercury, is able to detect of Folly.

For if common Gold, dissolved in Water, would readily coagulate Mercury, what should we further seek or desire? But this is greatly wide of the matter, seeing that in all such Solutions the Gold in digestion adheres to the injected Mercury by precipitation, and passeth with it into a white Amalgama, the Mercury constantly persevering in its pristine Nature, not admitting the least transmutation into Gold, the which exceedeth not the knowledge and capacity of Rusticks, but is difficult to be understood by those putatitious Doctors, who believe such things to exceed all Belief.

It is well known, that the purest Gold hath no more of perfection than what it needeth for its own defence; that hath not the least power to amend any other metal, and to render it fixt and constant, much less that it can coagulate Mercury, (the derider of all Alchymists and Sophisters) into Gold. Of both is made a white Amalgama, but not hard yellow Gold constant in the Fire. He that believeth not me, let him make trial himself, and he shall find it answerable to my words. Besides, all corporeal Gold refuseth solution by fixt Nitre, of which my Aurum Potabile is prepared, the which, if it were yet possible, the Gold would not be hid in it, but the solution would be yellow, and would colour the skin with a subrubid or blackish colour, which my Aurum Potabile doth not. Therefore its tinging Virtue consisteth not in corporeal Gold, but in a golden Tincture, from the first Ens of Gold, converted into an Astral Essence, by the benefit of Art. By a like reason the Astrum of Luna impresseth Mercury with the nature of Silver, the Astrum of Venus transmuteth it into Copper, the Astrum of Mars converteth the same into hard Iron, the Astrum of Jupiter of it maketh Tin, and the Astrum of Saturn investeth it with the nature of Lead. For Mercury is transmuted into that Metal, whose Astrum it shall receive. So the Astrum of Mercury changeth all the metals into a running Argent-vive, although this transmutation brings little or no profit. Nevertheless, I intend to prepare the Astrums of all the metals, and thereby to shew the power of Nature and Art to the studious of the Truth, and so to manifest it to the World. The Astrums of metals being extracted from their first Ens, they are no longer metals, but their tinging Anima’s, which at length with Mercury, become corporeal metals.

This is the true and genuine Foundation, upon which the whole structure of my Aurum Potabile is built. Therefore, as pure Gold, cannot render Mercury partaker of its own golden nature; so neither Silver, nor Copper, nor any other metal, will communicate its nature to Mercury, but being precipitated, attracteth it to it self, but in no wise changeth it. Hence the Philosophers say, That the Tinctures of Metals are not to be sought in the metals themselves, but in their first Ens. As Basil Valentine;

Which is to be well regarded by him who desires to attain his wishes.

From all these things it appears, that my Aurum Potabile being made of the first Ens of Gold, by Art, into an Astral Tincture, ought to be an excellent Medicine; as also, that it is such, I have largely demonstrated: For if it were not better than a common Solution of Gold, it would not change Mercury into true Gold, neither also would it have the power of transmuting a most potent Poison into an excellent Medicine. Without doubt, such Medicaments, which by the help of my Aurum Potabile, from most violent Poisons, are changed into so salubrious a nature, as Antidotes, do powerfully refill other Poisons and pertinacious Diseases, and may be used in Physick with great admiration. What would it profit, if the Body should be purged by an hundred stools, and at the same time the Disease doth not consist in the matter of stools, but still keeps its place, and gives no way, except it be attacked in its own quarters? Neither will it avail anything to let all the blood out of the body, if the fear of the Disease be not in the blood. Yea, if it were there fixed, and the whole mass of blood wholly corrupted, it would be in vain to undertake to amend the same by bleeding; for all the blood cannot be drawn out, without peril of Life. And if, for example sake, two or three pounds of twenty should be left in the body, to be amended by sanguifying Meats and Drinks, and good Blood to be encreased, yet the event would not be answerable, because the encreasing blood would be corrupted by the former. E. g. An Hogshead of sharp Vinegar, out of which, if you should draw all the Vinegar, leaving only the fæces or Lees, and should by degrees pour into it noble and generous Wine, the Wine would be plainly corrupted by those few fæces. Even so it is with those fixed Diseases, which have taken such deep root in the humane body, that they cannot be taken away neither by Purging, Bleeding, nor Sweating, nor by outward Anointings. Therefore they are to be tinged and amended in those places, to which they pertinaciously adhere, by the help of Tinctures or Astral Medicines, as above is done with Mercury, and Mercury sublimate, that remaining there, they may put on a better nature and quality, and no farther molest the humane body. And this is the true and genuine way of Curing radicated and incurable Diseases. Yet I would not be so understood, as if I condemned all Purgation; for Purging being used at a due time, brings no small profit. Blood-letting also being seasonably used, wants not its utility; but being often abused, is the cause of great mischiefs, and not seldom hastens on untimely death.

Moreover, the following Experiment, for the trying the Truth of my Aurum Potabile, is not to be contemned. Rub some Argent-vive upon a small Silver Plate, and what is superfluous, and doth not adhere, wipe off with a Linen cloth, after the manner of Goldsmiths, (or Gilders) who gild with the Amalgama of Gold and Quick-silver: Digest the Silver Plate in my Aurum Potabile, for half an hour, or an hour, then take it out, and you shall see with how, fair a Golden Colour it will be gilt. For in this digestion the Mercury is not so heated, that it can vanish in smoak, and therefore adhereth to the Silver Plate, and is tinged by my Aurum Potabile into the best Gold. Now try the same operation with another Silver Plate, rubbed over with Argent-vive, and digest it in a solution containing corporeal Gold, to see if that Plate will be gilt like the other. For the Plate coming out white, you will see a very great difference.

I could here add more such Experiments, if I thought it needful. If Goldsmiths (or Gilders) could gild their Silver Vessels, by such a coction (or digestion) in a solution of corporeal Gold, without doubt they would soon leave the common way of gilding by the Amalgama of Mercury and Gold, because by its poisonous Mercurial fume, affecting the bodies of those who handle it, it is wont to cast them into dangerous and lasting Diseases. But because they can effect nothing by such golden solutions, they are forced to supersede their Use, and to acquiesce in the old usual way.

These few things of my Aurum Potabile, which is the Fourth and Last Article in my Continuation of Miraculum Mundi, I am constrained to publish for its defence, that every one may know I have not attributed too much to it, but that it can perform much more; the truth of which I am ready to exhibit. Therefore this is a Medicament most worthy to be presented to Great and Noble Men, as a precious Gift.

As for the Third Process in the same Work, which is offered to Physicians and Citizens, that they may by an easie labour obtain good Medicines for Mankind, and an honest livelihood; it is openly and clearly described, so that in it not the least thing is hidden or concealed, I cannot force any to believe or try the matter; I have enough to do with my own affairs; but if in my Youth I could have obtained such a Manuduction, as I have hitherto and still do administer to others, I should not have been forced to the searching out of Nature with so great charge and labours, heavy stinks, and great danger of my Life, as I have. I here again assert that which I have often asserted, viz. That by the fulminating of Salt-Petre with Tin and Mercury, much Gold and Silver is acquired; which thing I have often done, and as yet can do it, and do promise that in due time I will demonstrate it publickly in my Laboratory to Friends. The other point, in which I have taught how Rich men may augment or improve their Gold and Silver, much safer than they are wont to do by putting it to Usury, I have truly and candidly revealed, and have kept back nothing. NB. But that there are other waies of acquiring Riches, without great Cost and Labours at the Fire, the troublesome Exercise of Merchandise, or other things, disturbing or hurting the mind, I do in no wise deny. For the like things are every where obvious, in divers place of my Writings, especially in the 2, 3, and 4 parts of The Prosperity of Germany, where mention is made of an Excellent Work, by means of which an honest livelihood may be obtained in tranquility, without noise, meltings, and blowings of Bellows, and that by the help of a certain Water extracting Gold and Silver from Sand, Earth, Clay, Stones, and Minerals, without great labour and costs. And although there should not be at hand any such Earth, Sand, or Stones, which contain Gold and Silver, from which these cannot be elicited by common melting; (yet there is hardly any place in the World, where these matters do not occurr) nevertheless there is no want of Lead and Tin, from which two at all times, and in all places of the World, Gold and Silver, by the help of the said Water of Salt-petre may be extracted; which is an excellent and profitable Art, the which, lest it should die with me, I have already shewed it to some Friends.

I also here promise, that in my publick Laboratory I will shew and demonstrate various Secrets. But let no man perswade himself that I will do this to all men, without descrimination, or admit every unknown Person to this demonstration, but only those whose Piety and Candour I my self have long known, or such as shall be recommended by them, or other known Friends.

Moreover, besides my publick Laboratory, I will also have a private one, in which shall be shewed to my Friends the more curious and excellent things which I have mentioned in my Writings.

There shall be shewed rare and hitherto unknown Wonders of Nature, as Vegetable and Mineral Plants. As for example.

Vegetables of a Metallick Nature; of which we have spoken in the Treatise of The Nature of Salts.

Herbs springing up or growing out of hard Flints, yea, out of pieces of Iron.

Metals in a few hours growing up like Vegetables, by the help of a certain Water; concerning which, see my Description of the Liquor of Flints, in The Second Part of Furnaces.

Metals in a few hours space, like Herbs, without the addition of any foreign matter, growing up, so that they lose nothing in the trial of the Cupel.

Also divers manual Operations, and Compendiums not common in the Destillation of excellent Spirits, profitable both in Alchymy and Physick, such are Spirit of Nitre, Spirit of Salt, Aqua-fortis, Aqua-regis, and the like, by which they are so easily and swiftly destilled, that with two or three pound of Coals, by a Body and Head, in Sand, every hour may be destilled one pound of spirit, and that so pure, sweet, and clear, that it needs no rectification.

But seeing that this is a thing unheard of, and therefore will be look’d upon by the common Chymists as a thing incredible, I cannot forbear here only to point at the way, by which it may appear possible to be done.

Suppose that I have need of some pounds of spirit of salt, and want the opportunity of preparing it in a long time, by the force of fire, I use the following preparation. Instead of a great and continual fire, I use a separatory Art, severing the pure from the impure, dissolving common Kitchin-salt, or salt-petre, in common Water, and adding to the solution put into a Cucurbit a separatory sulphur. The Cucurbit, with a Head or Retort, (by which also the Destillation may be made) being set in sand, I kindle a fire, by which the water containing the salt may boil, and so by the sulphur, in the boiling, the pure parts are separated from the impure; the purer parts are rendered very fugacious and sweet clear spirits; the grosser, more earthy and fixed salt remaineth in the Cucurbit or Retort, of a very wonderful Nature and Property. And after this manner, from one pound of salt or salt-petre, may easily be destilled one pound of spirit of salt, or spirit of Nitre. From a pretty large Cucurbit, in ten hours, may be made ten pounds of spirit of salt, or spirit of Nitre, which two spirits being mixed together, make an Aqua-regia. The quantity of your spirit in each Destillation will be greater or lesser, according as your Cucurbit is larger or smaller. He that desireth to make Aqua-regia by the same destillation, must dissolve equal parts of salt and salt-petre in Water, and destil by a Body or Retort.

This is indeed an excellent Compendium for all those that need a great quantity of those Spirits. Gold, Silver, as also all the other Metals, may be dissolved without Aqua-fortis, or Aqua-regis, and the like spirits, by the help of certain salts dissolved in water, which truly is also a famous Invention. So also it is with those other rare Experiments above mentioned; as for example, If a metal ought to grow in height, something contrary is to be added to it; for this, while it flieth from its contrary, arising out of the mass, groweth up as well in the dry as the moist way.

If we would have an hard Metal or Flint bring forth an Herb; the Metal, whether it be gold, silver, copper, iron, tin, or lead, are first to be reduced into a tender Powder by salts, and that Powder being put into an Earthen Vessel, is to be moistened with a certain peculiar Water, and the seeds of the Herbs to be sowed or set therein, which after they are grown to perfection, are to be no longer moistened, but the powder is to be exposed to the Rays of the Sun, which again becoming a metal or an hard stone, plainly like to another metal or stone, containeth the inhering Roots of the Herb, and causeth the Ignorant to admire how an Herb should grow out of a piece of Gold, Silver, Iron, Copper, or an hard Flint. This is also certain, and not to be doubted, that the said Herbs so growing out of the Metals, do obtain the nature and properties of those out of which they arise.

Although these Experiments of Herbs thus growing afford no profit, yet they are noble Operations of Nature and Art, having more in them than they promise at the first sight, therefore I have not here brought them in vain, inasmuch as they are of no small moment.

But that I may here (at least) mention somewhat of this growing faculty of Vegetables and Metals, be it known to every one, that in my publick Laboratory shall be seen the seeds of all sorts of Herbs, and especially of Grain, as Wheat, Barly, Oats, and others, viz. by what means they may be so prepared, as to acquire a swift faculty of growing, and that one grain may produce ten, twenty, or thirty strong stalks, with full ears, and fruit an hundred fold.

In like manner shall be shewed to some Friends, how Salt-Petre, as the only promoter and helper of the growing faculty, may be sowed it self, so that it shall recompence the labour an hundred fold; for salt-petre multiplieth it self, and groweth up out of common salt, like other Vegetables; whence that old Proverb of sowing of salt might perhaps take its Original.

It behoveth that I here make mention of yet another wonderful thing concerning the growing faculty, to be shewn (God willing) in my private Laboratory. And it is this, that Gold and Silver do grow, are encreased and multiplied out of gross Saturn, even as the seeds of Vegetables, out of a dunged and salt Earth, so that in fifty ounces there is daily an augmentation of one ounce, if not of two. He that shall be here a good Husbandman, and skilful in ploughing of Saturn, and rendering him fertile, and of sowing or planting in him a fit seed, he will have a plentiful Harvest, answerable to the seed which he sowed, and will easily gain three or four times as much.

Therefore, because the growing faculty of Vegetables, Animals, and Minerals, or Metals, taketh its rise from the only and Universal Salt of the Earth, and this from the Salt of the Sea, and the Sea Salt, from the Sun, if the Divine Goodness shall grant me Life, I will shew to my Friends, how by small labour and charge, the Universal Salt fatness, fit for the rendring all barren and sandy ground fruitful, instead of Dung, may be copiously separated from Sea Salt. Yea if need require, I can easily demonstrate, that also the natural Seed of Gold, the true Universal Medicine may be prepared of the same, or that it may be acquired from the visible Ocean which is known to every Man. But seeing that belongs not to this place, we referr the Reader, desirous of such subtile knowledge, to the Treatise of the Nature of Salts, where he will find those things which will satisfie his desire.

These, and the like Experiments shall be shewn in my Laboratory, among all which, that is the most excellent, by which a Man, without the incommoding of another, and with great quietness and Tranquility, may honestly get his Food and Raiment. There shall be also demonstrated those four Arcanums treated of in the Continuation of Miraculum Mundi, and many other things treated of in my Writings, which many believe cannot be effected. That so I, by giving an occular Demonstration, may vindicate my Writings from the Injuries and Reproaches of the ignorant, and also leave behind me somewhat for the good of Posterity.

A TREATISE OF THE Nature of Salts: OR, A

Clear Description, declaring by a perfect Explanation, the Nature, Properties, and use of such Salts as are commonly known, as also of a certain other very wonderful Salt, hitherto unknown to the World; by whose help all Vegitables, Animals and Minerals, without diminution of their weight, or change of their form, may be transmuted into hard and incombustible Bodies:

WITH

A most firm Demonstration that Salt (after God and the Sun) is the only Beginning, Original, Propagation and Augmentation of all things; from which the greatest Treasure of the whole World; and the greatest Riches may be obtained.

The manifold and various sorts of food, whether prepared of Flesh or Fish, if brought to the Table not seasoned with Salt, are not grateful to the Palate; in as much as they neither exhibit a pleasant relish, nor conduce to the health of the Body. Every man will readily assent to the truth of this trite and vulgar Maxim, if he shall consider with an accurate mind, that among all the Seasonings and Sauces of food, Salt holdeth the chiefest place, and that there is no other equal to it, so that among so many, there is no one to be preferr’d to it.

Therefore what great and excellent Treasures, admirable Virtues, and most worthy Endowments, in which, by diligent search, and inquisition the minds of men may be occupied, are contained therein, I have determined in this present Treatise to enquire into, and declare; inasmuch as for the space of fifteen or sixteen years, I have endeavoured nothing more, than that by all my Labours I might serve the Divine Glory, and the publick good. For by my first endeavours I published a Work, treating of Philosophical Furnaces in five parts, and I discovered five Furnaces, adapted to the various modes of Distillation; I also shewed the way of preparing (by an artificial manner) excellent Medicines which drive away various and divers Diseases afflicting the Humane Body, which profitable and artificial Inventions, no man before me hath revealed.

Next follows my Mineral Work, shewing the Original, and emendation of Metals and Minerals: To which succeedeth my Pharmacopœia Spagyrica, in three parts, treating of Vegetables, and by what means efficacious Medicines may be prepared of them.

Next after these, was my Work of the Admirable Nature and Properties of Salt-petre, in which is solidly demonstrated, that that Miracle of all sorts, is the true Universal Solvent of Philosophers, which is subservient to the use of all men, high and low, rich and poor. That little Treatise I have called by the name of Miraculum Mundi, which I have augmented by an Explication and Continuation, and fenced it with a defence and Apology, against the wicked Insults of Envy and Scorn. In all these I have set before the Eyes of this blind World, the Divine Miracles and Misteries of Nature.

After this, came out another Treatise, under the Title of the Prosperity of Germany, in four Books, the two latter of which are not yet Printed, but shall be published in a short time, if God shall prolong my life, which contain very profitable Precepts of the Oeconomy and Administration of things familiar.

Then another little piece, called, The Consolation of Sailers; teaching how they may defend and preserve themselves in all long Voyages, as to the East-Indies and other parts, against Hunger, Thirst, and other incommodities of that kind, to which they are wont to be Obnoxious.

Moreover, A Treatise of Tartar, Vinegar, and Spirit of Wine, shewing their easie attainment and preparation.

To these I have adjoined, a Treatise of Aurum Potabile, and another of true Aurum Potabile, or the Universal Medicine, and other Apologetical Writings, in which I have not only set forth the perfidious unfaithfulness of men, but have also revealed many excellent Sciences, that by all these Writings I might illustrate the Divine Glory, and contribute to the benefit and profit of my Neighbour, by giving him as it were wholsom and excellent food, whereby both his Body and mind may be equally refreshed.

And although the said Meats be wholsome, of a good Savour, and contain their own Salt; nevertheless, it seems to me necessary, to salt them as it were afresh, and to season them with a certain Sauce, that they may be tasted with so much the greater appetite and pleasure. And I have so much the more a mind to do this, as I more studiously endeavour to observe that precept of the ancient Doctors, that no Meat should be brought to the Table without Salt. For it was a received custom in former time in well ordered Families, to set the Salt first upon the Table before any other Dish, and not to take it away till all other Dishes were first removed: The which indicates, that Salt is a most profitable thing, and an highly necessary gift of God, therefore of right claimeth the precedency of other Meats in setting upon the Table, and of remaining there, till they are again removed. But that this most Noble and Divine Gift, may the better be understood by the ignorant, and may be made more known than hitherto it hath been, I cannot pass by, but I must indulge my self, as my time will allow, in a few words, and as it were by the bye, to shadow out, and depict its great and admirable efficacy, for the profit of Mankind. But here I shall speak but of few things, and that very compendiously, the studious of Divine Wonders may find the rest in the Writings of other pious and diligent Men, if he hath a desire to know more.

As for the Original of Salt, which is drawn out of the Ocean, as an Universal Storehouse, Writers are divided into divers parts and Opinions. Some think that those Salt Fountains, which in many, and various places of the Earth break forth from their Springs, and by the help of boiling, yield their Salt, do not take their beginning from the Ocean, but from a Salt peculiarly generated, and brought forth in many places of the Terrene Globe, like Metals. And they establish their Opinion by this Argument; That the Water of those Fountains much exceedeth, oftentimes, that of the Sea in saltness; and on the contrary, the Sea Water being brought by long and tedious Passages through the Earth, necessarily looseth its saltness, and therefore leaving its Salt, it ought to come forth plainly sweet, or insipid. This reason, at the first sight, seemeth so agreeable to truth, that one can hardly think the matter to be otherwise. But most Springs of sweet Water, in their first rise were Salt, which penetrating the passages of the Earth, have deposited their Salt in the same, to nourish the Earth, and that they might come forth sweet for the daily use of Man. Whence they have given rise to so many, and such various Rivers, which again return in that Universal Store-house the Sea, or Ocean, by which incessant and Reciprocal Flux, they are impregnated with Salt, and Communicate the same to the Earth, that it may never labour under a want of due nourishment, but may render Minerals, Stones, Trees, Grass, Beasts, and even Men also, partakers of the same perpetually, and so may serve as well for the Sustentation, Propagation, and Conservation of Irrational, as Rational Animals, the which no man of a sound mind can deny, except he will also deny the Circulation of the Blood in the Body of Man, or Microcosm, which is plainly unknown to not a few, and will say, that the blood in the little Toe, or little Finger, or left Ear, or other places, doth not arise from the Liver, the Universal Fountain of Blood, but that it is particularly generated and produced by the Vital Spirit, in those very parts, which savoureth not a little of Absurdity.

Seeing therefore, that the constant Circulation of the Blood in the Microcosm, can be in no wise deny’d, why should not also such a Circulation in the Macrocosm be admitted as true? For as the Blood of the Human Body arising from the Liver, diffuseth it self through all the Passages and Veins of the Body, as well small as great, and Conserveth the life of the whole, nourisheth all the parts, and augmenteth the good juices, which are changed into Flesh, Bones, Skin, and Hairs in the Members themselves, and leaving the unprofitable Phlegm to be expelled by the Pores of the skin: So also is it with the Nutriment and Universal Aliment of the great World, while the Salt water without intermission, of the great Sea, or Ocean, encompassing the whole Globe of the Earth, by many small and great passages or Veins, passeth through all the parts of the Earth, and nourisheth and sustaineth them with its Salt, that Minerals, Metals, Stones, Sand, Clay, Shrubs, Trees, and Grass may be nourished and grow, and in growing take their encrease. The rest of the Water being freed from all saltness, is exterminated as a superfluity in the Superficies, and being diffused into various Springs, as well small as great, is expelled, no otherwise than the superfluous sweat of the Blood in the Microcosm, by innumerable passages and pores. But that in many places of the Earth, the Water doth not leave its salt, but carrieth it along with it self, that may very well come to pass for divers reasons. For first, the most excellent Governour, by His Divine Providence, hath most wisely ordained and appointed, that a salt water of this kind, which men could in no wise be without, should break forth out of the Earth, and it is thus effected: The Sea-water every where passing through the passages and clefts of the Earth, in some places is dried up by the Central fire, and coagulated into hard and great pieces, which being digged up by men, and dissolved by the help of Water, and freed from its fæces, is boiled up in fit Vessels, and reduced into a pure Salt.

But if it happeneth that other Water passing through those passages, findeth pieces of Salt of this kind, it dissolveth so much of the same as it can carry along with it, and afterwards is boiled into Salt after various manners, according to the greater or lesser quantity of Salt it hath carried along with it.

But that one Salt Fountain is richer in Salt than another, the cause of the difference is in the Water, which passing by, doth more or less associate it self with the Salt, and so is made stronger or weaker.

These few things are sufficient for the refelling of their Opinion, who assert, that Saline Fountains do not draw their original from the Sea, but are generated and produced in a peculiar manner in the Earth, by the help of the Stars.

But if this should seem credible, nevertheless it would seem more credible, that the Sun and Stars casting their Rays and Influences into the Ocean or Seas, should there generate Salt, which afterwards penetrating through the pervious passages of the Earth, should convey due nourishment to the same.

This reason may also be assigned of the greater or lesser quantity of Salt in Fountains or Salt-springs, that those passages which receive salt water from the Sea, differ in scituation of place, and are also differently disposed or allotted by the sea-water it self, which being various and manifold (in respect of saltness) differs much in one place from another.

For by how much the nearer the Sea-water is to the North, it contains so much the less salt, so that oftentimes it scarcely holds the tenth or twelfth part of Salt. But the nearer it is to the South or the East, it is inriched with so much the more salt. For this reason, in many places of the East and West Indies, the sea aboundeth and swelleth with so great a force of salt, that when it is stirred up by the vehement impetuosity of Tempests, it casts out with its surges a copious spume or frothy scum upon the shore, which being afterwards dried by the Rays of the Sun, the Inhabitants are wont to use for the salting of Flesh and Fish. Experience teacheth, that in places of this sort, four pounds of Sea-water yield one pound of salt, and the fertility of those Lands also indicates the great quantity of salt, which without any cultivation or human labour, both Winter and Summer inrich the Inhabitants with most excellent Fruits. But those Regions scituated near the Arctick Pole, or North, do not enjoy so great a fertility, because they want the greater and more penetrating Beams of the Sun, and do not exhibit so great a quantity of Salt, which is the cause of all fertility, and therefore those Regions are denied so large and spontaneous a fruitfulness.

But that Salt which the Unskilful have been accustomed to have in little or no regard, may be had in greater honour, I neither could or would any longer pass by its due Name in silence, and therefore I have called it the greatest Treasure, and most ample Riches of the World.

Moreover, that I may prove and demonstrate, that this common abject salt, known to every man, (in which the life, conservation, growth, and propagation of all the Creatures consisteth, and which is the beginning and end of all things) doth deserve this title, and that a greater Treasure is not found in the Earth; it will be necessary to do this, that I make manifest the infallible Verity of the Mysteries of GOD and Nature.

But I desire of the unprejudiced Reader, that he will not be offended at the vileness of abject and contemptible salt, nor think that I, in giving this Title to it, and calling it the greatest Treasure and chiefest Riches of the whole World, have exceeded or given it too great honour. For so great and honourable a Title doth of right belong to it, and should as yet be insignized with a greater, if a greater by me could be attributed. And I easily perswade my self, that if those who are captivated by the hunger of Gold, shall see this Book, and read the Title, they will conceive no other thing in their minds, than the description of the great Universal it self, or the revelation of great Riches and massy Treasures, which they will hope to find in this Treatise, never dreaming that poor abject and contemptible salt should be set before them, and therefore will say, What is all this noise about a handful of Salt? Who could have thought that Glauber would have dared to have given such a Title to Salt? But I earnestly require of thee, my Friend, that thou wouldst patiently read those things which in this Writing I have put before thine eyes, concerning Salt, and that thou wouldst accurately examine them, that thou maist apprehend me to have written the pure and sincere truth. If they exceed the capacity of thy mind, and thou hast not hitherto learned or understood the same from the Books of others, I would have thee to understand that all men have not knowledge of all things, and that the Omnipotent GOD hath left many Sciences to Posterity, which he hath hitherto concealed from the proud and haughty. Read over and over the true Writings of the ancient Philosophers, that thou maist know, and throughly know, that those men who have searched the most intimate Penetrals of Nature, had salt in great estimation, to have industriously concealed its Mysteries and Arcanums from the ingrateful World, which now in these last times are brought to light, for thee and all others, to be received as incomparable Gifts, with a grateful mind.

Therefore Reader bend thine Ears, and open thine Eyes, overgrown with blindness and darkness, attend to those good things which I shall discourse to thee of salt; if thou wilt make trial, and will search them throughly by an accurate examination, whether they agree with God, Nature and Truth, I doubt not, but thy mind will be enlightened with a great light, and thou wilt become as a man renovated; but if with a proud mind thou shalt refuse to learn and understand those things, or scoff or mock at them, thou shalt be reckoned amongst the number of Fools, and perpetually abide in the same, although Aristotle himself, and all the Professors and Doctors should sit upon thy long Ass-ears, and thou with the same shouldst endeavour as an Ass with a sack to cover thy foolish Pride and proud folly. It is much better for a man to know many things, and measure or estimate himself in his own way or manner, than to know nothing, and bear himself out with the vain pride of his own ignorance. I have never seen any man endowed with true knowledge, who hath preferred himself to others; on the contrary, I have found very many, who being stirred up by envy, hatred, and inhumane malice, do nothing sooner or more readily, than insult and make a mockery at pious men, to whom the Divine Bounty hath granted his Gifts, and as it were, devour them with their Wolf-like Teeth, which diabolical wickedness the Divine Justice in its own time will not suffer to escape unpunished.

Thus much I was willing to say to the proud Caviller; now therefore attend to those things which I shall speak concerning Salt.

I. Of the Nature of SALT . — I. Of the Preparation of Sal Mirabilis . — Of the external Figure, Colour, Taste, and Smell of Sal Mirabilis . — II. Of the External and Internal Use of my Sal Mirabilis . — Of the Use of my Sal Mirabilis , as well in the Solution of Metals, as in the Preparation of Medicines. — The PROCESS . — Of the Powers and Virtues of my Green-Lyon , Vitriol of Sol , or Wonderful Golden Salt .

That it may be demonstrated in a Compendium, how many good things, as first the Tranquility of our mind, the chiefest Temporal Good, the Conservation of our Bodily Health, the great Riches and Treasures, and other things which are necessary for humane use, are latent or hidden in the despicable Body of Salt; in the first place let us hear what our Saviour Christ himself saith, who is the Truth, the Light, and the Life, in the Gospel of St. Luke, Chap. 14. Ver. 34. and in Mark, Chap. 9. Ver. 50. Salt (saith he) is a good thing. And in Luke, Chap. 18. Ver. 19. No man (saith he) is good, but God alone. But he calleth his Disciples the Salt of the Earth, and addeth, If the Earth wanteth salt, it is unprofitable, neither doth it bring forth Fruit. And Dung it self, without Salt, is of no use. This is as if he should have said, Salt is the most noble thing of the whole World; and yet amongst Fools the most abject and contemptible. Be ye like to this, and do the Will of God, and as Mediators, lead Sinners to GOD, which otherwise cannot be done. I am your Head, your Master, and go before you; tread ye in my footsteps, follow me, I am the Way, &c.

But to return to Salt, we will hear the opinion of others concerning it: There is here no need to cite the Writings of Philosophers at length, seeing they are at hand, and from them it may be manifest to every man, that next after GOD, the Sun, and Fire, they have esteemed it the most Noble Creature, and have given to it Honours as it were Divine. The Heathens would not sacrifice to their gods without Fire and Salt. If you read the Old and New Testament, you shall find that God himself hath commanded to have regard to Salt. In the Gospel of St. Mark you shall find that all men are to be seasoned or preserved by Fire, and all sacrifices with salt, and that the Lamp or Light upon the Altar was never to be put out, but to be kept in continual Burning. In the Christian Church, this manner is still observed, that no Infant is baptized, without some Light or Candle be present, and the Priest sprinkles a little salt upon the mouth of the Baptized, with these words, Receive the salt or seasoning of Wisdom; as if he should say, Learn to understand and know God and be not like the Beast, which hath no understanding. These Ceremonies are observed in some places at this day. The Greek Church baptizeth with fire and water, by that Rite indicating the Holy Ghost to be like to fire, because he warmeth the cold hearts of Men, enliveneth them, and turneth them to GOD. God Himself calleth himself a consuming Fire; and the Holy Ghost hath alwaies appeared in the form of Fire, and shewed Himself to the Disciples of Christ in fiery Tongues. The Abysini professing the Christian Religion in Africa, under the most Potent King and Priest Prester John, baptize with Fire and Water, and make a sign or mark in the Foreheads of the men which are baptised, by Burning. In short, there is not any man among the Heathens, Jews, Turks, and Christians, who doth not highly value Fire and Salt, of which notwithstanding he knoweth no more than a mad-man, or than a Swine, or an Ox, or other irrational Beasts, which pass their life without understanding. But these two Creatures of God, to wit, Fire and Salt, are one and the same in the foundation of Nature; for Fire produceth Salt, and Salt is again converted into Fire, and Fire into Salt, so that by a mutual conversion they are alwaies changed one into the other. Therefore Hermes the Father of Philosophers faith, That which is above, is as that which is below, and that which is below, as that which is above; as you may read in his Smaragdine Table. The Sun or Fire is above, Salt is below, which is by an easie way rendered combustible, like the sun or fire; as I have taught in many places of my Writings, and all Philosophers, with an unanimous consent, do confess, that the greatest Secret lieth hidden in fire and salt. Hence is the word Alchymy from fire and salt, which penetrate all things, and Fire is the Symbol of GOD, who hath alwaies exhibited himself to mortal eyes, in the form of Fire: But Salt is the Symbol of Eternity, inasmuch as it defendeth and preserveth all things from Corruption.

There are some who determine the Evangelist John to have understood Hermetick Philosophy; and there is yet extant an Hymn, composed and sung by the ancient Fathers, in honour of the same John, in which occurr these words: Who maketh Gold of Rods or Twiggs, and Gemms of Stones. Nevertheless I leave those things to every man’s judgment, and here I only say this, That both Heavenly and Earthly Mysteries were known to the Prophets and Apostles.

But although I have never taken in hand so great a Philosophick Work, nevertheless it is so known to me from the Writings of the Prophets and Apostles, and from the Light of Nature, that by comparing things Divine and Humane, I could easily subject it to the Eye, but that power is not allowed me, and therefore I trust that no man will make an evil Interpretation of what I have said, seeing that thereby I aim at nothing but the glory of God, and the profit of my Neighbour.

There is no need for any man to seek many things from the Old and New Philosophers, seeing that by reading and considering the Divine Writings of Moses, the Prophets and Apostles, he may obtain his desire, and may without doubt, in them, find the Stone of Philosophers described, provided he shall have but a little knowledge of Nature. I will say no more, but that the infallible Truth occurrs in those. All these things are to be taken so, that things Divine may be understood in a Divine sence, and Natural things in an Elementary sence, without changing or mixing, seeing that they have no Communion among themselves.

But lest it should seem to any, to be absurd, that St. John the Evangelist should make Gold of Sticks or Twiggs, and Gemms of Stones, as the said Hymn teacheth, by an Art indeed great, and to be admired, I have thought it necessary to open and shew to the Unskilful by what means that might be done.

In the first place, this was possible to St. John, as he was a man abundantly gifted with the Holy Spirit, and seasoned with the Salt of Wisdom, so that he might perform this action supernaturally, as well as naturally, seeing that he was endowed by the holy Spirit, without all doubt he had also the natural Light in his possession.

But by which of those powers he effected this, is not for us to know, nor doth it behove us to know. But because few will believe that St. John wrought the same by natural means, and many not believing in Nature and Art, will only say, that it could never be that Wood should be transmuted into Gold, and Stones into Gemms. And although the later should be in some sort credible, by reason of the alliance or likeness between Stones and Gemms, nevertheless the former, by reason of the great disagreement between Woods and Metals, inasmuch as they belong to divers Kingdoms, they object, exceeds all Belief, and other Objections of this sort, may be found among the Unskilful, by reason of the external species of place. But such things are wont to move no admiration in Philosophers, much less any doubt, seeing that they are not ignorant how great familiarity there is of the Vegetable Kingdom with the Mineral, both which have their Rise from the same Subjects, viz. Salt and Fire, which their Anatomy doth clearly demonstrate. And although this may exceed the Capacity of some, yet it doth not thence follow that it is not true. If all things were to be spoken truly and openly, I confess there would be found a very small number of those who rightly understand Nature, seeing that almost all men who have but frequented a School for some years, and obtained any thing of Latin, whether they understand Nature, or are ignorant of her, will be taken for Philosophers, traduce those Philosophers who are illuminated by the light of Nature, with strange Cavillings and wicked Lyes, every where setting forth themselves by their own ignorance. Therefore it is no wonder that the Secrets of Nature should lie hid, and by the ignorant and unskilful of this sort be all taken for Fables and foolish Whimsies, which their Sheeps Brains cannot reach. But who is able to cure this Evil? Perverse manners are to be left with a perverse World. But that I may prove and demonstrate that it is not altogether impossible for Art to transmute Wood into Gold, I will point out by what means it may be done.

First, Then it is manifest before all things, that all Wood and every Herb hath its original from a certain sulphureous salt, to which Metals also owe their Rise and greatly agree in similitude, and by an intimate agreement in the same name; so that how easily a Mineral suffereth it self to be changed into a Vegetable, and that again into a Mineral, I have signified in other places of my Writings. Indeed if you shall look upon the external difference of any Wood or Herb, and a Metal, it will indeed appear great; but being reduced to their first matter, they will not differ in any discrimination; as is manifested in my Continuation of Miraculum Mundi.

Therefore if the first matter of Vegetables be adjoined to any metallick seed, this is nourished by that; and again, if a metal be reduced to its first matter, and any Vegetable seed put to it, that will be changed into a Vegetable; which Experience hath often shewed me. But if those two had not a great affinity with each other, they would not so easily admit of a mutual conversion one into the other; the seeds indeed differ between themselves, but they agree in the first matter, which appeareth thus: If a sulphureous salt, not corrosive, be mixed with sand, and moistened with water, and the seeds of divers Herbs sowed in it, for every seed doth thence attract its own nourishment, every one, according to its species, producing its like, endowed with various colours, smell, and proper taste, powers, and virtues, all which proceed from one only salt, and are manifested by the heat of the Sun, and the operation of the internal Archeus. But to make the matter more clear, it is to be known that the principals of Vegetables are Water, Salt, and Sulphur, from which also Metals take their original, and not from running Mercury, as many think. For that Argent-vive, in its own peculiar nature, is also a metal arising from the same three principles, from which the other metals, and all Vegetables draw their original; viz. from Water, Salt, and Sulphur, which their Anatomy maketh manifest. Here the rout of Unskilful men will take Counsel to resel this my opinion, inasmuch as it will seem worthy of credit to few. But the cause of this incredulity is the rudeness and unskilfulness of men of this sort, who having no Experience in Natural things, nor in no wise enlightened by the Light of Nature, are blinder than a Mole.

Those things which hitherto I have so often, and with so many words inculcated, the same I here repeat and affirm, to wit, That a Metal may be converted into a Vegetable, and that again into a Metal, and that no Vegetable is found, from which a natural and yellow Sulphur, in all things like to the Mineral, may not be prepared; and this Sulphur prepared of any Vegetable, if it be adjoined to any fixed metallick Sulphur, it is maturated by the same, into a metal, yet not without a medium; as I have often indicated in my Writings, and that medium I have said to be Salt. Therefore whosoever knoweth how to adjoin any immature sulphur, whether Vegetable or Mineral, to any ripe Metal, the fixed and constant sulphur of Gold and Silver, will be nourished and encreased by the Vegetable or Mineral sulphur, not fixed, and will transmute that into the species and property of the other, as the Ferment shall be white or red, in like manner as the seed of any Vegetable doth. So gold and silver may be made of a sulphureous salt, according to any ones will, which nevertheless requires a due time, seeing that a transmutation of this sort is perfected gradually, and by a due heat, as also in the propagation of Vegetables & Minerals it is wont to be done. From these things it appears, that this Transmutation is the meer Work of Nature, which many Experiments which I have made, and yet am able to make, do evidently demonstrate; therefore there is no reason why such things should seem so wonderful or absurd to any.

Whether St. John performed the Transmutation of which we have spoken, by the help of any natural Art, or whether he did the same by a Divine Power, we will not here dispute; but let it suffice to have demonstrated that such things may be performed by a natural reason.

For when Wood, Bread, or piece of a Bone; or also any Herb shall be adjoined to its own salt, in due manner of Art, and reduced to its first matter, that salt transmuteth the Flower, Bread, Wood, or Herb into a sulphureous salt, which encreaseth the growing faculty of Vegetables and Minerals. A salt of this sort being mixed with a small quantity of white Flint reduced to powder, and melted in a strong Fire, will give a red and pellucid stone or glass, which if it be kept long in the Fire, it turneth green, and at length black, like a Coal, and acquireth so great hardness, that it may be cut and polished after the manner of other precious stones. Here the desirous of Art may see, that by one and the same way, and in one and the same time, that Gold may be prepared of Wood, and fair and pellucid stones, of various colours, of white Flints. But that the Eyes of the studious of Divine and Natural things, may be the better opened, I will more clearly expound what the first matter is.

Therefore, as to this first matter, of which we here speak, that of it Metals no less than Vegetables may be brought forth, it is to be known how easily it may be prepared by the help of Fire, and of a certain Salt not corrosive, of Metals, Vegetables, and Animals, and indeed so swiftly, that in the space of three hours a piece of Bread, Flesh, or of any Metal, may be transmuted into a sulphureous salt. The same thing also happeneth in the stomachs of Men and Beasts, in which the Vegetables and Animals which are eaten, are consumed in the space of 24 hours, and transmuted into that sulphureous salt from which they have drawn their Rise. But Metals being too fixed and compact, those stomachs have no Jurisdiction over them, inasmuch as they are not able to reduce them to their first matter, except the same were so reduced before, and so should come into the stomach, opened by a radical solution, and so are digested and consumed like Animals and Vegetables. But what need is there of the help of humane stomachs to perform such things, seeing that Operations of this sort may be perfected by the help of Fire and Art. A moist putrefaction without the help of Fire, performeth the same thing in Vegetables and Animals, in a long Process of time; but in Metals very difficultly, and not except in a very long time. Neither are humane Stomachs themselves alike potent, in reducing every Vegetable to its first matter, inasmuch as they exercise their power only upon those Vegetables which by a due Preparation are first rendered fit to be digested and concocted by the stomach, and reduced to their first matter. For first they are boiled, roasted, or prepared by some other way, because those things which are admitted into the Body, contrary to humane Nature, exercise nothing but venomous Operations. By a like reason Metals and Minerals refuse to be brought to their first matter in a humane Stomach, seeing that the stomach cannot suffer them, as being averse to humane Nature, but ejects them as a certain Venome, not without great peril of Life. Here I except Gold, which Metal only, being first rightly prepared, doth not refuse reduction into its first matter in the stomach of Man; nevertheless Art doth it more easily and readily. He who knoweth not this Artificial Reduction, must be content with the Natural, which nevertheless is not desirable, by reason of the toil, stink, and length of time which it requires. For which reason it is of less account than the artificial. Some of the ancient Philosophers have indeed (not without reason) used the Dungs of Animals, by reason of the incredible Virtues which they possess. But because we have better and fitter Medicaments at hand, not without reason we omit those, and leave them to them who labour under the want of better; which happeneth to Country people, who being remote from Cities and Medicines, are wont to use Dungs in various Diseases instead of Medicines. They purge the Bodies of Boys and Girls with Mouse-dung, Horse-dung, and Goose-dung, being dissolved in Wine or Beer, and strained through a Linen Cloth, they use in curing the Falling-sickness by Sweat. In the Cure of an Erysipelas, or Burns, or Scalds, they use Hoggs-dung; and in all kind of Swellings Sheeps-dung; in a Quinsey white Doggs-turd, or Humane dung, as also to other Diseases of the Neck, which the rude and ignorant are wont to drink against various inward and outward defects of the humane Body.

I remember once to have seen an admirable Cure done in a moment by the help of humane dung, in a certain, long, and tedious Disease, which it plainly and swiftly removed, drawing those into admiration who were ignorant of the reason of so swift a Cure. He that understandeth the nature and properties of Dung, will easily perswade himself, that wonderful things may be effected by the same. The reason is ready, because humane Dung is nothing else but Bread and Flesh, reduced into their first matter, all their Bonds being loosened, and rendered fit for the exercising of their Virtues; and from humane Dung is elicited, without any great difficulty, a natural Burning, and like to Mineral Sulphur, of which being mixed with Coals and Salt-petre, Gunpowder is wont to be made; as also a certain Salt, not much unlike the Sal Enixum of Paracelsus. And both those, to wit, that Sulphur, and that Salt, the Humane dung containeth in it self; the which may put forth their wonderful Virtues, by admirable Operations, I think may be doubted by no man. Put a piece of Gold for a time into Humane dung, and afterwards cleanse it by washing, you shall find it equally yellow, as if it had lain in a Lixivium, in which common Mineral Sulphur had been dissolved. And that yellowness adhering to the Gold [or rather Silver, for the better distinction] is but the Vegitable or Animal Sulphur arising from the Food which the Man hath eaten.

This I say is the cause that the Dungs of Men and Beasts produce so great effects, which Bread and Flesh otherwise cannot produce, before they are reduced into their first matter. Nevertheless, I do not therefore admit them of value in Medicine, but only shew whence they have their Virtues of resisting Diseases, that by this means I may assert Vegitables, Animals, and Minerals do highly exercise their Virtues, when they return to their first matter, not that it is at all necessary to be done in the Stomachs of Animals, seeing that the Operation of the fire alone serveth for this reduction.

In what manner soever this first matter be made, whether by the Stomachs of Animals, or by the Operation of fire, there is no great difference, only that which is made by fire is purer, and not so stinking, as that which is done by the Stomachs of Animals, although in gilding of Silver, they are found to be equal, and obtain a Sulphurous nature. And hence it appears, that there lies hid in Bread, and in Flesh, a fugacious and spiritual Gold. And for this reason I conclude, that in all things of the World born of Salt, and brought to Maturity by the heat of the Sun, there is necessarily reconded a fugacious Volatile, and spiritual Gold, yet in greater quantity in one subject than another, but not manifested till the body containing it, by the help of art, returneth to its first matter.

The which Art, seeing that it is out of the reach of Rusticks, it is but reasonable, that they should make use of Dungs, without any ill interpretation. For in the greater, and more powerful Virtues to be produced, Dungs are found more potent than those things from which they proceed. Bread, Wine, Flesh, and the like things destinated for the nourishment of the Body, are not Medicines, but only Nutriments, from which, after an Animate Body hath separated its Aliment, that which is left, obtaineth Medicinal Powers and Virtues; and did I not fear that this dungy discourse should lead me too far from my purpose, I could declare things to be admired of Dungs. For Metals also being prepared but once by the help of Animals, may be wonderfully Converted, and reduced to their first matter, although it is in no wise necessary that we should take that way of doing it, seeing that an easier and better way is at hand, than that by the help of Animals. But he that is ignorant of this artificial Conversion, must be content with the other, till the teachings of experience, shall bring him to better things.

That incredible Virtues are hidden in the Dungs of Animals, Paracelsus at some time declared, in the presence of some Noble-Men, to some Unskilful Physicians, who being moved with anger, departed, thinking themselves to be highly reproached by Paracelsus, because they had asked of him some great Medicinal Secret, and he had set before them Humane Dung. But without doubt, he would have shewed them great Secrets hidden in such a matter, which exceeded their dull Capacities, but not the incomparable Ingeny of Paracelsus, who without doubt had revealed to them those Secrets which himself had found, had they not gone away from him with wrath and Indignation.

In another place of his Writings, he saith in express words, that he that knoweth not his own Dung, knoweth nothing at all, and is a blind Ass, to whom nothing of Heaven and Earth is manifest; which words do plainly prove Paracelsus to have been able to perform many things with Dung. But this I assert, that this my Transmutation, and Conversion of things into their first matter, doth far excel that which is done by Dungs, in as much as being endowed with a greater efficacy, it appeareth not in the species of Dung, but of a Sulphureous Salt, and may commodiously be used by all Men, and in all Diseases. Its Virtues are not restrained to any particular Disease, but operate generally, not only in all Humane Diseases, but also in all Infirmities and Defects of Vegetables and Minerals, as I have shewed in other places of my Writings. What I have here spoken of Dungs, I would not have any think that I have done it to the end that I would have them used in Medicine, but for this reason, that I might shew the great difference between an Herb as brought forth by the Earth, and that which being first digested, the Animal Stomach hath freed from its Bonds, and reduced it to the operation of its hidden Virtues: The which I have very clearly proved by the Dungs of Animals. Therefore the expert and learned Physician, setting aside all Dungy Medicines, may by the Spagyrick Art, reduce his Herbs to their first matter, that is a Sulphurous Salt, and may perform by Salts of this sort, more and greater things, than by the unprofitable, and destitute of all Virtue, Barks, Shells, and empty Husks, which a multitude of Physicians are accustomed to use at this day. I have thought fit to expose to the light these few things, concerning the first matter of things, and Dungs, which are not distinguished, by any great difference: But let us return to the matter it self, and see how fairly the light of Nature shineth from the Divine Light.

As God formed the first Man Adam of the Earth, and breathed into him a living Soul, and placed him in Paradise, and the Devil withdrew him from God, and Precipitated him into Eternal Damnation, using the Serpent as a Mediator: So also, Man who fell from his Creator, being deceived by Satan, by the Divine Serpent and Mediator, to wit, Jesus Christ, was again to be reconciled to God, which could no otherwise be done, and God permitted it so to come to pass, who otherwise might have bridled the Devil, so that he could not have seduc’d a Man, and also could have kept Satan himself in his Angelical Estate, that he should have had no hatred against God or Man. Now this Philosophick Elementary Secret may be compared, in all points, to the Heavenly Mistery. For if the Elementary Sun, in the separation made by God, in which he lifted himself on high from the rude and formless Chaos, had not ejected his earthly and corruptible Sulphur, and sent it down to the Abyss of the Earth, the Rays of the Sun, when they now penetrate the Earth, would not be hindered to Communicate with the Solar Progeny or Issue, so that the Bowels of the Earth would produce nothing but Gold; and the other Metals, viz. Iron, Lead, Tin, Copper, &c. should not be, which nevertheless are brought forth impure owing their received impurity to that impure, stinking, and earthly Sulphur, which is mixed with a Metallick Body in the Bowels of the Earth.

But to help Metals infected with a Sulphur of this sort, that they may become like to Gold, as the Son of the true Sun, it is necessary that Sol should humble his Son, to wit Gold, and suffer him to put on a Saline nature, whereby he may become the Medium of reducing radically the imperfect Metals to perfection. Salt is the only Medium of reconciling Gold to common Sulphur, and of making of it a Tincture, changing the imperfect Metals into perfect, of which all the Philosophers, whom few understand, have written so clearly.

Concerning this matter I have written very clearly in a Treatise, which I lately published, describing a Saline Water, or Aurum Potabile, which certainly containeth a great Mistery, although very many can neither understand or believe it. For because it wholly tingeth Mercury, it cannot be a solution of common Gold, because no Water, nor no Liquor prepared of Corporal Gold it self, can give to Mercury a constant Tincture. It may indeed be done that Gold dissolved, may adhere to argent vive, or that to Gold, so that both may pass together into a white Amalgama: But that such an Amalgama should become yellow and hard, or the Argent vive transmuted into Gold, will never happen, although it should be digested or cocted an hundred years in such a Golden solution. For the snowy whiteness of Mercury never suffereth it self to be tinged or coloured by common Gold, but is obedient to any tinging and coagulating Sulphur, concerning which in the Appendix to the Continuation of Miraculum Mundi, more things are declared. Let these few words be well examined, in which will be found a great Mistery; to wit the whole Philosophick work it self, provided the light of Nature shall a little shine. Nevertheless this is not so efficacious, as that it can reveal such Misteries to a Man who wants Venus to open his Eyes, with which he may behold the light of Nature. For without God, there is no light, and without light, no life, no Understanding nor Wisdom; Obscurity is Death, and Death Eternal Destruction.

Salt speaketh thus of it self; I am fire and life, and no Combustible Sulphur can be made Gold, except I be the Mediator. Salt is the only Medium between Combustible and Corrupt Sulphur, or the imperfect Metals, and Gold. The pernicious Sulphur or Satan, which lieth hid in lean Death, is first to be vanquished and overcome in Hell, then arising a Glorified Body, it occupieth its Royal Throne, and Converteth the Diseasie Metals into Gold.

But to delay the Reader, burning with a desire of Divine and Humane Mysteries, no longer, I will describe the whole Operation in a Philosophick manner, briefly, clearly, and truly, as I have oftentimes done it with my hands, but never yet, by reason of various Obstacles have brought it to a due perfection.

To the common Salt of the Earth well cleansed, adjoin a Terrestrial Sulphur in a due weight, the injected Rays of the Sun being first received by the Salt; the Salt and Sulphur will fight in Hell so long, until the Salt overcometh the Devil and Death, and ariseth a Glorified Body, by which its sick Brethren are to be Cured, or Converted into Gold.

This is the whole Operation, in which nothing is omitted, but the weight, and the name of Satan or Death. But the name of the Salt I have already manifested, and nothing here remains, but that I should express the name of Satan and Death, which for the Glory of God and Profit of my Neighbour, I will not conceal.

The Death and Devil of all Metals, is that Combustible Sulphur, which having its seat in all things, is equally in Vegitables, Animals, and Minerals. Conjoin Salt and burning Sulphur, and cause them to fight until the life (that is Salt) shall overcome and swallow up the burning Sulphur, which is Death, and from both will proceed a Glorified Body, like a fair Ruby, or pellucid and red Carbuncle, by which the Diseases of Men and Metals may be cured. In this manner of operating, delivered in few words, lieth hid a mistery of great moment, which one of a thousand will scarce understand, and by reason of the vileness of the matter, it will be to many offensive, and contemptible. But we will have no regard to Fools, blinded with their own folly and madness, who seek good where it is not to be found, and neither do nor will know it when put before their eyes. If after a Sophistical manner I should have proposed some Chymical Operation with a long and tedious Circumstance of words, I make no doubt, but the blind World would more readily have received it, than a short and compendious way of operating of this sort: Whence Sendivogius, and other true Philosophers, have not said without cause, that if the true manner of Operating should be revealed to any man, nevertheless, by reason of the vileness of the matter, it would not be believed. For this reason, some will object; I pray what good is like to be in so vile and abject a thing as Salt? And when was Sulphur wont to be made Gold? Hence also, they neither will nor can believe the truth.

But that I may clearly prove, that there are Secrets hidden in Salt and Sulphur, it behoveth, that I manifest those things more largely. Salt is the Symbole of Eternity, seeing that it is not diminished nor altered, neither by Fire, Air, Water, or Earth, but preserveth all things for a longtime from Corruption. It is a thing well known, and conversant in the sight of all the World, and is a help to all other things, yet wants not the help of any thing. Burning Sulphur is the Symbole of Death, and the true Infernal Devil, which no Element, nor any other thing (one Salt excepted) is able to vanquish and overcome. For although Sulphur not yet freed from its Bonds, being surely kept in its Prison should suffer it self for many years to be tortured by the fire, yet would it not receive any sensible mutation, nor any loss of weight, provided there be no open passage for its Exit. By the like reason, if it should abide an hundred years, in the Air or Water, yet it would in no wise putrifie. Salt only overcometh it, and changeth it into a Carbuncle; I say into a Carbuncle, so called, because shining with a pellucid redness, it sheweth like a burning Coal, and for its excellency may be accounted among Precious Stones. It is found by few, but they who have it in possession, hide it, nor do they expose it to Sale like Diamonds, or other Gemms. It is not digged out of rough Mountains, as others, but is sought by Prayers to God, and acquired by the Labour of the Hands.

But why do I say so much? Seeing that I have already exceeded my due limits, yet I know, that what I have said will exceed the capacity and understanding of the Impious. But that no man should doubt, that salt and sulphur are most noble Creatures, although very lightly esteemed, I will prove that salt is the beginning and end of all things. In the Creation of the World salt was first made, from which afterwards the four Elements proceeded, so that by the Philosophers salt is called The Center of the Elements concentrated; and by the same reason, by which it was the first, it still is, and remaineth the last. All things arise from salt, and after they are destroyed by death, do again return into the same. Et sal thesauros grandes & possidet ignis. In Salt and Fire are contained great Treasures. Salt is Fire, and Fire is Salt, and they contain in themselves a third thing, to wit, an hidden Spirit. When the most Omnipotent Creator had pronounced the word Fiat, and had created salt, the Chaos was afterwards parted or divided into four portions, and divers seats or places assigned to each, and also each had its Name given to it; which being done, the Elements took their beginning, instituting in themselves mutual actions, and ordaining their generations. The most pure and subtile part became the Firmament, and gave the Sun, Moon, and Stars the more gross and heavy, joined together into a mass of Earth, and like fæces or dreggs, occupied the lowest place. The watery and airy Portions encompass the Terrene Globe.

Now when the superiour or fiery part, with the Stars operate and immit their powers upon the lower part or Sea, the Water is rendered pregnant, or as it were with young, and generateth Salt without intermission. But lest this continual generation of Salt, effected by the operation of Fire, should be produced in the Sea or Water only, and the rest of the Elements should be idle, God hath also given to each of these its proper Gift, viz. to the Air, that it should receive the seed sent from the Stars, and communicate it to the Water; to the Water, that it should distribute the received seed through the passages and clefts of the Earth, that so by this reason Minerals and Metals of every kind might as well be produced within the earth, as all kinds of Herbs, Fruits, and Trees, without it in the superficies, serving for the nutriment, encrease and multiplication of Animals. This thing is witnessed by daily Experience; for if the Sea should not disperse its salt through the earth, so many excellent Minerals could in no wise exist in its bowels, neither in its superficies could not so many and so great Trees nor so various and manifold Herbs, and such divers sorts of Grass, be brought forth. For as much Salt as Vegetables draw to the external superficies, and Minerals to the inward bowels, so much the Sea or Salt-water restoreth to them, so that the Earth may never labour under a want of its salt, of which the Indigent are to be rendered partakers. For if the Sea should not provide for the Globe of the Earth a continual nourishment, the Earth it self being destitute of the same, would not be able to afford a due aliment and encrease to other things. For a Chest which is continually exhausted by taking out, and nothing put in, at length being empty, retaineth nothing. But because the wise Providence of God hath appointed that the Terene Globe, without intermition, should be fertile in bringing forth good Fruit for the nourishment of Mankind, necessity requireth that a perpetual aliment should be afforded to the Earth, from the Sea, for which end the Stars never cease in animating the Air and Water with their influences, that the Elements, by mutual helps, might succour one another, and no stop or hinderance should be put to the course of Nature. For if one Element only rest, and cease to perform its office, the other would also cease from working, and fall into such a Rest.

Except the Stars should generate Salt, and the Water receiving it, should disperse it through the Earth, by what means should it come to pass, that any thing should be brought forth, grow, and encrease? The whole Orb of the Earth would at length grow dry, and perish, which nevertheless by the perpetual access of salt, never intermitteth, but is encreased and sustained.

There is no Stone which can want Salt, which argueth Salt to be its beginning and nourishment, and that those Mountains, in which is a great quantity of a saline nutriment, do grow and encrease thereby, as receiving it in a plentiful manner from the nearest sea. This is no where more easily to be found, than in those places in which the Mountainous Coasts are very fertile and fruitful in Metals, for the acquiring of which the Rocks are to be digged through with holes in height or depth, affording a commodious going in and out. But when in places of this sort all the Metals are dug out, or the metallick Veins are broken off (& lost) from the transverse Walls, or sides, or also from the sliding or dropping Waters, they are rendered unprofitable; and for that reason such a Mountain is to be deserted; nevertheless it doth not cease to grow, and indeed as well the Stones as the Metals, having their seat in it. Whence it is wont to happen, that those holes or passages abovementioned, through which one might have walked upright, in a long process of time, do so grow together, and become so little and strait, that he who desires to go into the most intimate Penetrals, must stoop even to the ground. This is to be understood of such sorts of Stones as abound with salt, for places not passable by salt, are found to be fit neither for the generation of Stones, or of other things, as also those which refuse to admit Water: For Water is the Vehicle which carrieth Salt through the whole Globe of the Earth, and by it disperseth its nourishment, as the Air is the Receptacle of the Astral seed, of which the Water is to be rendered a partaker.

Those things which I here write, altho’ they may seem to be vile, and of small moment, nevertheless they are most true, and cannot be rendered more clearly and truly by any man. And altho’ the same might be proposed by a more prolix description, yet there is no need of that prolixity, when all things may be delivered more compendiously.

Nevertheless, that I may as yet confirm by a clearer demonstration, that the Life of the whole World is Salt, and that of it all things take their original, I will bring for witness the Universal Opinion of all the Philosophers unanimously asserting, That all things being reduced into their first matter, return into salt; from which Saying it followeth, that they have taken their beginning from Salt; and this Argument can be refelled by no man.

Now some man may say, How shall I be sure of this? or, By what reason may all things be reduced to their first matter? To obtain the knowledge of those Labours and Operations, it behoveth thee by experience to go to clear Philosophers and Chymists, because I intend not at the present to treat of operations of this kind. Every Countryman taketh notice of the Work of Nature, who seeth daily, that every Herb, every Wood, every Man, and every Animal, after that it hath attained its end by Death, passeth by putrefaction into a sulphureous salt, hidden indeed in a putrefied Dung, but unknown to him, although with the same he dungeth his poor and barren Land wanting salt, and rendereth it fat and fertile. As long as the Herb, Wood, and Animal enjoyeth its own vital Air, it doth not dismiss its salt by which it is preserved, but superfluous fæces. But as soon as death hath taken away the vital Air, and dissolved the Vinculum or Bond, the rest of the parts can no longer subsist, every one going out to that place whence it proceeded. Rain dissolveth the salt, and by all Rivers carrieth it back to its Mother the Ocean, from whence it had come forth; the Spirit is attracted by the stars; the earthy matter remaineth in the Earth, to which it oweth its Rise. For the Fruits of the Earth do not obtain this universal nourishment from the Sea, by right of Inheritance, but they take it only as a profitable Aliment, given them to enjoy as long as they live; after death, the universal Mother, to wit, the Sea, taketh it back, and bestoweth it upon others which she hath accommodated to it. If thou hast a mind to make trial of this thing by another way, burn any Herb, Wood, Stone, or Animal in the Fire, for so whatsoever is spiritual flieth into the air, and the salt will remain in the ashes, to be extracted with water, and separated from the dead earth. Salt therefore in all things is the beginning and the end, and most worthy, which is accurately to be noted, inasmuch as it is that which containeth great mysteries and secrets.

He that is ignorant of these things, deserveth not to be called a Philosopher, but rather a proud Ass, knowing and maintaining nothing but slanders and calumnies, with which, to conceal his own ignorance, he cavilleth at the Truth, and bringeth it into contempt. The Ancients were not ignorant of the excellent Virtues hidden in salt, so that many of the Philosophers have thought that something Divine was hidden in salt, and therefore they have expresly written, that the knowledge of God can be drawn from nothing more clearly than from Fire and Salt. Therefore they at all times adjoined to their Sacrifices and Altars Fire and Salt, as Symbols of God and Immortality. They were afraid to touch any Fire or any Salt with unwashen hands, lest they should draw the Divine Wrath upon themselves, if they should defile those most noble Creatures with impure hands: They swore by Salt and Fire, not using any greater Oath; and in any matter to be searched out by a diligent examination, they proposed to the interrogated Salt and Bread, that so he should witness the truth; whence perhaps came that Proverb, Salem & Mensam, non violabis. Our Saviour Christ is called The Salt of Wisdom. In holy Baptism, the Priest putting a little Salt to the mouth of the Infant, is wont to add these words, Receive the Salt of Wisdom; which custom, with the burning of Wax-Candles, alwaies adjoined in Baptism, that Christ might be remembred to be the light of the world, is now in many places abrogated by Innovations; so that it is to be feared, if the world should continue long, the matter would come to that pass, that it would also be prohibited to name the very Name of Christ. For truly it is already come to that boldness, as to prohibit the Celebration of our Saviour’s Nativity, under the injunction of a certain penalty. O the miserable condition of Christendom at this day!

Christ himself calleth his Disciples the Light of the World, and the Salt of the Earth, Luk. 19. 9. Salt and Water, by Faith and Baptism unite God and Man: so also fixed Gold and combustible sulphur are copulated by the help of salt and water, which thing, although it may seem impossible, nevertheless it is very well known to true Chymists; for when they are minded to separate melted Gold and Silver, they are wont to inject a little sulphur, which interceding between both, like a Partition wall, disjoineth the gold and silver, by reason of the enmity which it hath with the gold, disagreeing with the sulphur by so great an antipathy, that it can at no time suffer it. Nevertheless salt and water take away this Enmity, reducing both into favour with each other, no otherwise than Christ, the Salt of Wisdom, and the Divine Light, as a Mediator, reconciled the filthy sinner to God.

Christ saith in certain places, salt is good, or it is a good thing: When the Earth wanteth salt, being dead, it bringeth forth no Fruit; the same is Dung, when destitute of salt.

Here I have the eternal Truth Himself my Witness, reproving my impious Farnnerian Enemies, who endeavour to refel my Miraculum Mundi with their false Calumnies and Cavils. In which Book I have demonstrated by most manifest Arguments, that the Earth is rendered fat and fertile, not by Dung, but the Salt which is in it. These Calumniators being convicted by the true testimony of this witness of their shameful Lyes, must without doubt bridle their venomous Tongues, and for time to come, cease to tear me with their savage Teeth. The Truth may indeed be pressed, but never quite born down; for GOD at length will bring it to light, although for some time it may be pressed and perplexed by Satan the Father of Lyes, and its capital enemy.

In another place Christ saith, None is good but God. Also in another place, Salt is good. This is truly a most efficacious testimony, and famous praise, by which Salt is extolled.

Salt is also taken for Understanding and Wisdom, and for that reason a rude and ignorant man is called dull and insipid, and in the same sence a speech is said to be unsavory or witless, as if having nothing of salt, it were unhandsome and stupid; whence the vulgar Proverbs are wont to say, How heavy and insipid is this man? How dully and unsavourily doth he speak? Also that usual saying, That which relisheth, nourisheth; and so on the contrary, where there is no savour, there is also no nourishment. There is nothing can be brought forth in the nature of things, without the medium of salt; yea, Man himself is not born without the Sun, Man, and Salt. Therefore a certain Philosopher saith very appositely, The vigour of salt is fiery, and of a Celestial Original. The sun and salt are the Parents of all things, which procreate all things, and without which nothing is procreated; Bread and Flesh, which are seasoned with salt, afford more Virtues than all other Foods which are not salted. Salt being added to Wine in its fermentation, rendereth it stronger and sweeter.

NB. That nevertheless the salt here spoken of ought not to be common and vulgar salt, which doth not give a good relish to Wine. Empty Hogsheads may indeed be purged by common salt dissolved in warm water, so that every ill taste or smell may be drawn out, and the wine preserved in its vigour. Moreover salt exceedeth wine in corroborating the heart of Man, and is therefore in many things to be preferred before it. And he that knoweth how to conjoin true salt with wine, and in the same to dissolve the Sun of the earth, (which is Gold) may from it extract a Royal Medicine, as is shewn in other places of my Writings.

For any man of understanding may easily see, that if the noble virtues of these three things Corroborating the heart, to wit, Gold, Wine, and Salt shall be joined together, what a noble Medicine will proceed from such a Conjunction. Paracelsus hath not without reason determined with the Philosophers, that no true Aurum Potabile, can be prepared without Salt. If there were no Salt in the Earth, neither Herbs, nor Grass would be brought forth for the food of Animals, nor the life of Man sustained. All Animals also do therefore desire the Salt of fruitfulness, concerning which, you shall find more, in the description of my Green Liquor. The Combination of Gold and true Salt, restoreth decaying seeds to their pristine fruitfulness, and also restoreth to half dead and barren Trees, their faded greenness, if that Medicine be applied to their Roots. On the contrary, common salt before preparation, is hurtful to Vegetables, and killeth them by its Corosion, but after preparation it exceedeth dung in fatening them: Nevertheless, there are some Vegetables, which are able to bear the Corosive power of salt, viz. those which grow spontaneously upon the Sea shore, as the Herb Kaly, of which the Ancients prepared their Sal Alkali; for being burnt it leaveth a very sharp salt. Also all those Fruits which are of a sowre, or bitter Taste, or have sowre, or bitter Rinds, do equally bear the Corrosion of salt, as Olives, Limons, Oranges, Lentisk, and the Palm, which also rejoiceth in common salt; as on the contrary, the Vine, Grain, and Fruit-Trees are delighted with the sweeter Sun; concerning which, more hereafter.

I remember to have read, that in the Island Sardinia, near the City Catar, so great a quantity of salt hath been digged up, that it was given to the Inhabitants for their necessary uses, for nothing, and the rest was sold to Foreign Sailors and Merchants to be Exported. And the Countreymen so abounding with salt, gave it so largely to their Cattel, that they wonderfully abounded in Milk, whence they made most excellent Cheese, which was sold all Europe over, but whether it be that which we call Parmasan, I know not. But it appears, that so great a plenty of Milk and Cheese proceeded from salt only, which is also very agreeable to the Truth. The same Author (whose Name is Bernbardus Comesius) also taketh notice, that in the West-Indies there is a City standing in a sandy and barren place, abounding with a great multitude of Fishes, which are there taken. And the Inhabitants cast the Heads of the Fishes into a pit, or hole in the Earth, sprinkling them well with salt, and after a certain time taking them out, they plant or sow in every Head, a Corn of some Grain, and cast the same into the sandy Earth, and those Grains growing, do again bring forth an hundred fold. That this might be so done, is not dissonant to the truth, seeing that the Heads of the Fishes preserve the salt in the Earth, that it cannot be washed away with the Rain, nor the Grain be deprived of its Alimentary Juice. But such ways of sowing Grain, are tedious and laborious. I have a far other preparation of salt, which without much cost and labour, rendereth a great quantity of it fit to make sandy ground fruitful, and yet is not washed away by the Rain, salt is to be rendered sulphureous, that it may generally and universally nourish.

N.⁠B. Here some may say, if a sulphurous salt be the effecter of Fertility, how is it that the Mare Mortuum, or dead Sea of Sodom, abounding with sulphur and salt, doth neither bring forth Fish, nor contribute any thing to fruitfulness? I Answer, because the said Sea is full of bitter and Vitriolate Minerals, which by their Venom are hurtful to all Fish, and Vegetables, and also Fishes themselves cannot live in Waters which are too salt, which is to be observed. For every thing that is too much, is turned into a Vice. But what Fertility salt imparteth to natural things, may be learned by Fish, many thousands of small Fishes at once, proceeding from the Spawn of one Fish, which is not granted to Birds and Animals. It was not in vain that God would have King Pharaoh Dream first of seven fat Kine, and afterwards of other seven lean ones, descending from the Earth into the Sea, thereby signifying fruitfulness to draw its Original from the Sea. Joseph being illuminated by God, both by Divine and Natural light, understood this, and interpreted the Dream: To wit, that it was in the power of salt. Salt is insignized with the Title of the Fountain of Philosophers. Hesiod, Homer, Plato, Pythagoras, and other Philosophers, deliver that of all things, salt is most affine or near to God. I assert, that by the help of salt, many become the chosen Sons of God. If the Earth should want salt, there would not thence proceed any fruits affording necessary Aliment for Men, whence Mankind would perish, not being able to draw its Nourishment and Multiplication from the Air, but is constrained to take it from the Earth. Salt becometh Milk, Honey, Sugar, Wine, Bread, Flesh, and passeth into all those things which we want. Salt is all in all things, the beginning and the end of all things which God hath created.

But some man may here ask; whether therefore do all things arise from salt? Whether it be necessary that salt in the seeds of Herbs, should be changed into Herbs, in the seeds of Animals, into Animals, and in the seed of Metals, into Metals? Whether such degrees may not be sooner passed by the quicker progress of Art, correcting the more slow advance of nature? I answer; yea, it may be done, it is possible for Art to bring salt to its highest perfection, by a far more compendious way, than nature can. But by what way that may be done, is not proper to shew in this place. This I would have you to know, that wonderful Generations do arise from the Sun or Fire, united with salt, which otherwise would not appear. For Example, in the Months of June, July, and August, fill a wooden vessel with common water, and expose it to the Rays of the Sun, that it may night and day receive the Astral Influences, and be dried up, being dried up fill it again with more water, and so keep the Vessel always full, in which at length, from the salt contained in the water, there will be brought forth Vermin of all sorts without any seed; such as is accustomed to be brought forth in other putrid Waters, as Frogs, Toads, and Serpents.

NB. That the Vessel must be made of Wood, not of Metal, least the water should suck in a Vitriolate Juice which is adverse to the life of Animals: Also beware that nothing of Iron or Copper fall into the Vessel, and corrupt the Operation. Or fill the same Vessel with sand, and moisten it with water, then subject it to the Sun beams, and when it is dry, moisten it again, repeating the Humectations, and by this Operation you shall see various and unknown Herbs to come forth and be produced, without any seed, as is manifest from other places of my Writings.

Gold the most constant of all Metallick Bodies, and as it were invincible, feareth not the violent assaults of any other Element, and subsisteth in the fire it self with so great constancy, as not to lose any thing of its weight, although for many years it should be kept in a continual torture of Fire. Nevertheless, salt draweth from it its Anima, and taketh away that fair red colour, and that constancy, whereby it was wont to resist the fire, so that it obtaineth the colour of Lead, and the brittleness and fugacity of Antimony. A thing exceeding the credit and belief of the unskilful, although experience it self witnesseth it to be true. Hence it appeareth, that there is a greater power in Salt than in all the Elements and Elementary things, and therefore we deem it to be justly called the Center of the Elements concentrated. Gold eludeth the most potent and subtil powers of the fire, which nothing can resist, and yet is overcome by Salt, which by a stupendious Miracle of Art, attracteth its most Noble Part, viz. its Anima being separated from its more gross and earthy parts. How noble a thing the Anima of Gold is, any Man may easily imagine, and without doubt may see, that it hath the chief place in Medicine. This is like to what Sendivogius hath written concerning his Chalybs spoiling Gold of its Anima, but although such an extraction hath divers times succeeded to me according to my wish, that the Anima being extracted, the body of the Gold hath been left brittle, fugacious, and black; yet I confess, that the same Operation hath not always answered my desire; as if God would not permit such a secret to be commonly known. Therefore I am well content with lesser things, and have shewed these things only to the end that I might manifest the Powers of Salt, and teach them to others: Nevertheless, I would not have any Man perswade himself, that this Royal Medicine may be extorted from Gold, by the help of common Culinary salt; for to this matter another Salt is required, to be prepared by Fire and Art. But of this Artificial Concentration of Gold, the fourth part of the Prosperity of Germany, which God willing, shall shortly be published, will shew more at large. More indeed might be said concerning Salt, which we leave for another time and place, seeing that those things which have hitherto been spoken, seem to me to be sufficient.

Therefore I conclude, and affirm Salt to be a help to all things, and on the contrary, to want the help of nothing.

Here some Man may ask me and say, Of what Salt dost thou speak, for there are many sorts of Salt? I speak of the Universal Salt, known to all Men, which is boiled up from Sea water, or Salt Springs, or digged out of Pits in Mountains or other places, and put to common and familiar uses. This known Salt, I here call (and not injuriously) the Universal Treasure, and general Riches: For it administreth Nourishment to the whole World, that not only the Beasts of the Earth, Fishes in the Waters, and Birds in the Air, but also all Metals in the Bowels of the Earth may subsist for the use of Man, to say nothing of the great and Universal Medicine, which may be obtained by its benefit. Of right therefore it meriteth the Title of the Universal Treasure of the World, seeing that nothing can be found, which doth not owe its Original to Salt. But that one salt is purer, better, and more precious than another, I do not deny, that the Original and beginning of all salts, is one and the same, and that their difference happeneth only from Accidents. For so long as salt is pure, and mixed with nothing, as it is made by the Sun in the water, it is one and the same, and possesseth one and the same Taste, and the same Virtues: But as soon as it is mixed with other things, or changed by the fire, its first nature being laid aside, it becometh either better or worse. This is taught by Wood and Stones, reduced by the fire into Coals or Ashes, in which part of the salt flieth away with the smoak, the rest remaineth in the Ashes, shewing a far other nature from that which it had before it was destroyed by the violence of fire. Indeed, by the Operation of the fire, all salts obtain a fiery and sulphureous nature, and therefore necessarily assume another Property, which being well known needs no dispute. The most known, most simple and void of all mixture is that salt which is elicited from Sea-water, or salt Fountains, or Mountainous Caverns. Vitriol and Alum, are indeed also salts, but infected with an Earthy and Mineral Property, and therefore unworthy of the name of simple salts.

Salt-peter is also numbred among salt, but it cannot be said to be a simple salt, such as the Sun operateth. For it is either digged out of the Earth, being generated of the Urine of Men and Beasts, and elicited by water, and by decoction shooteth into Christals, and separateth from other Salts; or it is taken from the Mortar of old walls made with Lime, or it is taken out of Mountains and Limy or Chalky Hills, by the help of water; or it is made by Art of common Salt, Wood, or Lime-stones. But which way soever it cometh, it is of one and the same nature, and burneth with a flame, as my Treatise of the Prosperity of Germany, describeth more at large. Salts extracted from the Ashes of burnt wood, do again possess another nature and other Properties, and are called by the Name of Alkalies. Also there is another Salt prepared from Urine, common salt, Soot, and Bulls blood, known by the Name of Sal Armoniack, and is used instead of another Sal Armoniack, which was digged up in certain Mountains, and brought to us, which now ceaseth to come.

These are the most noted salts, and serve for very many uses, as Sea salt, Fountain salt, Mountain salt, which is also called Sal Gem, which are used in the Kitchin for seasoning of food, for the salting of Flesh and Fish to preserve them some time from Corruption. The use of Vitriol is chiefly in Dye-houses, for dying Silks and Cloth black, as also in Apothecaries shops, where it serveth for the preparing of Medicines: Concerning these things, see more in the first part of my Furnaces.

Alum is profitable for Dyers, Physicians, and other Artificers. Of Salt-petre is made that devilish thing call’d Gun-powder. Besides this it is profitable for the making of many excellent Medicines, and for the Chymical Emendation of Metals, and the inventing and utility of many Mechanical Arts, as appears by the second part of my Chymical Furnaces, and the second part of my Pharmacopœia Spagyrica, also Miraculum Mundi, its Defence, and Continuation, as also the four parts of the Prosperity of Germany.

Of fixed salts, those which Wood Ashes afford, have their use in Medicine and Alchymy, but they are more frequently used in Dying of Cloth, and making Soap. Sal Armoniack is used in Medicine, Alchymy, and other Arts, but all those salts are so well known, that we shall supersede any farther Declaration of them. Those therefore which we have here mentioned, are Salts, which hitherto, by a long Progress of time, and continual experience, have made manifest their own Virtues and Powers. Among those, the Culinary or Kitchin-salt is most eminent in nobleness, excellency and necessity, inasmuch as it is that from which all the rest do arise, as also by the help of Art may be made, as my Writings every where teach; and is the Basis of all other Salts, whether known or unknown; which thing is most true, and will alwaies remain to be true: For by a very easie business, by fire and the addition of any metallick sulphur, it is turned into Alum or Vitriol; by the help of Sulphur, Fire and Air into a burning Salt-petre; and by the help of a certain peculiar strong fire, it passeth into an alkalisate salt, and being deprived of its sharpness, becometh very profitable for the dunging and fattening of Fields, and sandy and barren Land.

Moreover, the common Kitchin-salt suffereth it self to be purged and cleansed by its own spirit, and by that purgation and cleansing acquireth a clearer and whiter colour, pleasanter taste, and more excellent powers and virtues for the seasoning of Food, and salting of Flesh and Fish, for it becomes sweet, clear, and pellucid like Crystal, and shooteth into square Crystals like Dice, reduced into Figures so perfect, that they cannot be more perfectly formed by any Instrument.

Hence no man will deny, but that such a cleansed salt is more conducible to health than that which is gross and impure.

I admire at our supine negligence, who are so little sollicitous about our own health. We daily see with our eyes, that no man can want the use of salt, that it is subservient to the health of man, and also necessary for Cattel. And if when gross, as it comes from the pans, and as yet loaded with many fæces, it doth much good; without doubt it would do much more, if it were cleansed and prepared by an artificial preparation. It is the interest of great men (if not of others) who have the government of many Subjects, to preserve a firm health of Body, and to cause such salt to be prepared for the use of their Tables. The Cost required for the doing this is small, by which the salt is made so sweet, that by its pleasantness it will invite every one to covet it. It doth not provoke thirst after the manner of common salt, inasmuch as it wanteth those earthy fæces which yet adhere to common salt, but quencheth it, allayeth hunger corroborateth the heart, as also the stomach, brain, and all the members of the body, admitteth no putrefaction in the body, preserveth it against all Diseases, and excelleth with wonderful Virtues, to which that gross salt is in no wise to be compared. Truly it is a great Treasure and high Gift of God, by which Mankind is sustained, nourished, corroborated, and encreased, for which great thanks are to be given to God.

Besides the commemorated Purgation of salt, inversion and commutation of common Salt into Alum, Vitriol, Salt-petre, Alkalies, and the like salts mentioned in my Writings, there is yet a more secret purgation and emendation of the same common salt, exalting it into a more noble and far more excellent state, concerning which I do not remember that I have read any thing in any Author, except in Paracelsus, who maketh mention of it in few words, in the Chapter of the Virtues of common salt, saying, The Virtues of Salt consist in its preparation; crude salt only doth this, that it preserveth the goodness of Flesh and Fish. But if it shall become a Sal Enixum, it keepeth all things in their state, safe and sound, for an incredible space of time, it turneth Wood into Stone, as also dust and sand; the Leaves of Trees remain green in it; whatsoever is besprinkled with this salt, refuseth all mutation. It preserveth like a Balsam, and effecteth more, because in process of time it coagulateth all things.

These are the words of that incomparable Physician and Philosopher, concerning his Sal Enixum, but what this name signifies I know not, but I call it Sal Mirabile. He attributeth this to it, that it is able to preserve all things safe and sound for an incredible space of time: Nor doth he erre from the Truth, for he that can prepare such a salt, may not only perform that, but also much more.

The manner of preparing it is well known to me, because I have often made it, and found in it things incredible: Whether my preparation agrees with the preparation of Paracelsus or not, nevertheless all things which Paracelsus ascribeth to his Sal Enixum, and far more, I do in no wise doubt to attribute to my Sal Mirabile; neither is it any matter to me or others, whether I use or not use the same preparation that Paracelsus did, provided my salt performeth the same things which I affirm it can perform. Also I would not give the same name to my salt, which Paracelsus did to his, lest Calumniators and Cavillers should, out of envy and hatred, take occasion thence of calumniating me, and saying, That my Salt is not the Sal Enixum of Paracelsus, which hath already happened to me, when I gave the name Alkahest to my Universal Menstruum: For the proud Sophisters and ignorant haters of me, in their debauched Cups, have taken occasion to cry out against me with loud vociferations, saying, The Alkahest of Glauber is not the Liquor Alkahest of Paracelsus and Helmont; when nevertheless mine exceedeth the Liquor of Paracelsus and Helmont by many degrees. For mine is at hand, and to be seen, by help of which I prepare my Aurum Potabile, tinging Mercury into pure Gold. That Liquor of Paracelsus and Helmont is plainly invisible, and can be prepared or procured by none: A small Bird in the hand, is better than many thousands of great birds that flie in the Air, & can neither be seen nor taken. And this is the reason why I would not call my Salt by the same name, because I would not afford my haters, the wonderful Brethren of Ignorance, new matter of flouting, scoffing, and defaming me; although I well know, that my Sal Mirabile doth not in the least come behind the Sal Enixum of Paracelsus in Virtue, and perhaps also much to exceed it; which in the following Narration I have determined to make manifest.

As Paracelsus delivereth, that his Sal Enixum defendeth all things which are put into it from Corruption, for an incredible space of time, and at length, by an admirable Metamorphosis, transmuteth them into stone; my Sal Mirabile doth not only perform that, but effecteth ten times more.

But before I enter upon the description of the Virtues lying hid in my Sal Mirabile, I think it necessary to indicate, That Salts of this sort do every where occur in the Earth, and being dissolved by Water, are carried to the superficies, and such Fountains are enumerated by Gerogius Agricola, shewing in what places they may be found, and that all things put into them are in a short time converted into a stony matter; which other Writers also testifie, and especially Celsus in his Book De rebus metallicis. Nor is there any reason why any man should doubt it, seeing that Fountains of this sort offer themselves in our Germany, although few judge them to be of any moment. There is such a one in a certain place of Helvetia, which in a certain space of time converteth all Wood cast into it wholly into Stone. And the Inhabitants of that place do very often make trial of the thing by Experiments, by cutting some Wood, and reducing it to the figure of a Whetstone, and putting it into the water of the said Fountain, in which, being converted into a stone, they afterwards use for the whetting of Sythes, and other the like Instruments. I my self have seen whetstones of this sort, and had them in my hands, from the figure of which it sufficiently appeareth, that they were first wood, and have been converted into stone by so wonderful a Metamorphosis. The matter is out of all doubt, and there are many Fountains obvious in other places, of the same Nature. I have not seen that in Helvetia, but I have seen the Infant of Basil with Dr. Exius, who is yet living. To this Infant, in a very large Glass, standing upon a low settle, the Signior Exius had poured a certain peculiar Liquor, which had preserved it plainly uncorrupted and unhurt, to that time that it was shewed to me. And they told me, that the Infant was by the Liquor changed into stone; but I, seeing I did not touch or handle it, cannot affirm that for certain; but I saw it sitting with a full body, as if it had been but new born, since which time it is now above Twenty years, and then it had been Ten or Fifteen years in that Water, in which also it yet remains, as I have lately heard. But no man knoweth what water that was which the Signior Exius had put to that Infant, whether he took it from a Fountain turning wood into stone, or whether he made it by Art. There is a Fountain of the like nature and property in Austria at Neapolis Viennensis, a fenced City about eight miles distant from Vienna; I being a young man, long time since travelling towards Vienna, fell into a burning Feaver, known by the name of The Hungarian Disease, which seldom any stranger escapes, and having somewhat recovered my former health, came to the said Neapolis, and suffering a Relapse, was constrained to stay there. And the Disease had so debilitated the Appetite of my stomach, that it neither desir’d nor digested any Food. The Inhabitants advised me to go to a Well of almost an hours Journey from the City, situated near a certain Vineyard, and to drink of the Water to recover my lost Appetite. Following their Counsel, I took a great piece of Bread with me to the Well, nevertheless I gave but little credit to their words, who told me, that I would eat all that piece. Coming to the Well, I eat the crumb of the Bread sopped in the water, and it relished to me very pleasantly, who before at home loathed the greatest Dainties. I took up the same water with my hollow crust of Bread, and drank it, which so excited my Appetite to eat, that at length I also eat up my Cup, which I had made of my Bread; returning home much better and stronger, I declared to the Inhabitants the event, succeeding according to my wish, who affirmed to me, that if I would continue the use of that water, the faculties of my stomach would be throughly confirmed. I asked them what kind of water that was? They answered that it was water of Salt-petre, which I believed, being then unskilful in such things, but afterwards I found the contrary: For it could not be the water of Salt-petre, seeing that in no wise conduceth to the stomach, but rather occasioneth nauseousness and loathing. It might be, that the water of the said Fountain being evaporated to a Cuticle, might shoot into Crystals like to Salt-petre, but notwithstanding was not true Salt-petre, as wanting all burning, and not taking flame, which they might easily have found, if putting a little of that salt upon a burning Coal, they had tried it after the accustomed manner of trying Salt-petre: For now it is certainly evident to me, that that Fountain contained that Salt which Paracelsus called Sal Enixum, and I Sal Mirabile; and also that it is the nature of that to shoot into long Crystals, and yet not to conceive flame. That Well is enclosed with wood, in which many water-Mice have their Habitation, which presently will seize and swallow any crumbs of Bread cast into the water. I asked why a Well of so great moment was enclosed and fenced with wood, and not with stone? They answered, That could not be done without damage, for the wood being taken away, which had now passed into a stony nature, it would come to pass, that the sand falling into the well, would choak it up. The wood which did not touch the water was now rotten, as I then very accurately observed, being a young man of 21 years of age.

Staying in the same City the following winter, I found, that the Moors or Marshes about the same, which rendered it so strong, were never frozen into Ice by the cold of the winter; which is an Argument that a certain peculiar salt is latent in that water; which is the reason that the Planks or Piles fixed into the Marshy ground, upon which many, yea, the greatest part of the Houses of that City, do stand, or are set, in a long progress of time, are changed into meer stones, and afford a firm Foundation to the Houses built upon them.

From all those indications I have hitherto conjectured, that all the Springs about that City abound with that sort of salt which Paracelsus calleth Enixum, seeing that in the said Marshes I have seen the Grass green all winter, which is a certain indication of this kind of salt there existing. The watery Animals which are in the Fountain and Marshes near to the City, confirm the conjecture, among which the number of the water-Mice is not small, which cannot live in all waters; and the shell-Fish, or Tortoises, which are every where in an incredible quantity, in the water flowing about the City, and watering the Marshes and Gardens, although wont to be esteemed by great men among Delicacies, are here of no account at all; and for that reason both the Citizens and Countrymen put two or three of those shell-fishes into the vessel in which they save the washings of their Dishes, to give to their swine, saying, that this sort of Animals abiding in their wash, conduceth much to the fattening them. And from these things it appeareth, that water-Mice and Shell-Fish of this sort, do delight in sweet waters, tempered with a certain salt. Any man that hath a mind to take the said Shell-Fish, or Tortoise, goeth into the Meadows or Pastures in a morning, which are watered with this kind of water, where they wander about in the wet Grass, seeking their Food; and also in the evening after sun set, when they return again to feed. If they perceive any body in their way, they presently betake themselves to the water, and in their entrance into the water, they retract their four feet, which with their head and tail (like to the heads and tails of Serpents) they hide and secure in their shell, which is so hard, that it can scarcely be broken with a strong and heavy Hammer. The Inhabitants, when they will boil them, prick them with some sharp Instrument, at the feeling of which, they again put their head and tail out of the shell, which they presently cut off with a knife. The body being boiled in water, the shell openeth of its own accord, out of which the Fish being taken, is purged, and prepared with Butter, Wine, and Spice, and is not much differing from Veal, nor of an ingrateful taste, and therefore reckoned amongst delicate Foods, by those who are given to feed daintily. Truly, I am perswaded, that Animals of this sort are not to be used as Food, but are rather profitable to the health of Mankind, because they abide in pure waters.

These few things my Experience hath administred to me concerning these Waters, by which Wood is changed into Stone, yea, not Wood only, but also the skin and bones of Animals. I have also seen half a Loaf of Bread turned into a Stone; whence any man may conjecture, how great a fixing power is latent in the said salt, concerning which there is yet more to be said.

This Transmutation of Wood into Stone will put all the Brethren of Ignorance to the blush, who with their ridiculous Mockeries laugh at and deny the wonders of Nature of this kind, that by the operation of Art emulating Nature, a Body should be spoiled of its fugacity, and be transmuted into a constant and incombustible body. All Wood being burnt by the fire, is consumed, leaving nothing behind it except a few salt ashes, which nevertheless being transmuted into a stone by a fixing water of this kind, retaineth its pristine body, and cannot be consumed by any fire. This is an infallible Argument, most clearly refelling those Ass-like Deriders of Art. Can these Belweathers be more clearly refuted by any other Argument or Testimony? I speak these things, to the end that they may be brought to a more easie belief, and not to be amazed with so great admiration, when they shall in the following Treatise hear me affirm, That any subtile Spirit of Wine, by the help of this kind of Water, may be changed into a fixed Salt, constant in the Fire.

Seeing therefore it may come to pass, that by such a Transmutation any fugacious Spirit of Wine may pass into a fixed and constant Salt, Who will deny, but that the same constancy may be afforded to fugacious Metals, by a water of this kind? But by what means such an operation, which seems impossible to every man, may be effected, may be worth the while to indicate in few words, seeing that it happened to me casually, not seeking it, and which I my self at that time should not have believed, although any one had seriously affirmed it to me.

The Sal Enixum of Paracelsus, or my fixed Salt, which dissolveth all things, is endowed with that virtue and efficacy, that it dissolveth all things by Fire; at a certain time I had dissolved Gold with it by the dry way, and would make trial whether Spirit of Wine would take a Tincture from it or not: The dissolution being made, I would have poured upon it a burning Spirit of Wine, but by chance I poured upon it in the Glass Spirit of Juniper; afterwards perceiving my errour, I set the Glass aside, and half a year after, I found the Spirit tinged with a bloody colour, which I filtred through a brown Paper, and put the clear Tincture into a Glass, to separate the Spirit from it by the Fire. But seeing that I obtained not a Spirit, but an insipid Phlegm by evaporation, I found that that Red Salt, in a long process of time, had rendered the Spirit fixed, and by a wonderful change had coagulated it into a fixed Salt. The same Salt afforded me another Experiment, and indeed yet worthy of greater admiration: A certain Friend gave me a glass of Oil of Citrons, prepared from mouldy or decaying Oranges and Citrons, by destillation, which Oil smelt mustily, to take away which ill smell, I would have poured upon it Spirit of Salt, but by chance put to it my Sal Enixum dissolved, and destilled it by fire, which indeed rendered me a clear Oil, but in small quantity, and scarce the one half; Therefore continuing a stronger fire, when nothing more would destil, I let the fire out, the Glass being cold, and taken out of the sand, I found all the residue of the matter turned into a black Coal, and when I had taken it out of the Glass, I put it upon a burning Coal, to see whether or no any Oil yet remained; but the matter being consumed by the fire, left many Ashes, and discovered the fixing nature of my Salt. And searching more accurately into the operation, I found many wonderful things, which afterwards gave me occasion to call that Salt by the Name of Sal Mirabile. Let others search into the matter, by more exact Meditations, that they may be able to penetrate into it with a deeper sight. He that cannot see the virtues of this Salt, is destitute of Eagles eyes, beholding the Rays of the Sun with an unmoved aspect, and hath the eyes of an Owl, which can see somewhat in the dark, but is blind at Noon-day. Truly, it is a thing to be admired, that an Oil so combustible, in the space of a few hours, should be reduced to that state, that it should glow and burn in the fire like a Coal. Therefore let it not seem strange to any man, that any Wood abounding with much combustible Oil, should in a long progress of time, by the help of this Salt, be transmuted into a Stone. The knowledge of these things happened to me by chance; But who doubteth, but that the studious of Art may, by a sedulous and accurate search, find out many more? These are enough to the wise.

Now followeth the Praxis, demonstrating the Theory, by what means this Salt is to be prepared, and to what uses it is to be adhibited, and what wonderful and incredible things may be performed by its help, as well in Alchymy as in Medicine.

This my Sal Mirabile is prepared and separated from all vulgar Salts, by the help of Art, nevertheless more easily from one than from another: For it may be elicited not only from the Salt of the Kitchin, but also from other salts, as Salt-petre, Vitriol, and Alum: Alum and Vitriol abound with many sulphureous and mineral qualities, and therefore occasion much difficulty and labour in their separation; and Salt-petre possesseth a fugacious and burning nature. Therefore setting those Salts aside, we prepare our Sal Mirabile of that common salt which is used in Kitchins, separating from it, by the help of fire and Water, whatsoever is earthy and terrene; and the same being prepared, as much as in us lies, we use it to the Honour of God, and the profit of our Neighbor.

This Sal Mirabilis being rightly prepared, looketh like Water congealed or frozen into Ice; it appeareth like the Crystals of Salt-petre, which shoot into a long Figure; also it is clear and transparent, and being put to the Tongue, melts like Ice. It tasteth neither sharp, nor very salt, but leaveth a little astringency upon the Tongue. Being put upon burning Coals, it doth not leap and crackle after the manner of common salt, neither conceiveth flame like Salt-petre, nor being red hot, sends forth any smell; which gifts or endowments no other salt possesseth.

In the first place it is to be known, that my Sal Mirabilis containeth many great and hidden Virtues, inasmuch as it is not so sharp and acute as other salts, and therefore its internal as well as external use, is easily admitted in Medicine. Externally adhibited, it cleanseth all fresh wounds, and open Ulcers, and healeth them; neither doth it corrode or excite pain, as other salts are wont to do. Within the body it exerciseth admirable Virtues, especially being associated with such things whole Virtues it encreaseth, and which it conduced to those places to which it is necessary they should arrive: For Salt is the Conducter and Rector both of good and evil Powers or Virtues, and carrieth them along with it self, according as they shall be joined with it. As the nourishment of Vegetables and Minerals consisteth only in Salt, so also the nourishment of Animals dependeth upon the same. For if the Herbs, Bread, Flesh, and all other things which we eat, should be destitute of salt, they could in no wise sustain, nourish, and encrease the Bodies of Animals, for by such it would forthwith come to pass, that they should consume and die: Therefore Food also nourisheth, as it is well and in due manner seasoned with salt, for a thing that hath no relish, is unfit for nourishment, according to the common Proverb, Quod sapit, nutrit; And that which hath no taste, doth also not nourish. Therefore the Omnipotent GOD hath given salt to all His Creatures, by which they are nourished and sustained; so that there would have been no need of salting of Foods with salt, appointed for the use of Man, had not Sin and the Curse debilitated and corrupted all things, seeing that they were endowed with their own Salt by Nature: Therefore for the succouring of Nature, those things which contain little salt, are to be salted with common and vulgar Salt, which is appointed by God for this end, that it might afford nourishment to the humane Body, corroborate and strengthen it, as we see that Bread, Flesh, and all Herbs or Sallets, may be indeed eaten without salt, but not to afford so much nourishment: For it is commonly known, that Flesh, Fish, and Sallets being salted, do far better satisfie and nourish, than if those Foods should be received into the stomach wholly destitute of Salt. For this reason men that undergo hard labours eat Flesh, Fish, Herbs, and other Foods, plentifully seasoned with salt, whereby their Bodies are preserved in their due strength; but those who are not exercised with Such labours, feed upon Foods not so salt, but of a more easie digestion. Salt therefore is the only nutriment not only of Vegetables and Animals, but also of Minerals; yea, it universally nourisheth and encreaseth whatsoever existed in the World.

Seeing therefore that without salt nothing can exist or live, and that the life of all things consisteth in salt alone, as is witnessed by daily experience; Wherefore do Fools think Salt to be a thing of so small moment? I answer, That this happens because very few know what Salt is, what Powers and Virtues it exerteth, and what is reconded in its inward Penetrals: As is said a little before, I compare salt to a Carrier, because he carrieth or conveyeth all those things which are put to him, whether good or evil, thither to where they are to be conveyed, without any labour or trouble, but committing the care to him, who taketh all the burden.

In like manner, Salt being mixed with good things, which administer a good nourishment, assisteth the nutritive faculty, and is the conveyer, helper, and strengthener of the adjoined nutriment: Being mixed with venomous and hurtful things, it encreaseth and confirmeth the Venom with great detriment to the Body, insinuating it into the Passages and Members, into which, without salt, the Venom could not have penetrated; therefore with the good it is good, and with the evil it is evil, and being addicted to neither part, is subservient to both, according to the will of the Artist, making good the vulgar Proverb, Salt and Wine quicken the wit: That is, when mixed with good things, they be moderately used. So also the contrary is true, if it be said, that Salt and Wine deprave the Wit; which I could demonstrate by many Examples, which for brevity sake are here omitted. Nevertheless, that I may be the better understood, I will instance in two things: As I said but now, if Salt be mixed with good subjects, containing a good nourishment, such are Bread, Flesh, and Herbs, the same are rendered fitter for nourishment, if daily experience may be credited, which no man will deny. Why therefore should not the contrary be likely, that it should render an evil thing yet worse, and corrupt it more, if it be associated with it. As for example, Common Argent-vive is esteemed Poison, and indeed truly, and is rendered obnoxious to a greater or lesser poisonous quality, according as it shall undergo this or that Preparation. If one swallow half an ounce of it, it operateth nothing in the Body, and passeth away without hurt; but being sublimed with salts, and exalted in its venomous quality, being exhibited in the weight but of two, three, or four grains, is sufficient to kill a man.

In the same manner Orpiment, as digged out of the Mountains, performeth nothing of good in an humane Body, exciting frequent and intolerable vomitings and stools, if given in too great quantity; nevertheless one, two, three, or four grains of the same may be taken without any danger, causing easie vomits and stools; but being exalted by sublimation with common salt, becometh so hurtful a Poison, that being drank, it forthwith killeth Men and Beasts. So also it is with white Arsenick, which being sublimed with Salt, obtaineth such a poisonous nature, as is commonly known, although the cause of that evil be known to few, as the said Examples do sufficiently declare. I will yet add one thing over and above, for the sake of the Ignorant: They who have been versed in the Labours of the Fire, know those things, and want not my teaching, although their number be very small, but of the Ignorant and Unskilful it is large enough. Arsenick and Cobolt are indeed most vehement Poisons, but nevertheless are not hurtful to the Body, if they be taken in their corporal form; but being exasperated by sublimation with Salts, and reduced into a more fugacious nature, arrive to that vehemence, that they are able to kill a man only by their odour. Those who have mixed Arsenick with Vitriol and Salt-petre, for the preparing of graduating Waters, as they call them, have experienced the Truth of this. Such Waters are so vehemently poisonous, that they smite the Heart with a trembling of any one that taketh in their odour by the Nose, and also extreamly debilitate the Brain. That vulgar Proverb, which saith, That Salt corroborateth the Heart and quickeneth the Wit, is true, when wholesom and healthful things are associated with it; but if things unwholesom and poisonous be adjoined with it, it doth the quite contrary, suffocating the Heart, and weakening the Brain, both which I my self have found.

Long ago, when I was young, being occupied with Arsenical Waters of this kind, it often happened to me, that those strong saline Spirits had almost put out my Candle. Again, on the contrary, I have found, when I have mixed corroborating subjects with Salt, that it hath encreased their strengthening Virtues, and exalted them in a wonderful manner. Therefore it is not without reason that Paracelsus teacheth, That Gold exerciseth no power or virtue in the humane Body, but by the Spirit of Salts, which insinuate the virtues of Gold into the Members, and augmenteth them. Here some may say, Seeing that other Metals exert their powers in humane Bodies without Salt, Why should not Gold also do the same, if it hath any virtues? I answer, That this is the reason of the difference, because the other Metals being reduced into small Particles, by filing, do act in the humane Body, by reason of their own Vitriolate Salt, which they retain in melting, more easily admitting solution in the Stomach, and performing their Operations, by reason of that natural acidity, which Operations would be exasperated by the addition of Salt. But that the imperfect Metals effect nothing of good in the body of Man, is witnessed by Tin and Copper, in a Vessel of which, Wine standing all night, and then drank, causeth Vomitings and Cholical pains, as also Palpitations of the Heart; in exciting of which, Copper exceedeth Tin, which doth not so frequently excite Accidents of this kind, especially that which is not adulterated with Bismuth or Tinglass, but is pure and unmixt. Lead being swallowed, drieth, and cooleth too vehemently: But the filings of Iron are used medicinally, not without great profit, because they kill and expel the Worms in Children; and its Crocus is also wont to be mixed with astringent Medicines with Fruit. Silver being filed and taken, is of no use in the humane Body, because it hath in it self no salt, with which Iron and Copper are endowed. Nevertheless, being prepared with Salt, it obtains an entrance into the Members of the Body, and expelleth all hurtful Humours, and strengtheneth the Brain. But being bitterer than Gall, it is so ingrateful to the Palate, that it is more difficult to be taken than Vitriol it self. Gold, the most eminent among all the Metals, in purity and nobility in its own nature, possesseth no Salt, and therefore hath no Operation at all in the Body, whether it be taken in filings, or reduced to a subtile powder; for the acidum of the Stomach is not of so great power, that it can enter and dissolve Gold as it dissolved Copper and Iron, but dischargeth it with the Excrements in the same form in which it was taken. Hence the Unskilful have been so bold, as to exclude Gold from a medicinal use, as a thing destitute of all Virtue, and altogether of no use; an errour truly not Philosophick, but foolish, proceeding from meer unskilfulness and ignorance, seeing that Experience doth altogether testifie the contrary. He that believeth no Virtues to be in Gold, may by an easie experiment find the contrary, if he shall dissolve it in Spirit of Salt well cleansed and rectified, and shall drink a little of this Solution mixed with Wine or Beer, or any warm Broth or Gruel, for he shall perceive a very swift and healthful Operation,calling out all Superfluous fæces, according as they shall offend, either by Vomit, Stool, or Sweat, or Urine, without any weakening of the Body, but evidently confirming its strength, as I have shewed in my Book entituled, The Consolation of Navigators, in few words, by reason of the shortness of time, which did not allow me to treat of this matter more at large. Nevertheless I here assert, that a solution of Gold of this sort by Spirit of Salt, is able to perform very much in Medicine, although by reason of its ingrateful relish, it is not much to be esteemed: For seeing the spirit of Salt, with which the Gold is to be dissolved, ought to be very strong from this corrosive Liquor, without which the Gold cannot be dissolved; first, this incommodity ariseth, that its use is unpleasant, it blacketh the Lips and edgeth the Teeth; to which may be added, that a great quantity of Liquor is required for this solution, and the acidity by degrees bringeth loathing to the sick, and sometimes the sick cannot bear the sharpness. Moreover, if this solution be taken in Broth, it hindereth its operation, and wanteth the desired success, of which it is not destitute when drank in Wine or Beer. For this reason this Medicament, which in itself is very noble, and of great moment, is difficultly admitted into use. But because we have said that Gold without Salts is able to operate nothing at all, its whole solution consists in such a menstruum which is neither corrosive, nor of an unpleasant relish, nevertheless openeth the Gold, and rendereth it apt to become a very wholsom Medicine; which endowments I have found in no other thing but my Sal Mirabile, which being void of all corrosion and unpleasantness, is it self an excellent Medicament, and conciliateth a pleasant sweetness to all things which it dissolveth: For when it dissolveth Gold, it doth not stain the lips and hands with any colour, like other solutions, which are made by Aqua Regia, or spirit of salt; neither also doth it astringe like other solutions, but is of pleasant use, and exerteth its gift by a noble Operation. I have tried many admirable things with this Salt, and at length obtained a solution, or rather an extraction of Gold, green as Grass, and is a very wholesom and most noble Medicament: For he who hath brought Gold to a greeness, hath performed much, in praise of which, many ancient Philosophers call it The Blessed Viridity. But what this greeness may effect in Medicine, belongs not to this place, seeing that I intend here to treat of nothing but Salt, and to prove it to be the Beginning and End of all things, and that it encreaseth and exalteth the powers and virtues of all things.

And seeing that this is agreeable to Truth it self, and cannot be disproved by any man, it must necessarily be granted, that a Salt brought to the highest degree of Purity, (as mine is) must be far better, and more noble than any gross and impure Salt. Also because it amplifieth and exalteth the virtues of all Vegetables, Animals, and Minerals, and that Gold exceedeth in nobleness all other Creatures which are found under the Sun, it is easie to conjecture, that if the purest and most noble part of Salt shall be associated with Gold, that also a most noble Medicine must thence arise: For Salt and Gold, being the Off-spring of the Sun, are (as it were) immortal and incorruptible, and therefore afford help to all mortal and corruptible things, and defend them from putrefaction and corruption.

Nevertheless, I would not have any man perswade himself, that in these words I go about to assert any Immortality, my purpose tendeth not thither, seeing that I am not ignorant that there is no Medicine against Death. I would only signifie this, that from the association of Salt and Gold, there must necessarily proceed an excellent Medicament. If Salt carrieth and promoteth the Virtues of other things, wherefore also should it not promote and convey the Virtues of Gold? Truly there is found no Herb so abject, no Stone so vile, nor no Bone so contemptible, that doth not possess its own Virtues: Who then can deny that Gold, as the most Noble Creature of God (after the Sun and Salt, of which it is generated) should possess Gifts and Endowments, to be preferred to those of the more vile Creatures? That nothing of evil can proceed from two excellent subjects, to wit, Gold and Salt, every unskilful Rustick can understand; Wherefore then cannot those proud and idle Scoffers perceive it? I think it to be, because they would not be numbred among rude and ignorant Asses, if subscribing to my words, they should confess such a Medicine to be in rerum natura, and notwithstanding to be ignorant of its Preparation. But it were better for them not to envy those who have received such Gifts, nor to assault the Innocent with so many filthy Calumnies and Slanders, but to leave those things to them which exceed their own Capacities.

I now make mention of my Green-Lyon, whose wonderful Virtues are to be declared and manifested to the whole World; although I well know, that this Green-Lyon will not find fewer enemies than my white or red Aurum Potabile hath done: For the Devil can in no wise suffer, that any thing which is profitable to Mankind should be made manifest, therefore he useth all his power and arts to hinder the knowledge of the Truth, by casting stumbling-blocks in its way. What various Arts have been excogitated, to bring my Aurum Potabile into Contempt, and indeed by such a sort of men, who might easily think that I should not grant one drop of it to such haters of the Truth, although they should petition me for it.

And seeing those Pot-Companions could not ask it of me, they have endeavoured to extort it from me, under pretence of the sick, not that they would serve the sick, but only get an occasion of contemning it, and of bringing it into an Odium with the Sick, lest by it they should recover their former Health. Have they not taken counsel together in their Meetings, one offering this, another thing, so that by every way possible they might oppugn my Aurum Potabile? But, this Hatred and Envy, carried on against me with great study, I leave to the Divine Vengeance; and although many watery and obscure Clouds may endeavour to hide the Sun, and to overspread his warm and vivisick Beams with darkness, nevertheless they shall effect nothing; for at length being dispersed into vapours, and vanishing in Clouds, they will give place to the Solar Rays. There is nothing able to extinguish the Truth, which may indeed be prest, but never overcome, and is therefore like the Light, never wholly extinguished. The Air is never filled with so many dark Clouds, but at length they being dissipated, the Sun again appears to sight. By a like reason also the Truth at length freeth it self from the snares of lyes, and cometh forth into the Light: Therefore I may without fear propose the Truth, although there be many that can but ill bear my liberty of speech; for GOD is to be obeyed rather than Men and the benefits due to Good men are not to be omitted for the sake of those which are Evil.

Therefore (in the Name of God) I will go on in declaring the Virtues of my Sal Mirabile; because I have said in the precedent discourse, that Salt is the Rector or Disposer of all things, carrying their virtues conjoined with it self, to their due place; therefore it is not fit that evil and venomous things should be adjoined to it, but such as are good only, if any thing of good be expected from it.

But there is no Creature under the Sun more noble, excellent, and pure than Gold, nor which more resisteth the destruction of all the Elements, which without a true solution, as we have said, cannot render the Body of Man partaker of its Virtues, and all corroding solutions are found to be unfit to dissolve it; therefore such a solution is required, as may be performed by the help of a Salt which is not corrosive; therefore taking such a one in hand, we will see what good is to be expected from it.

First, it is to be noted, That not only Metals, but also all Stones, and Bones themselves, refusing the solution of all corrosive Salts, may be radically dissolved by my Sal Mirabile, and most things so dissolved, whether they be Metallick, Vegetable, or Mineral, put on a green colour, of some of which the greeness remaineth, but of others, in process of time, is changed into a yellow or red colour.

Concerning this wonderful mutation and solution, I could write a great Volume, if I had not designed this Labour for another place, intending here only to describe the solution of Gold, because another better cannot be found. I have found the solution of the rest of the Metals which are adhibited, to be unfit either for the preservation or recovery of Health, as I have admonished a little before; but I have found Salt and Gold to be most noble subjects, of which an excellent Medicine must necessarily be prepared: For Salt exalteth the Powers and Virtues of all things to a high degree of perfection, and insinuateth them into the humane body: This seems to me not unlike the volatile and fugacious Spirit of Vegetables, as of Wine and Beer, &c. which coming into the Body of Man, addeth strength to the Animal Spirit, that it moveth it self more readily, and with greater alacrity. Indeed every other Meat and Drink, whether it be Bread or Water, communicateth some strength to the Body, but not so powerfully and efficaciously as any generous Wine, whose Spirit is very pure, efficacious, and subtile; so that its too plentiful use awakeneth all things that lie hid in a Man, and brings them to light. In the same manner Salt encreaseth and confirmeth all things, & being united with them, maketh manifest all their hiden Virtues, which without Salt would remain in darkness. Who could have manifested to us that great Poison which lies hid in Arsenick, if Salts had not revealed it? If any melancholly Person (who otherwise in his own nature is prone to stilness, like one dead) shall drink any spirituous Wine, or strong Drink, his Spirits, that were before dull, and as it were buried in a Dream, will presently be awakened, and his Tongue set at liberty. The same doth Salt perform, which addeth an encrease to the powers of all things, especially of the Metals, which it rendereth manifest and known. And indeed without Salt Poisons could not have been known, as I have said a little above, concerning Arsenick and Argent-vive: If Salt worketh those things in evil subjects, by dilating and encreasing their malignity, Why should it not effect the same in good subjects, by augmenting their goodness? Therefore, because among Animal, Vegetable, and Mineral subjects, there are none more noble and eminent than Gold and Salt, which have their original from the Sun, it would be ill done to pass them by, and to seek viler subjects, for the making of an excellent Medicine, seeing that if we take Wine, Salt, and Gold, there are no other things which afford us so excellent Virtues. Therefore acquiescing in these, we will endeavour of them to make a most noble Medicament.

Take three or four parts of Sal Mirabile, and one part of Gold (rightly fitted or prepared for this Operation) mix them, and put the mixture into a strong Glass Retort, well luted, which place in an open fire, encreasing the fire by degrees, until the Glass be red hot, urge the fire, and continue it stronger, for an hour, then cease, and let all cool, take out the Retort, and free it from the Lute, that it may not be mixed with the matter contained in the Glass, but that may remain pure, which is to be accurately separated from the Glass, and together with what is sublimed into the neck of the Retort, to be put into a clean glass; which matter will look of a greenish colour: To this matter pour some Rain-water, that it may be dissolved in an easie heat, and the Salt, with part of the Gold, may be mixed with the Water. Filter this grass-green Solution through Paper, and draw off some part of the water by destillation, that the green Liquor may remain, not corroding nor tasting sharp, nor yet too urinous, but fit to be drank in all Vehicles. The Gold which the Sal Enixum hath not dissolved, you will find after the solution, which you may again use for the like Work; but the green Liquor you may presently use, as well in Medicine as in Alchymy, which will afford you many profitable things. He that will draw off all the Phlegm to a green Salt, and then extract that salt with an alkalized Spirit of Wine, will obtain a Medicine yet more efficacious: For the Spirit of Wine will not be tinged with a green, but a red colour, and will be very sweet, rendering the Golden Virtues of the Salt more efficacious, and more commodiously and readily insinuateth them into the Members of the Humane Body.

NB. This is to be noted, That the Sal Enixum doth not imbibe the whole mass of Gold in dissolving, but only its purer part. Now, if you repeat this Operation upon the same pure mass, as yet once more, you will extract the greatest purity, and without all doubt obtain a most noble Medicament, which no man can refute, although he be a capital Enemy to the Truth. This is the Operation, no less compendious than true, of preparing a great Medicine of Gold, Salt, and Wine, meriting the name of an Aurum Potabile, whose great Powers and Virtues are now to be manifested to the necessitous Sick.

This green golden Liquor may be safely and pleasantly used by all, whether young or old, sick or in health, without any difference of Persons, because it containeth nothing which is evil or prejudicial: For a cleansed Salt and Gold, never inferr any ill, but are alwaies profitable, exercising their wholesom Operations, as well in Vegetables, as Animals and Minerals, as in the following Treatise shall be clearly demonstrated.

First, This green liquor, only by its external aspect, cheereth the Heart, Brain, and all the vital Spirits, seeing that of all colours there is none superiour to the Green in pleasantness, of which all men are witness, who have overcome the intense cold of a sharp Winter, behold the renewing greenness of the Trees half dead, and Herbs extinct, in the Spring time, with great delight and pleasure, and feel all the Blood in their Body to be renewed and revived.

Secondly, This Golden Liquor being drank, strengtheneth and confirmeth the whole humidum radicale, Stomach, Brain, and all the inward parts of the body, beyond all other Medicines which I have hitherto known. Also it expelleth Melancholly, and all anxieties of Mind, taketh away Palpitations of the Heart, openeth Obstructions of the internal Vessels; it healeth the hurts of the inward parts, as Liver, Lungs, &c. and cureth all inward Exulcerations; it cureth Gravel and Stone, whether in the Reins or Bladder; it keepeth the Body soluble; expelleth Wind, with the pains of the Cholick; preserveth the Blood from Corruption; cureth the Leprosie, Scabs, and Fevers of all sorts; in process of time it taketh away the Gout; to the insulting Apoplexy and Epilepsie it affordeth present Cure; it cleanseth the Blood infected by the Scurvy, Plague, and other contagious Diseases; it preserveth and freeth from all internal Ulcers; defendeth the Lungs, Liver, and other parts, and removeth Exulcerations already arisen, and takes them away radically. It so tingeth all the inward parts of a Man with its Balsamick Virtue, that not being easily obnoxious to Diseases, they enjoy a sound and long Life. Outwardly used, it healeth all fresh wounds, no less than old and open Ulcers, without any Ointments or Plasters; for in curing Ulcers of this sort, there is nothing in Animals, Vegetables, or Minerals, which answereth to this in Virtue; as also inwardly it cureth Ruptures.

This is the nature and property of Gold, that it most potently taketh away all filths, and also astringeth; which two things are necessarily required in the Cure of all Ulcers. This Salt, by its own help, commodiously doth the same, and also wonderfully promotes the Virtues of the Gold: The said Liquor very quickly taketh away the Ulcers of the Mouth and Throat, with all their scorbutick Infection, which are wont to give way but very slowly to other Medicines: And this it doth, although the Tongue, Uvula, and all the Palate should be full of Pustules. In short, for the taking away all internal and external Ulcers, I think no Medicine preferrable to this Liquor; but all other defects of the Body which it cureth, for brevity’s sake, I will pass over.

Moreover, this green and golden Liquor hath this nature and property, that beyond all other Medicaments, it conciliateth a wonderful fertility to all things, as its signature, the wit, the green colour, and my diverse infallible Experiments, do truly testifie. Hence the seeds of all Vegetables being macerated in the same Liquor, and set in meer naked Sand, they put forth golden Sprouts and Plants, having a smell much stronger and pleasanter, a fairer colour, and greater length than those which grow out of a fat Earth. Therefore this green Liquor holdeth the chief place in rendering Vegetables green and fruitful, and augmenting their growing faculty; so also among all the Medicines, I know it hath no equal in conciliating and preserving fertility in the humane body: For in all the Diseases of Mankind it bringeth great help and comfort, and effecteth more in assisting the fruitfulness both of Male and Female, than can be believed, and is so great an exciter of Venus, that it bringeth great solace not only to Old men, who being baulked by their younger Wives, are forced to lie still, but also to such Women who are barren in their flourishing age, and therefore destitute of Heirs.

I write not dreaming, but am taught by Experience, having seen some men so strengthened by this Medicine, that they have seemed to themselves never to have been weak, the which also some Women have experienced. Nevertheless such Medicaments are not to be administred too frequently to this Sex, seeing that without this sort of help they are wont to be sometimes exagitated by a more salacious Itch than is convenient: Its use is more safe to Old men, inasmuch as it cannot do them the least damage. Nor ought those things which I here deliver, to seem a wonder to any, for they have their certain and undoubted causes of Operation.

Let those two Subjects, of which the Green-Lyon is composed, to wit, salt & gold be inspected; they are the best of things, & necessarily required to the generation of all things; for, what herb can be brought forth without seed and salt? not indeed the least: for if the earth or sand wanteth salt, the seed of the Herb can neither have nutriment nor production: Yea, if the seed it self be also sowed in a fat Earth, and yet be destitute of the Rays of the Sun, it can in no wise grow out of the Earth, but will be suffocated and perish; the which thing is not hid to Rusticks, who after they have sowed their seed, do ardently expect the warm Sunshine. Therefore, for a desirable coming up of Vegetables out of the Earth, and their encrease, there is required a fat and salt Earth, as also the warm and fruitful heat of the Sun, with necessary Rain; which also is to be understood of the generation and multiplication of Animals.

NB. In Aurum Potabile salt supplies the room of fatness, Gold is the Sun, and the Spirit of Wine performeth the Office of the warm and fruitful Rain; so also no Minerals are procreated, but by the help of the sun, and labour of salt. They exercising their operations upon the Water, generate Minerals, as the Writings of the ancient Philosophers teach.

Some ignorant man may here object and ask, How it can be, that the Sun, by operating in the depth of the Earth, should generate Minerals and Metals of salt? Let him know, that the Sun, by his hot Rays, doth excite the central fire in the profundity of the Earth; which central fire is not unknown to those who are occupied in digging Metals out of the Earth, who sometimes feel so strong a heat, that laying aside their Clothes, they are constrained to labour very leisurely, yea, sometimes wholly to intermit it; as I have taught in The First Part of my Mineral Work. Therefore no man of a sound mind will dare to oppose these things, seeing that it is wholly agreeable to Truth, that generation and encrease in all Animals, Vegetables, and Minerals, do arise from the sun and salt, to which water is wont to be an help.

Seeing therefore that my golden Liquor is prepared of such subjects, it can operate no other thing than fertility, and thereby signed by Nature with that beautiful greenness, by which it signifieth its endowment to render all things fruitful: God adorneth nothing with His marks and signs in vain; from which, as from His signatures, the powers and virtues may be more clearly known, than from Books. For the signature with which things are signed by GOD and Nature never erreth; but the Books and Writings compiled by Men very often erre. Wherefore did the ancient Philosophers and Poets worship Venus, the Goddess of Love and of Generation, and attribute to her a beautiful green, generated of the spume or foam of the sea? What is the foam or froth which the sea calleth out upon the shore, but salt, which being dried up by the heat of the sun, is reduced to salt? And the Poets, especially Virgil and Ovid, who were men of great literature, would not have handled such things with so prolix an ambage of words, but that they were willing by their Fabulous writings to reveal that great Philosophick Mystery to the world: Therefore I constantly assert, That this green Liquor is the chief Medicine of all things to grow or be encreased, as its pleasant Viridity and infallible Experience do testifie. The Ocean, the Mother of all fertility, sheweth also its greenness, especially in those places where it is rich in salt, and strongly irradiated by the Beams of the Sun. This is well known among Seamen, who from the change of the water into a greener colour, presently collect, that they are near to hotter Regions, in which the Sun-beams are more strongly projected; for in such places the Sea is so salt, that it shineth like fire: The Urine of those pissing out of a ship, falling into the Sea, sheweth like sparks of fire; there four parts of water are found to contain one part of salt. The Mediterranean Sea is not so full of Salt, as that which is between Spain and France; and again, in this it self is found not a little difference, seeing that the Spanish side exceedeth the French in saltness; and the Ocean it self, by how much the nearer it is to the North, by so much it is less salt; for which reason also the salt is weaker, and of less Virtue, being more remote from the beams of the Sun. Therefore the Danes, Sweeds, and other Nations, inhabiting the Northern parts, although they have plenty of Sea-water, nevertheless they do not make salt of it, but fetch it from France or Spain; which is a Testimony evident enough, that salt is elaborated in the water by the most ardent Beams of the Sun, and produced for the sake of an universal fertility.

This is indicated by the German name of the Sea, Meer, which is all one as if we should say Vermeer, that is, Encrease, Enlarge. An Appellation very well agreeing with the thing, because without the Sea nothing would encrease in the Earth, but on the contrary, all things live, and are encreased by it.

Hence the green colour is a manifest Index and Signature of Fruitfulness, which might be demonstrated by infinite examples, which, for the avoiding of prolixity, is not here necessary, seeing that the thing it self is so manifest.

Some profligate Deriders, who love to oppose the Truth, may say, That this green colour doth not proceed from Gold, but from Copper, that so they may draw honest men away from the Truth, because no Gold seemeth to them to be of use in Medicine; with which Cavil they have before now accosted my Aurum Potabile. That I may stop their impure mouths and obviate the frivolous Objections of this sort, I say, that I indeed confess, Copper among the Metals doth obtain a green colour, if it be dissolved in Aqua fortis, and other corrosive Liquors of that kind: But Gold being dissolved in the same, appeared in a yellow colour, and not a green, which is known to every body. But who would think me to be so stupid and rude, to impose upon any so open a Cheat? Who also in any wise could hide such a Cheat? For Copper being dissolved in salt waters, would presently discover the Fraud, by its evil nauseating and Vitriolick taste, of which but one drop being swallowed down, would excite violent Vomitings, and would not be a Medicine, but rather a Poison. Moreover, if you put a Knife into such a solution, it will be presently covered over with the Copper, and appear to be Coppery. The contrary plainly happeneth, if any pure Iron be dipped in my Green-Lyon; for it will presently appear to be gilt with the colour of Gold, and that more fair and eminent than any Ducat, or other piece of golden Mony exhibiteth. If any Iron-Wire be put into it, and there left for a certain time, it will at length be changed into a pure Gold, which is an infallible testimony, that that Liquor doth not draw its original from Copper, but from Gold. Again, it may be objected, that a vulgar solution of Gold by Aqua Regia, also tingeth Iron with a golden colour, and adhereth to the same; therefore this is no strange thing, forasmuch as it is common and known to every man. I answer, That such a Solution, not green, but yellow, doth indeed by precipitation adhere to the Iron, and dissolved the Iron it self, and reduced it into a Mud, but doth not penetrate it, and preserve it in its form, as my green Liquor doth, which therefore is not to be numbred among those corrosive solutions; but that which is done by the Sal Enixum, is rather to be called an Extraction than a Solution: For my Sal Mirabile is of that nature, that it doth not throughly dissolve any fine Powder, or Calx of Gold, but only extracted from it whatsoever is most pure, and leaveth the rest like a black Powder. Moreover, that Solution is not corrosive; for if it were, it would corrode and dissolve the Iron, and not tinge it with the colour, and advance it to the degree of Gold, the Iron remaining whole. By a like reason the green Solution of Copper, made with the vulgar corrosive waters, associateth it self with the Iron, in a green colour, corrodeth it, and forsaketh the Copper. But if Copper be dissolved with my Sal Mirabile, that solution doth not penetrate Iron, but transmuteth the whole in its own form into Copper, yet not presently, but in a long progress of time.

From all these things may be seen the great difference between the vulgar corrosive solutions of Gold, Copper, and other Metals, and mine, void of all corrosion, which is performed by my Sal Mirabile, dissolving the Bodies of the Metals, after a far other manner than those corrosive solutions are made. Therefore it is not to be reckoned among vulgar solutions, seeing that it possessed far other Virtues. The vulgar solution of Gold, made by Aqua Regia, hurteth all things, as a corrosive Poison; a little of it being put to any Vegetable seed, deprived it of all its growing faculty, and throughly killed it. Some drops of it being drank by a Man, would corrode his throat and stomach, like Poison. A Liquor of this sort, by its corrosive and gnawing faculty, converteth the Metal put into it into slime or mudd. That solution which is made by the rectified Spirit of Salt, may safely be taken by any, when a sufficient quantity of Water is mixed with it; but it is not sweet, it constringeth the Tongue, and staineth the Hands; this doth not my green Liquor, for it neither coloureth the Hands, nor astringeth the Tongue, nor yet corrodeth the seeds of Vegetables, but rather exciteth them to fertility.

Whence it appears, that my said Sal Mirabile is not corrosive, but by it self is a good Medicine for all Vegetables, Animals, and Minerals, which Experience it self most evidently argueth: Therefore it can work nothing but good, because prepared without any Corrosive, and represented to the eye by a wonderful signature, to wit, the fair Green colour.

This signature is an undoubted token of its extraordinary Virtues, in rendering all living things vegete and fruitful, which lie absconded in its inward Penetrals. And this I think sufficient to be said to those foolish and idle Cavils of ignorant Scoffers, with which they may insult over me.

Whatsoever I have here ascribed to my Green Lyon, my red Aurum Potabile, extracted with Spirit of Wine, also performeth the same, and that as well in Vegetables and Animals, as in Minerals; for the Spirit of Wine can hurt none of them, but rather insinuateth the virtues of Gold into Vegetables and Animals, and rendereth them more efficacious. But concerning the solution of Gold by my Sal Mirabile, and its efficacy and operation, this may suffice for the present.

As for the solution of the other Metals, there is no need to make many words, or to write a large Volume about it, seeing that from what hath been already said, any man may easily conjecture, that solutions of this sort, made by the help of Sal Mirabile, are far better than those made by Corrosives. The Vitriol of Venus made by its help, doth not hurt Vegetables, as common Vitriol, which killeth the same by its corrosion; but the Vitriol made by Sal Mirabile wonderfully promoteth the growing faculty in Vegetables, so that Lunar, Venereal, Martial, Jovial, and Mercurial Herbs may be produced, which will have wonderful effects, especially if the Vegetative faculties of Lunar Herbs be encreased and promoted by the Salt of Luna; of Venereal, by the Salt of Venus, and so of the rest.

Enough hath been spoken to the Wise, but he that hitherto cannot apprehend what I have said, is an Ass, and unworthy of such Arcanums. From this Foundation a diligent Physician may erect a far other method of Curing, and may prepare for himself such Medicines, by which he may obtain Honour and Wealth. I have for many years observed, that Herbs are wont to acquire Martial faculties and properties, if they grow out of a reddish Martial Earth, although they were not before of a Martial nature, but of a Solar, Lunar, Venereal, Jovial, Saturnine, or Mercurial Property.

But how much more would the innate properties and virtues of Herbs be strengthened and encreased, if they were not nourished by the Dung of Animals, but set in pure sand and watered with Sal Mirabile impregnated with the virtues of Metals, and thence acquire the promotion of their growing faculty. Truly other Herbs of far greater Virtues, and other odours and tasts, would be brought forth, than the common, which are wont to be produced by the Dung of Animals, and the simple Salt of the Earth. By this means so strong an attractive Power may be conciliated to the Seeds of all Herbs, that by a Magnetick power they may attract to themselves the Astral powers and influences, and so encrease their Virtues, that without any Preparation they might be able to cure all Diseases to admiration. NB. That it is necessary, that he that would exactly understand the nature of Herbs, should know how to promote the vegetative faculties of Solar Herbs, with Solar Salt; of Lunar with Lunar, and so of the rest, and not that he should intermix the one with the other, without any consideration; which without doubt would be a hindrance to the desired success.

Consider these things with an accurate Meditation, as great Secrets and Arcanums, which will not be revealed to the perverse World. A word to the Wise is enough; therefore I will add no more; but I make no doubt, but that this Revelation of my Sal Mirabile, in process of time, will be accepted by diligent Physicians, and bring so much benefit, that they will by the same effect much good in comforting and curing the Sick. All things have their time, so also this Arcanum, which in its time will be in vigour; but I would not have any man perswade himself, that he may fish out of me the Preparation of my Sal Mirabile, I will not cast Pearls before ingrateful Swine, but will reserve them for Friends. But lest an occasion should be given to ignorant Deriders, and those that hate me, of calumniating and slandering me, as if I my self were ignorant of preparing of a Salt of this sort, I have determined to deliver some small portions to divers prudent men, not of this Salt only, but also of those Salts which are endued with the Virtues of Gold, Silver, and other Metals, that at any time they may be able to exhibit a clear Testimony of the Truth: And I will produce those Herbs themselves, that I may have them in readiness to shew to others.

Therefore let no man trouble me with his Letters, to ask of me this salt, or other Medicines, for I will communicate them to none, but such as I know, and with whom I am familiar.

Great Thanks are to be given to Almighty GOD, who hath made this present unworthy World partaker of such Magnalia. I have sought, and have opened the way to others; let another also seek, and enter by the way I have shewed, that insisting in my footsteps, he may by the easier labour, obtain a greater light of Nature.

But that I may omit nothing which pertaineth to the good Institution and Doctrine, and concerneth the glory and honour of Salt, I will yet over and above add one infallible Testimony, by which any rude and ignorant man may evidently see, that all fertility consisteth in Salt only, and that it is the most precious Treasure of the whole World, for the health of the Body, and that in it lie hid most ample Riches.

Fertility is indeed already demonstrated in many foregoing Testimonies; but because the History of the Prophet Elisha agreeth more than a little with these my sayings, and may be a clear Testimony to them, I have thought fit here to adjoin it. We read in 2 Kings, 2. 19. that the men of the City said to Elisha, Behold, it is good to dwell in this City, as my Lord seeth; but the water is naught, and the ground about it is barren: Bring hither to me (saith he) a new Vessel full of Salt. Which being brought, he went to the Spring into which he cast the Salt, saying, Thus saith the Lord I have healed this Water, from henceforth there shall no dearth and barrenness arise thence. So the Water was healed even to this day, according to the word of Elisha which was spoken.

That this great Mystery may the better be understood, it will be necessary first a little to consider the History it self, from which it may be known by what means the Salt of Elisha became so strong, that it expelled Death, and rendered the Water good, and the barren Earth fruitful.

When Elias was to be carried up into Heaven, he said to Elisha, Ask of me what I shall do for thee, before I am taken from thee. Elisha asked of Elias, that he would grant to him a double portion of his Spirit: Elias answered, It is a hard thing which thou hast asked; if thou shalt see me when I am taken from thee, it shall be as thou desirest, but if not, thou shalt obtain nothing. And when they went on together talking, behold, there cometh a fiery Chariot with Horses of Fire, and parted them asunder; so Elias was carried to Heaven in a fiery Chariot; and Elisha seeing this, cried out, My Father, my Father, &c. Listen therefore, Wherefore did Elias say to Elisha, If thou shalt see me when I shall be taken from thee, thou shalt have thy desire, otherwise not? And why with this condition? Could not Elias at his own will have rendered Elisha the possessor of his wish? Perhaps very easily, but Elias would not without some medium, because Elisha was to be doubly seasoned with the Celestial Fire, by which he was separated from Elias, for Fire bringeth forth Salt; the Celestial Fire bringeth forth a Celestial Salt, and the Elementary Fire an Elementary.

In this History is set before our Eyes the eternal Divine Light, and also the natural, although few discern either of them, inasmuch as their hearts are hardened and obscured by a horrid blindness. And both the Old and New Testament are full of such Mysteries; so that I dare boldly affirm, That all the Treasures both of Soul and Body may be found in the Holy Scriptures, if we will; and that we have no need to read the Writings of the Heathen Philosophers. I add this one thing, That it is of God alone to open the Eyes of those who desire to understand Divine and Natural Mysteries; for without divine illumination, all things are dead and buried in darkness. This Truth putteth to flight the diabolical Cavils and Slanders of all scoffing Mountebanks and Jack-puddings. But which of them will oppose this, and seek fertility from any other thing than Salt? Truly, I believe no man, except that most profligate Farnner, with his wretched Followers, who determine, That Salt doth not fatten, but Dung; when nevertheless this is to be ascribed to the former, and not to the later. But those Ass-like Brethren of Ignorance, being convinced of their filthy Lyes by the most evident Truth, will I hope have their impure and shameless mouths more than sufficiently stopped. I therefore acquiesce in this demonstration, in which I think I have evidently proved, That the Sun and Salt are the most noble Creatures of God, and that Salt is by me rightly and deservedly called the greatest Treasure, and the greatest Riches of the World; because after an earthly manner of speaking, nothing can be more desirable for fruitfulness. Salt is the Original of all fertility, the Sun is the original of Salt, and God the Creator of all things, of the Sun, to whose Name be Honour and Glory for ever, Amen.

But although this demonstration, which doth evidently shew, that salt is the greatest Treasure in the world, be most clear, and beyond all doubt; nevertheless, I doubt not, but it will not satisfie the Covetous, who will say, Where is the Stone of Philosophers which we expected from thee, as the greatest Treasure of the whole world, that it being known and acquired, we might lead a brave life? But stay, my friend, until some man shall come and render sordid men partakers of so great a Gift: For thinkest thou that if I its possessor, that I would describe so great a Mystery, in such clear words as I have described the fertility of the Earth: Not at all; nor have I the power of doing that, seeing that a man cannot give to any those things which are not his own, but God’s. Nevertheless, that the pious searcher after Truth may have some manuduction to a Work of so great moment, I cannot but hold forth to him that small Light granted me by Divine Grace, provided he hath not Owls eyes, shunning the light of Nature, because they cannot bear its splendour; which if he hath not, it cannot be, but he will give credit to a manifest Truth. And concerning so great a work, this is my opinion, That it is altogether possible, that the most noble universal Pearl, to wit, the Medicine and Stone of Philosophers, restoring the diseasie Bodies of Men and Metals to their pristine health and state, may be prepared of common salt: But of the Preparation, which is unknown to me, I can affirm nothing certain; but that it may be done, manifold and infallible Experience hath caused me to believe; which Experience I keep to my self, and will not part with it to any, although I could very freely, if I might or durst make pious men partakers of it: But because Faith is effected in us by God alone, it is to be sought from Him by Prayer, and not to be expected from Men.

Therefore that (according to my promise) I may demonstrate, That the Stone of Philosophers, lying hid in salt, may be got out of it by the benefit of Art, I desire only this thing of the studious of divine Mysteries, that he would search after those things, in my Writings lately printed, which I have spoken concerning the little Fish Echineis, viz. by what means he may be taken with a Net out of the salt Sea, for there he will find a sufficient manuduction, of which it is not necessary that I should here say any more. Those are the things which I was willing to add in honour of that noble creature salt: He that will not believe the most noble Pearl, of a universal and particular Medicine, to be included in the inward Penetrals of Salt, I cannot help him; it is free for every man to seek and walk in another way.

Would it not be too tedious, I could also plainly prove, that from marine Bodies, (as Coral, Mother of Pearl, Oyster-shells, and the like things, being dissolved into water, and precipitated) may be extracted corporal Gold, which I have done with my own hands, and therefore can boldly witness it.

But I will shut up the Tables, what I have hitherto spoken being sufficient for this time; from which I hope and believe that others will receive benefit: Which I heartily wish, together with the divine benediction to all pious men. Amen.

A TREATISE Of the Signature of Salts, Metals, and Planets. OR , — The Explication of the Word ἄλς or Sal , by Bernhardus Gomesius .

A Fundamental Institution evidently shewing by what means not only the Virtues, Signification, Nature, and Properties of Salts, Metals, and Planets, may be easily known, but also the reasons of their Names and Appellations, and this not from Books or Writings, but from their naked Signature, to be obtained and known by the help of the Circle and Quadrant.

It is a common saying, Beware of those whom Nature hath marked, the which is indeed true, if it be understood concerning men who are insignized with some preternatural marks, or of the abortions of Nature, but concerning other things it is false. For the Almighty God hath signed all His Creatures, as well small as great, equally with their own certain signatures, and hath as it were subjected their depicted Lineaments to the Eyes of men, by which they might know what the nature and property of every thing is, and what Commodity and Profit it may bring to mankind. Hence not only all Vegetables, as Herbs, Shrubs, and Trees, but also Animals, as Beasts of every kind, yea, and Man himself, which abide upon the Earth, the Fishes inhabiting the Waters, and the Birds of the Air; but also all things moveable and immoveable, he hath signed with their peculiar forms and figures, to signifie to us by those their signs, of what use every Herb, every Animal, every Bird, and every Fish is, and for what purpose it serveth. And this is the Divine Inscription which the Divine Finger hath written upon all things, and by which the nature of all things should have been learned by us.

But after that Men began more and more to decline from the humane, to a brutish nature, and ceased to have the Reason of so noble a Signature, preferring their brutal Conceptions to the Divine Works, and postponing the Signatures incited in all things by Nature; it came to pass, that in a long process of time that true Signature, or Divine Inscription, being obscured, perished by degrees, and wholly vanished; so that but a very few are found in this Age, who are endowed with any knowledge of so great a Science; for the greatest part of men are wont to follow the duct of Books and Writings, and study to learn the Virtues and Proprieties of things out of them. Neither could this study be disapproved of, if the true, incorrupted, and entire Writings of the ancient and singularly-experienced noble Authors remained with us. But because in a long Series of time their frequent descriptions, emendations, and interpretations have so corrupted them, that scarce any thing of truth is to be found in them; it were far better that such mangled and corrupted Writings were not so much followed, but that rather that old foundation laid by God himself, upon which all those Writings, all Characters, and all Signatures do rest, and from whence they have received their beginning, should be again brought out of Darkness into Light, and the nature and properties of things learned from thence. This would be the true way of coming to the knowledge of Nature, in a short space of time, without so many errours, to which, by those false Writings, a man cannot come in many years.

Some perhaps may ask, where that ancient Foundation laid by God ought to be sought, or where it may be found? I answer, Every where, inasmuch as it is before the eyes of every man, but especially shewing it self in the Heavens, where the Sun, Moon, and all the Stars are constituted by God in a round Figure, signifying to us that all Forms and Figures take their beginning from a round Circle, and that a Circle or Rotundity it self, as a most perfect thing, pertaineth to the Heavens, and to GOD Himself. The Ancients certainly put it in that manner, that by a round Circle they might denote those things which they could neither comprehend by number, pronounce by words, nor conceive by their ingeny; and on the contrary, those things which did not exceed their capacity, ingeny, nor number, they signed with a square Figure: So that things celestial, and exceeding humane capacity, they have denoted by a Circle, but things visible, earthly, and subject to humane capacity, by a Square, proceeding from a Circle.

And although the same ancient Philosophers, attributing a Circle to God only, were of the opinion, that God could not be more aptly exprest by any thing than a Circle, having (like Himself) neither beginning nor end: Nevertheless all those things which after God they esteemed great, they also noted with a Circle, to wit, the Sun in the Firmament, and Gold in the Earth; the first of which, some of those Philosophers thought to be God himself. Others of those Heathen Philosophers have feigned for God the Effigies of a Serpent, winding himself into a round Circle; and all earthy things of a celestial original, they have represented by a Square, and so they have shadowed out the Celestial and the Terrestrial, by the Circle and Quadrant.

Therefore as they observed how much of the Celestial or Terrestrial Nature were in the things to be signed, so much of the Circle or Square they added or substracted, and according to that they varied their Figures: And not only in the Celestial Lights, to wit, the Sun, Moon, and other Planets, but also in all earthly Creatures, produced in the Earth by the operations of the Sun, Moon, and the rest of the Planets and Stars, viz. Gold, Silver, Copper, Tin, Iron, Lead, and Argent-vive; they have used this manner in signing them all with Characters of this sort, and have noted them with the same Characters which they have given to the Celestial Lights, producing and effecting the Causes of those inferiour Creatures. So the Sun and Gold, as the most perfect Creatures of God, are signed with a Circle having a point or center in the middle; the Moon and Silver appear in the figure of an half Circle, or of two semicircles, at a small distance from one another; which shew their Bodies not to be absolutely perfect, but as yet to labour under some defect. The Characters of the other Planets, as ♄, ♃, ♂, ♀, and ☿, are also the Characters of the rest of the Metals, viz. Lead, Tin, Iron, Copper, and Argent-vive, because they are much more vile and imperfect than Gold and Silver, and are noted with more imperfect Characters; such are an half Circle and half Square, signifying that they scarce answer to the perfection of Silver in the half part, and hardly to the fourth part of that of Gold.

But that I may propose the thing more clearly, I think it necessary to inclose the Characters of the Celestial Lights, as ☉, ☽, ☿, ♀, ♂, ♃, and ♄, and of the Terrestrials, as Gold, Silver, Argent-vive, Copper, Iron, Tin, and Lead, which the ancient Astronomers and Philosophers have imposed upon them, in Squares, consisting of the same magnitude, that by those it may appear in what degree they differ from each other in perfection.

Here those Characteristick Figures of the Signatures are enclosed as it were in little Houses, which are the Squares: Now, if into one of those I put the Character of the Sun or Gold, viz. a round Circle noted with the letter B, it toucheth four parts of the Square, marked 1, 2, 3, 4, and filleth it up, signifying that among Celestial and Terrestrial Creatures, the Sun and Gold do excell all other things, in their perfection.

The Character of the Moon or Silver, under the letter C, toucheth three sides of the Square, to wit, the superiour with the top of her Horn, marked 1, the lower side marked 3, and the bending of her back toucheth the third side, marked 2; but by reason of the incurvating concavity of her Superficies, she cannot touch the fourth side, marked 4.

The Character of Mercury, under the letter D, with both his horns toucheth the upper side of the Square, marked with number 1, and with the bottom of the Cross the lower side number 3: the other two sides, 2 and 4, he leaveth untouched, so that the half part of the Square remaineth untouched by Mercury. Luna toucheth three sides or the same, and Sol or Gold is contiguous to all the four sides.

Venus or Copper, under the letter E, also adhereth only to two sides of the Square, to wit, to the superiour number 1, and to the inferiour, marked with the number 3, but the sides, 2 and 4, remain untouched.

In like manner also Mars, or Iron, toucheth only the upper and lower sides, as you see under the letter F. So also Saturn, or Lead, under G; And Jupiter or Tin under H, you see touch but two sides of their Squares. Therefore from this figure may be seen in what degree of perfection the Metals exceed one another, so that he who hath respect to this figure, cannot erre in discerning the said degrees.

The Ancients have not imposed these Characters, neither by chance nor in vain, but they have directed the whole reason of characterising to this end, that the Character might exactly agree with the Nature and Property of the thing signed; as the great agreement between the Celestial Luminaries or Planets, and the Metals, doth clearly manifest. Nevertheless these things are not to be discerned by all men, but by those only who are able throughly to inspect the nature of Metals, and from that knowledge of the Metals, to know the said degrees of perfection; for so much of rotundity as exhibits it self in the Character to the sight, so much also of purity and perfection is in the signed body; and so much as it shews of the square, so much also it hath of imperfection: And this is a Chymical Axiom or Precept altogether infallible, and so certain, that he who in the emendation of Metals shall follow it, will not easily erre.

Gold, the most perfect of the Metals, by touching the four sides of the square, argueth its great perfection: Silver is not far from the perfection of Gold. And among the rest of the Metals, Argent-vive, Iron, and Copper have the half, but Lead and Tin only the fourth degree of perfection.

These few things we think sufficient for those who are desirous of so great knowledge. He that desires to know more of these Harmonical Signatures, of the Celestial Lights, and Terrestrial Bodies, let him accurately examin this Foundation, and he will find those things which neither Aristotle long ago, nor our Schools at this day, have had any knowledge of. This I dare assert for truth, That the Ancients, in the Egyptian Schools, have hidden great Mysteries under the Characters of their Signatures, and not only in those signs imposed upon the Sun, Moon, Stars, and Metallick Bodies, but that they have manifested great Secrets by the very Names which they have given to all things, which was not by chance that they have given to this thing such a Name, and to that another: But when after times changed many Names, thence it happened, that those Signatures fell into great uncertainty, and are now perplexed with many doubts. The Names which from Adam, Noah, and their Posterity, were in use with the Egyptians, Chaldeans, and Hebrews, the Greeks also had in use, and from the same Foundation called things by due and true appellations. The Latins have taken no care about those derived to them, although the only and true Foundation of every Investigation of those Secrets is placed in those. Indeed I being ignorant of the Egyptian, Chaldean, and Hebrew Tongues, know not how to interpret those Names with their signature. But one that is skilful in those Languages, and endowed with some knowledge of natural light, by applying himself to such searches, by a prudent inquisition, will find the Truth of those things which I have here written, to wit, That the Nature and Property of all things are posited in their Names and Characters: I will expedite the matter by a clearer Explication, and in a few words expound the Circle and Quadrate. In my Treatise of the Nature of Salts, I have clearly taught and demonstrated, that all things in the World have their original from the Sun and Salt. The Ancients have designed the Sun by a Circle, and Salt by a Square: But as a Circle is first drawn before that a Square can be put to it; and as a Circle by right is preferred before a Square, inasmuch as that is the Original of this; so also the sun is to be preferred to salt, to which it hath given Rise, and which it hath preceded in its existency, and which being compared with the sun its Original, is less to be esteemed: Hence, without the sun, salt generateth and produceth nothing; nor yet the sun without salt, because in every generation and production there is necessarily required the conjunction of Male and Female, the sun performing the office of the male, and the Moon of the female.

So Eve the Female, as a Square, arose from Adam, as from a Circle, and from both, to wit, from the circle and the square conjoined, the fertility and propagation of mankind hath drawn its original. The Poets have attributed this propagation to Venus, and noted it with a sign composed of a Circle and a square, saying, that the Goddess Venus was born of the froth or foam of the Sea and Salt, and dried up by the Rays of the sun.

The Character of Venus being weighed with an accurate consideration of mind, very perspicuously sheweth how wisely and prudently the Ancients have shadowed out the Mysteries of Nature by their Characters.

Venus is signed with a round Circle, with a Cross pendant from the Circle; the Circle denoteth the Sun; the Cross, Salt: For when four lines are conjoined in their extremities, they make a Cross, all the ends meeting in one point. But if all those Lines be disposed foursquare, they form a Quadrate. Therefore in things signed, the Cross and the Square differ only in their external Figure, and signifie one and the same thing.

That this Mystery may be the better apprehended, I will interpret the true signature of those principal Creatures of God, (to wit, the Sun and Salt, from which all things proceed) attributed to them by the Ancients, according to their Latin significations Sol and Sal, that their degrees and difference in nobility and goodness may evidently appear: For the more Circles there are conspicuous in those words, the more of purity and goodness they argue to be in the things which they denote; and the more Squares there are in a Word, the more of earthiness, imperfection, and impurity is shewn to be in the thing thereby signified. But this Rule holds only in those words which were imposed upon things by the Ancients, in others not.

Seeing therefore that it is beyond all doubt, that these two words, Sol and Sal, were by the Ancients imposed upon the things they signifie, according to a true signature; we will therefore further explain them.

And here it is first to be noted, that all the forms and figures of Vegetables, viz. of Trees, Herbs, and other things growing out of the Earth, and also of Animals, whether Men or Beasts, also of Minerals, do take their original only from the circle and square, so that by those it may be known what bodies or members are round or long; for the Body of a Man, as also the Trunk of a Tree, have not only a round, but also an oblong figure, and the joints of every finger, and the leaves and branches of Herbs and Trees shew forth the same figure, so that in those the Circle and the Quadrate are every where found.

And not only all the Creatures of God are noted with the same signature, but also all Writings and Letters, proceeding from Adam, Noah, and their Posterity, have taken their beginning from the Circle and Square. As for example: All the Latin Letters, even from the beginning to the end, you shall find to be composed of a circle and a square. A containeth two lines and a half of a square; B consisteth of two semicircles, and one line of a square; C is a semicircle; D is formed of a semicircle, and one line of a square; E hath three lines and a half of a square; F two and a half of the same; G consisteth of a semicircle, and half a line of a square; and so on to the last Letter of the Alphabet: So that all the Letters being composed of a circle and a square, were left by the Ancients to shadow out and signifie those Mysteries to Posterity.

Therefore seeing that in my Treatise of the nature of Salts I have evidently demonstrated the Sun and Salt to be the beginning of all things, I think it necessary to interpret those two words, Sol and Sal, according to their nature, and to prove that they are the true beginning, and true end of all things.

Between the words Sal and Sol there is no other difference, but the middle letter, which in Sal is Alpha, but in Sol Omega; by which two Christ manifested himself to St. John: But the initial and final letters of both words are the same, they are distinguished only by the middle letters, Alpha and Omega, and that not without great reason; for as Sol generateth Sal from the beginning, and all things which are take their original from him, so also the end of all things shall happen at the last day, when all things born and arisen from the Sun and Salt, shall again be consumed by fire, as Peter writeth, to wit, that the Sun, Moon, and all the Stars, shall fall from Heaven, and that the whole Earth shall be reduced to Ashes. Therefore in Sol and Sal, the beginning and end of all things are perfectly discerned. Neither do these two words only set before our eyes the beginning and end of all things, with the destruction of this earthy and fading World, but they also make manifest the whole Mystery of the Holy Trinity, which I could very easily demonstrate.

But because the Egyptian Learning, built upon the foundation of Nature, is lost, and in the room thereof Sophistical Schools have grown up, which by their vain loquacity have altogether oppressed and banished the truth; it might easily happen, that I might bring a Nest of Hornets about my Ears, if I should write such things publickly, as fly the knowledge of the learned multitude. Therefore it is better to be silent, than to incumber my self with unnecessary contentions.

But that we may see there have also been others, who were not ignorant of the Mysteries hidden in salt, it seems fit to me, in the end of this Discourse, to subjoin the opinion of a certain learned man, explaining the Greek word ἁλς, Chap. 13. Book 4. and as it were, bringing into view the great Mystery of God hidden in the same, that so we may be invited to read the learned Book of the said Author, concerning salt, which containeth many things highly worthy to be read, and of the reading of which no man will repent; the name of the Author is Bernardus Gomesius, printed at Frankford, in the year 1605, a Book truly worthy of any man’s reading, and as such I studiously recommend it to those who are desirous of learning any thing of good.

But to return to my purpose, I seriously affirm, that the nature and property of Metals may be learned and openly known, not only from the signature assigned them by the Ancients, but also from that which the fire introduceth into them, and this signature proceeding from the fire, is far to be preferred to that of the Philosophers; not therefore because the Element of Fire possesseth a greater authority or might than all Philosophers ever had or can have: But because the Fire alwaies performeth immutable actions, and committeth no errours, nor can it commit any, provided the Operator who handleth the fire doth not deviate from the manner of operating, for at all times in one and the same manner it sheweth the signatures of the metals.

The nature of the fire is such, that whensoever we will, it exhibiteth to us, by a singular signature, the occult nature and hidden properties of the metals; for even as any burning spirit of Vegetables, or volatile salt of Wine, being drank by men, stirreth up their nature and properties, and exposeth these things to view, which before lay dorment, and which would not have been known, if the warm spirit of the wine had not manifested them: So also is it with Salt, which, as we have taught in the precedent Treatise of the nature of salts, hath a power and faculty of exciting the nature of metals, and of manifesting their medicinal Virtues. But the Fire, of which we here treat, hath the faculty of subjecting their perfection to our eyes.

For as by the pure spirit of Wine the vital spirit of a Man is presently cheered, and being awakened, the hidden signature forthwith goeth out of the inward Penetrals of the heart; so that the Sanguine sing, dance, play, and are occupied in Amours; the Cholerick break forth into quarrels and fighting; the Phlegmatick grow drowsie and sleepy, and the Melancholy are taken up with speculations, meditations, and searches. These signatures the spirit of Wine can draw forth from the most inward recesses of men. By the same reason the signature of Metals is awakened, excited, and educed by the operation of the fire, viz. when they are melted in a Crucible; for the smoak or fume going out from them, presently indicateth the nature and property of every of them. Pure Gold, and free from all addition, emitteth no fume alone, but being melted with salt, giveth a purple exhalation. Silver alwaies exhaleth somewhat of a blue, bitter, and unpleasant fume: The fume of Copper is green, and stinketh: Of Iron not so much as Copper, being also red, striketh the Nostrils with a stink: Lead and Tin send forth a white fume, stinking and poisonous: Argent-vive, in its whole substance, vanisheth in a venomous fume, and these are the signs of the fumes, by which melted Metals, when they are not mixed, are wont to be distinguished and known from one another. But if Copper, or any other imperfect Metal, shall be mixed with Gold or Silver, it changeth the fume, and rendereth the proof or examen doubtful and uncertain: Nevertheless of the judging of the perfection of Metals by the Fire, this Experiment is of all the most perfect and certain, viz. when they are so melted by a very strong fire, that they move themselves, and are as it were turned or whirled about in the Crucible, and by how much the rounder this motion shall be, and the higher it elevateth it self, by so much it sheweth the Metals to be more perfect; the more depressed and equal, and the plainer the superficies shall be, the lesser of perfection is in that melted Metal. The trial of this thing is easily made, by which it is found, that among all the Metals Gold is chiefly moved on the Test, or in a Crucible, by a round or spherical motion; next Silver; next to that Copper; next to Copper Iron; after Iron Lead; and lastly, after that Tin.

The same difference of perfection and imperfection is shewed by the pouring of a melted Metal upon a Porphyry stone, or any the like well levigated, and put into a Kettle of Water, so that the water may not touch its superficies, which is to receive the melted Metal: This therefore being poured out upon the said Stone, leapeth and divideth it self into many grains, greater or lesser, more round, or less round, according as the Metal shall be more or less pure. But of all the Metals, there is none more imperfect than Tin, which by effusion upon such a Stone, very rarely disperseth it self into grains, but if the effusion be dextrously made, it dilateth it self in breadth in a very thin form, like to writing Paper, so that it may be writ upon (by a stile or stift) like Paper, and folded and sealed, and sent to others, after the manner of other letters: Such letters made of Tin, are hurt by no Water, so that they may be of great use, where necessity requireth secresie in sending letters.

But that Tin spreadeth it self into such broad leaves, and doth not separate into grains, after the manner of Gold and Silver, the reason is its imperfection, which its before-mentioned signature evidently argueth, containing but little of roundness, and taking the greatest part from the square.

The knowledge of a metallick perfection is also acquired from the rotundity of the metallick motion in the Examen of Saturn, or the separation which is made by Lead in a Cupel, where Gold, before all the rest boileth with a spherical roundness, and all the lead being sent away in fume, by the violence of the fire, remaineth on the Cupel or Test, in a pure, round, or spherical body, especially when there shall not be too great a quantity of Gold.

Silver doth not answer to Gold in its round body, in which it remaineth, yet it exceedeth Copper in roundness, which sometimes also remaineth pure and round, if it be in a small quantity.

Iron and Tin do not admit the Examen of Lead by the Cupel, for indurating the Lead, they deprive it of all flux, so that by combustion it is reduced into a powder.

Argent-vive is by the Fire wholly driven away into the Air, in which nevertheless keeping a perpetual flux, its signature of perfection may be judged of in the Cold, which perfection exceedeth that of the other imperfect Metals, and cometh near to gold and silver; for being diffused into small grains, it exhibiteth in running a round or spherical body, imitating melted Gold: So that it is not without reason, that the Ancients in its signature have used the signs of ☉, ☽, and a square; being within wholly Gold and Silver, if it be coagulated; the truth of which many Experiments have demonstrated to me, made by the Waters of gradation, as they are called; Experiments, I say, which I have performed in small Instruments, for hitherto I could not make them in great ones, and in a large quantity. If any young man shall have a desire to try the same, let him in the first place beware that he use not corrosive and eating waters, and by this means render the Argent-vive more fugacious.

It behoveth that he seek and know true sulphur, which if it shall be red, he shall also bind it with a red bond; but if white, he shall preserve its colour constant, and bind it with a white bond; otherwise it is wont to vanish in fume.

These few things I could not pass by, but signifie to the studious of the Divine Signature of Metals and Planets. Let every one occupy the powers of his Ingeny in the exercise of this Science, that he may become expert in the wonders of things, especially of those which lie hid in the words or names imposed upon things signed by the Ancients, who have found out great Secrets, as well Celestial as Terrestrial, and have comprehended them in those. Some such words of the Ancients I would have interpreted here, but that in so doing I should have divulged those things which are not vulgarly known, for which cause it is better to pass them by in silence. He that will bend his endeavours to so great a Science, may obtain many wonderful things; but of these enough; it sufficeth at the present to have laid the Foundation, the rest I leave to him, who being prompt to the study of seeking, shall bring his mind to the acquiring of this knowledge; if he shall once get into the right path, he will find out more than he seeketh or desireth. Also Mountains, Woods, and Countries, by their signatures do not only indicate the Treasures and Riches, given them by God, but are also wont to foretell their own Fates, as their Rise, Encrease, and Destruction. It remains, that we briefly examin, and take a short view of the signatures of salts, with what notes or marks they are signed by God, and also by what they signifie their natures and properties; for without doubt, they have their signatures, and especially the common and vulgar Salt, the which, wherefore should it not have its signature, seeing that it is the original of all other things? There is not found any Herb or Weed so vile, any Worm so abject, which wanteth its marks given it by God, by which it manifesteth to us its nature and virtues. I have above indicated the Sun by a Circle, and Salt to be designed by a square added to it: and in the Sun and Salt all earthly things as Vegetables, Animals, and Minerals, to have the beginning and end of their generation, propagation, and encrease; also all things being risen from the sun and salt, to be signed by the Almighty God, with certain signatures, from which their nature, powers, virtues, and properties may be known; neither have I only asserted, but also affirmed, that all the Mysteries of Languages and Words may be searched out and known by those signs, to wit, the Circle and Quadrate.

These things are so certain and true, that they are beyond all confutation, which I will make plain to every one, by one only Argument, not exceeding the Capacity of a simple Boy, if the envious Brethren of Ignorance, being lifted up by their great pride, shall refuse to undertake it. That the Sun is conveniently and appositely signed with a Circle, no man will deny, because it never sheweth it self to the sight in any other figure than a round fiery Sphere, which sign being attributed to the Sun, by the Ancients, so remaineth even to this day.

The Ancients have also signed Salt with a square, which by the length of time, and the negligence of men, hath vanished, so that every one hath signed the species of salts according to his pleasure, one in this, another in another manner; and by this occasion peculiar Characters are invented by almost every Chymist, whence one useth not that which another doth. But at this day among them, for the most part, Salts are signed in the following manner. The common Kitchin Salt hath the Character of a Circle, cut by a line transverse: Salt-petre hath a Circle representing the form of an Egg, and cut by a line drawn from the top to the bottom; But who was the Author of those Characters to these Salts, I know not, neither is it much matter, whether a man know, or not know it; but without doubt they were men who had never seen Salts brought to their highest Purity: For vulgar salts, as they are every where found, have not their proper figure and form which they ought to have, and which they obtain after their cleansing: So the vulgar and simple salt, as it is made from the Sea, or salt Fountains, or dug out of the Earth, hath not its true and proper signature, neither can it have, by reason of its many earthy feculencies; but after all its fæces are removed, and it hath obtained a great purity and cleanness, its own true signature, to wit, a square then appeareth, and indicateth the sign which is due to it. I have already demonstrated this to be true in my Treatise of the Nature of Salts, where I have taught by what means every common Kitchin Salt is to be so purged, that it shall be no longer rough, foul, obscure, and astringent, but clear and transparent like Crystal, both in small grains, and greater pieces, of a sweet savour, and a square or cubical figure, and which way soever it is thrown, alwaies exhibiteth four Angles, like to a square, as if it were formed by Art: Going forth in this most pure form, it seemeth thus to speak to Mortals: Here ye see my true and natural form, given to me by the Sun my father, in the body of the Water my mother, which the Earth indeed hath covered with a rough and vile Garment, but Art hath again taken it off (praised be God) restoring to me my pristine form, to the future advantage of many sick; therefore as I was created from the beginning, so now I appear, without any impediment, to perform those things for which I was appointed by Divine Creation.

If the Sun in the Firmament could by any accident be so defiled and corrupted, that he should lose his Light, it could in no wise be that any thing in the whole World could remain alive for one day. Which thing Experience it self sheweth us, when the Moon interposing between the Sun and our Eyes but for one hour, depriving us of his Rays; in which Case the Sun in no wise suffereth, nor is in any manner corrupted, but only hindred for that little time, from transmitting to us his vivifying Rays. Therefore if so small an Impediment in the Orb of the Earth can cause so many Diseases, and other Incommodities to men, why should not also the fæces obscuring Salt, eclipsing its natural form, and rendering it more ignoble, be a detriment and impediment to its Powers and Virtues? Let every man judge, if a gross and impure Salt can be as commodious to all Men and Beasts, as that which hath been restored to the highest purity of its Body.

Seeing therefore that it is the great interest of Mankind to enjoy such a pure Salt, I have determined to prepare a quantity of it, according to that manner of purging it, prescribed in my Treatise of the Nature of Salts, that I may be able to accommodate many therewith. I have hope, that at length the Eyes of Mortals will be opened, that they may see how for a long time they have been seduced by blind Leaders, and finding this, will have a greater regard to their own health. Truly there is but a very small Labour and Cost required for the cleansing of common Salt, to free it from its earthy fæces, and render it clear, transparent, and in the Water of a Cubical Figure, and that without the addition of any foreign thing, only by solution, filtration, and coagulation of its own proper spirit.

If by these Operations you shall bring salt to its highest purity, you may boldly assert, that you have acquired such a salt as the pure Sun operated in the pure Water at the beginning; when the Sun, seated in the height of the Firmament, would very freely perform his Office, yet being hindered by gross and turbid Clouds, interposing between him and the Earth, whereby he cannot render us partakers of his all-warming Rays, we ought not to impute the fault to the sun, inasmuch as he is not in fault, but rather to those thick and dark Clouds, which hinder us of his splendour and efficacy.

So also is it with Salt, which would freely exercise the Gift bestowed upon it by the Almighty Creator, were it not hindred by its terrestrial fæces; therefore this impediment is not to be attributed to salt, but to the intervening fæces, which hinder its salutary virtues. If it were in our power to remove those thick Clouds from the sun at our pleasure, as it is to separate the earthy fæces from Salt, we might every year make our selves a very commodious Summer, which nevertheless cannot be done, seeing that God the great Pater familias, hath reserved this alone to His own Power.

As for the signature of Salt-petre, that certainly is very unequal, by reason of the great diversity of this Salt, arising hence, that it is well or ill purged, is defiled with more or fewer fæces, or other strange salts. The Common, which is required for the making of Gun-powder, is never perfectly pure, but alwaies mixed with other Salts, which cannot be separated from it by the accustomed and usual manner of solution and coagulation: Hence also you shall find no salt-petre, which can have that true and genuine signature, which God and Nature hath given it.

For by whatsoever vulgar labour and pains the Salt-petre which is got out of Stables, is purged by Solution and Coagulation, it is yet impossible that it should obtain its due cleanness and signature. But to acquire that, it behoveth to use the following Operation.

First, some pounds of Salt-petre are to be taken, which are to be purged by Solution and Coagulation, and that to be so of ten repeated, untill it acquire that purity which it is wont to admit by this vulgar Operation. Being so cleansed, it is to be divided into two equal parts, and one of them to be mixed with white Potters-earth (or Tabaco-pipe-clay) of which little Balls are to be formed, to be dried in the Sun, and put into a Glass Retort well coated, or an Earthen one which will hold the spirits, that the pure spirit of Nitre may be Elicited by Distilation, and received in a large Glass adjoyned to the Retort, containing some Water, into which the spirit entreth freely. The other part of the cleansed Salt-petre, being put into a Crucible, is to be reduced into a fiery fixed Salt, by the casting in of Charcoal, Tartar, or the Stellate Regulus of Antimony, then to be dissolved in rain Water, and filtred through brown Paper: So much only of this Liquor of fixed Nitre, is to be poured drop by drop to the distilled Spirit of Nitre as will suffice for the fixing it. This Operation stirreth up a great noise, hissing and bubling, which ceasing, admonisheth to leave off pouring in any more, and indicateth that those two contrary Natures, to wit, the acid spirit, and fixed liquor of Nitre have mutually satiated one another, and the corrosive spirit hath lost its corrosive nature, and the fixed fiery liquor its fiery quality, both returning to the pristine nature of Salt-petre. From this liquor, the Glass being imposed in sand, the unprofitable Phlegm is to be distilled off so long untill a Cuticula or thin skin appear at the top of the matter, the sand being cold, the glass is to be taken out, and set in a cold place, and let stand for one night to shoot into long and sharp Chrystals, to be freed from the rest of the liquor, by pouring it off. This liquor is again to be freed from its unprofitable Phlegm by distillation, and again to be exposed to the cold to Chrystallise. Whatsoever shall remain after every Operation, is again to be Evaporated in sand, till the Cuticle appear, and to be reduced to Chrystals in the cold, which Chrystals may be used as common Salt-petre. The Chrystals of the two first Operations, are once more to be dissolved in Rain Water, Filtred, Evaporated and again Chrystallised, which are now white as snow, and extend themselves into length, thin, sexangular, and so equal, as if they were smoothed with a Plain: For not the least roughness or unevenness is to be seen in their superficies, but they Exhibit the true and natural signature of Salt-petre. If any one shall be desirous of bringing this Salt yet to a higher purity, he may again divide this purified Salt into two parts, and from one draw the Corrosive spirit by distillation, and fix the other with Coals, and destroy both by Commixion, repeating the Operations as we have already taught, he will prepare a Salt-petre far more Excellent as well in Chymical as Medicinal Operations, as is manifest in many places of my writings.

If you Operate rightly all the Chrystals, none excepted, will be straight, sexangular, and equal in length, without any roughness, or unevenness, which is the true and genuine signature of well purged Salt-petre.

NB. The fixed liquor of Nitre, being left in the Air for a long time, and afterwards Evaporated to a Cuticle, shooteth into small Chrystals, representing the Effigies of Stars, whose figure appeareth in a rotundity so neatly and pleasantly Constituted, that those six Rays proceeding from the little body in the center or middle, seem to be most exactly disposed and distributed to an equal distance and length, as in a circle. Truly it is an admirable and stupendious work of Nature, and a signature very unlike to the former, in as much as the six Angles of this, are comprehended after a Circular manner, but in the other they extend themselves only in length and sharpness. Those things which we have here delivered concerning the true signature of common Salt, and Salt-petre, the same are also to be understood of the signature of other Salts, which must be free from all their sordes and fæces, before they can shew forth their true signature.

Vitriol and Alum, which always shoot in a knotty and uneven Figure, after they have laid aside their defilements, exhibit clear and pellucid Chrystals, which yet will be much clearer it purged by several Operations. Yea, being reduced to their highest purity, they put on a Cubical figure like common Salt, nevertheless in Elegancy, Beauty and Pleasantness, giving place to that. Hence it is manifest, that nature is always ready for the gracing and adorning of her own fruit, if a helping Hand be afforded her by Art.

Before I put an end to this Treatise of the signature of Salts, I think it fit to point out in what degrees of Dignity, those two Words Sol and Sal differ, and are distinguished.

The word Sol, containeth two Circles and the half part of a square, O. is a whole Circle; S. hath two semicircles, which being conjoined, make an entire Circle; this being cut in the middle, and the half of the section turned upwards, towards the right hand, and the other half downwards, towards the left; giveth two semicircles forming the Letter S. L. is the half part of a square.

The word Sal hath only one Circle, to wit, the Letter S. consisting of two semicircles: Also one square, constituting the Letters A and L, which argueth that the good which is in Salt is partly tempered with the other Elements, and partly combined with Earth. The Sun far exceedeth Salt in purity, nevertheless it is not absolutely perfect because the Letter L containeth the half of a square, which sheweth that it cannot be endowed with an absolute and perfect purity, neither is it as Telescopes at this day demonstrate, by whose help those solar spots have been observed in those times. Neither also ought it to have an absolute perfection, the which belongs only to God, and not to any creature, in the number of which is the Sun: Nevertheless that he is the purest of all creatures, there is no Man dare deny. Hence it came to pass, that the ignorant Heathens, attributed to the Sun Divine Honour, thinking that besides the created, there was as yet another uncreated Sun; That is, the Omnipotent God himself, the Creator of the Elementary and shining Sun, which according to the Words of Christ shall also perish at the end of the World. By a like reason there is a twofold Salt, viz. one Eternal, Divine and Celestial; the other Terrestrial and fading. And as the Holy Spirit proceedeth from the Eternal Light, and Divine and Celestial Salt, for the warming and enlightening the Hearts of Men involved in darkness and for the defending our souls against the crafts and deceits of Satan; so also from the Elementary Sun or Fire, and the Terrestrial Salt, proceedeth that most noble saline spirit for the strengthening of humane Bodies, defending them against various Diseases, and preserving them in good Health. Therefore there is an Eternal and Divine Sol, a Celestial Sal and Holy Spirit; and also an Elementary, frail Sun, Salt and Spirit. But it is our Duty to Love, Praise, Honor, and Adore the Eternal Sun, and to him to commend the health of our souls. And to use and enjoy temporal and fading things for our necessities, with thanksgiving.

But before we undertake to expound such excellent places, it behoveth us to invoke the divine Being; that, that which cannot be fore-known by any Augury and Divination, we not erring, but being led by the Divine inspiration and instinct, may at length expound; seeing that in the treating of things so Divine and unspeakable (that being wanting) if we should erre, in might be unpardonable, but if we shall piously and happily prosecute the matter, universal thanks and praise may be given to God alone, and to Christ the great giver of Salt. First, therefore we are to shew what the Celestial Salt is, and by what means it may be distinguished from the Terrestrial Salt, of which Christ speaketh in the Gospel. And because the Evangelical Words of Christ will be of great force to us in the speaking of it: And seeing that Christ when he would grace the Apostles with a high Title, called them the Salt of the earth: we think it not improper to call him the pure and undefiled salt of Heaven. For there is scarce any thing of so many preparations of an inferiour nature which excels the (as it were) Divine strength and efficacy of Salt in this part: For Christ and his blessed Humanity is the only Salt that is placed upon the Table of the Blessed. In whom Salt is the fullness of his infinite, inexhausted, and neverending divinity; which abundantly filleth both Heaven and Earth and all things therein; and then again making himself palatable to us, he exhibits himself to be tasted most sweetly by all Men. For from that all things that are, and ever were and that shall be hereafter, have both received their being, and are made perfect, and without it could not be, for his Divine seasoning, or become palatable to the seasoner.

So this salt endeavours to express his, in whose name are both in Greek and Latin three Letters in one syllable; or rather to adumbrate this one and the same Divinity common to the three Persons. For tho’ the Divine mystery and sacred things are shut up in Letters chiefly with the Chaldees and Hebrews, because GOD spake by them: Yet they don’t always want the Elements of the tongues, especially the Greek, which was both derived from them, and words construed from these things are not imposed from their power but from their propriety, as Plato the greatest of the Greeks supposes; For that the divine infinity and Immensity is exprest and explicated in Greek letters, is shewn in the Apocalyps, Cap. 1. where John saw and heard our Lord Christ preaching of himself, I am α and ω, the Beginning and the End.

For as the sun, when it lightly touches with its perspicuous light, by that its image and splendour it is forthwith given: So the Heavenly and Infinite Divinity, with all Goodness, as it were His Brightness, does not only leave His imprest Image in the things themselves, but also in Letters, with which those things are enlightened and made perspicuous. The like we have found in Salt, design’d in Greek notes; for that which in Latin is called Sal, in Greek is called ἄλς, express’d by the same Letters, though chang’d in order, and extended in three Letters, but one Syllable; but the Greek word expresseth both more plainly.

For the first Letter of it is α, which by its infinite roundness, as with two Horns, seems to be brought into the following Letters; which note plac’d with the Holy and Divine Trinity, signifies the first Person of it, to wit the Immense Father: Who as άλΦα, is an infinite beginning in himself; so the same pours out and infinitely communicates his Nature to other two Divine Persons proceeding from himself: in one of which by Generation the Son; but in the other by inspiration he produces the Holy Ghost. And further, the α shews it self, its certain divine Operation follows that Eternal, Infinite and never ending Power of the same Mighty Father, which also he sometime pour’d out from his Almighty Infinity, to procreate the Universe. As also in two horns, I mean Benedictions one is found to be in Creatures by the Creation of things; and the other in their Preservation; both by the Wisdom of the Omnipotent Son, and by the Goodness of the Holy Spirit.

But the middle Letter λ, is a Note full of sweetness: which is expressed with a Face, round, and composed for Mirth; and its Figure is not unlike a Circle. For from the superior Angle two sides stretching backwards, seem to make a Triangle, yet without a base and without end, as the Letter it self expresses. Which note again relates to the same Trinity, and represents the second Person of it, to wit the Son, or Word proceeding out of the most sweet Mouth of the Father: In which, two eternal Relations, as they call ’em, as to Infinite sides, are found: the one whereby he relates to the Father, from whom he proceeds by his eternal Generation; the other whereby he is Related to the Holy Ghost, whom he breaths together with the Father by an eternal and infinite habitude, and without any intermission.

But this note λ, I mean Christ the Son of GOD, and Mediator between GOD and Man, is never when time presents, wanting in his most beneficent Actions: that he who had taken the Human nature to the Divine, and was made the Corner stone, might (as he has done) connect the two Walls, to wit the Israelites and Gentiles as two sides, when he built in himself a strong and safe Sanctuary for them both, that flying to Him, they might escape the fearful sentence of everlasting damnation.

Lastly, the Letter ς, concludes this Monosyllable. This note is design’d with a certain sinuous and Circumflext line drawn from hence and thence, which going from the two extreams in the middle, designs as it were two distinct semi-circles; out of which is shewn that they are made and constituted. Which lineament compar’d with the Trinity it self, adumbrates the third Divine Person, to wit the Holy Ghost. For that spirit proceeding out of the Bosom of both the Father and of the Son, by one and the same Inspiration, so knits those two distinct Persons, to whom he is co-equal and co-eternal, by an Infinite tie of Love, that he remaining a distinct Person, might agree with them in their most simple, individual, and immense nature.

But as to the other Persons, so also his Communication is attributed to the Holy Ghost in time; which is wonderfully expressed by the shape of this Letter ς: Yet if we consider its lower extream, which seems as it were to arise of the former Letters of the Monosyllable, that is how it comes to be stretch’d chiefly towards the right hand: then from right to left, is wrested a little by ascending by a sinuous derivation: and thence at last, with the like following obliquity it ends again on the right hand. For the same Holy spirit proceeding from those two eternal and infinite Persons, as from an immense Fountain of Infinity, whilest from time to time he communicates his Gifts to the World, first those on his right hand, that is into the hearts of Men, he pours out to them that are illustrated and endued with the Divine Light of Nature: Then the same Light remaining, as it were bending from the right, ascending a little to the left, he brought forth the Mosaick Law written with the Finger of God, that is Dictated by him to the Israelites. Lastly, leaving the Mosaical Law on the left, he return’d to the right hand, and season’d the Evangelical Law deliver’d by Christ our Saviour, with his most Wise and Loving salt of Grace.

From all which, that which pertains to the business, appears from those three Letters of Sal, making one Syllable; and again, this unfolding it self in those three Letters, shews us, that there is in Sal a certain impress or image of the sacred and Individual Trinity, which we worship, Three in One, and One in Three. Which Trinity we should have had, as an infinite, eternal, and inexpressible thing, commonly unknown, and incomprehensible, and as a most remote Salt, never heretofore put into an humane or Angelick Saltseller, we should have left untouch’d; unless at length the Divine Person of this Trinity, the Word, in taking the Humanity to himself, as it were Salt into a Saltseller, had presented to our taste so much Divinity; for this very Saltseller, both in figure, is covered with the eternal splendour of the Father, as also pointed and illustrated with the embroidered Notes of His Passion and likewise adorned with the Unction of the Holy Spirit is alwaies placed upon the Heavenly Table of the Blessed, to season their Food and solemn Banquets, after an eternal and ineffable manner; for in him all divine, and most sweet relishes and excellent tastes of His eternal Wisdom are season’d anew; for Christ Himself is not only the Heavenly and most Wise seasoner of the most opulent Feast, but also the very seasoning, and thing seasoned, and the Food which is so placed; for by Him his Heavenly Father, the King of kings, and magnificent Lord of lords, who out of His Goodness, and as He loves His good things, gives most liberally to all People a very large measure of Salt, that is, the help of His Grace to seek Him, and ask of Him Heavenly things.

True, that they who are called to the Heavenly Banquet may prepare themselves to come in this measure, and most happily sit down in it; but if (like fools) they refuse to come, the Measure being taken from them, they will be plung’d into eternal punishment. In which respect they may be likened to Flesh and Bones put into a Pot together, and water and salt put to them, hung over the fire to boil, and afterwards brought to the Table: Of which the Bones, which will be neither seasoned by salt, nor softened by water, are thrown under the Table, to be broken by Doggs; but the Flesh, because it is made tender by heat and water, and takes the seasoning, is again sprinkled with a purer salt on the Table, and eaten with the greatest pleasure: For as Bones are to Flesh, so are Evil men mingled with Good: Of which these, when they will neither relish the Salt of Divine Grace, nor be washed nor softened by pure Water, nor warmed by the heat of the Heavenly Word to be willing to divine things, will by the severe Judgment of the great Taster Christ, at his magnificent Table, be reserved to the most exquisite punishments: Which obstinate and unseason’d Fools, He, for their hardness, finding unworthy his heavenly Table, plucks out from among the Righteous, and throws ’em down into Hell, there to be torn in pieces and devoured by those infernal Dogs, to all Eternity.

But the Good, who have been seasoned not only with the former, but also the later Salt, I mean with antecedent (as we say) and consequent Grace, and are not only adorned with Virtue, but have suffer’d all crosses and afflictions of this Life for Christ: These, as Flesh worthy His Table, the divine Taster offering to God the Father, He seasons with the new Salt of Glory; and though Aliens and Strangers, places them among the Angels and Citizens of Heaven, and with these Commands an equal Mansion of Blessedness to be given to them, though nevertheless they both come to the same felicity, by a different way of meriting it. For from what those above Angelical Citizens, from the very beginning of things, and since first a full desire seiz’d them, they have preferred the Heavenly Suppers of Christ to the mid-day Dinners of the most insolent Lucifer; they have deserved to follow those Oppipary, and (as they call ’em) Princely Banquets seasoned with the most sweet Salt of Grace, and made resplendent with the shining light of glory.

But the Inhabitants of the Earth, and Men, strangers of Heaven, opprest by the great weight of a Body, and involved in the thick darkness, have made so long a Journey to the Country, by a far more tedious way of travelling; for the Universal occasion of desert is not to be snatch’d by those in the Journey of Life it self, and those under the terminative moment following the Creation; but they ought rather studiously and laboriously to take this by a continual and daily period of life, even to their death: Besides that, the Journey to the Country is so hard and wearisome, and exposed to so many dangers, brings so many anxieties upon strangers every where, leads them into so much anguish of mind and troublesome solicitudes, that it is plain, that not humane ability, but divine grace must cause, that strangers are not deficient in the way, or that they do not wander from the true scope or end of their Journey: Which would be the fortune of every one in the World, unless Christ, by divine Counsel constituted the Parochian of the whole World, who giveth to his strangers every where Salt and Wood, doth recreate and refresh them, and also lead them into the way that directs to the same Heavenly Country.

This may suffice to be spoken of the signature of Salts, Metals, and Planets, at this time. He that diligently weighs it, will search Nature deeply enough: If God grant me life, I shall publish a Tract of the Signatures of Vegetables, Animals, and Minerals; also in which I shall deliver many things good and profitable for all sorts of Men.

O Eternal, Almighty, Bountiful, and Merciful GOD and Father, the Heat, Light, and Sun of Justice, enlighten and warm the hearts of all men, overwhelmed with a sleepy numbness, shadowed with thick darkness, and made rigid by an horrid coldness, that they may see, know, love, and fear thee, and give thee due Thanks and Praises for all thy Benefits, and at last awakened, they may receive that sight they had before lost.

O Eternal Word of God, most sweet, wholsom, and palatable Salt, Jesus Christ, recreate and refresh our sick and miserable souls, by thy Divine Virtue and Efficacy, that we being corroborated, neither Death nor the Devil may hurt us.

O Holy Ghost, the only Leader to Truth, who proceedest from the Eternal Fire and Heavenly Salt, comfort all the sudden and desarted Sheep, wandering this poison’d Marsh and Valley of Miseries, among devouring Wolves, and corroborate them, that they may patiently endure their Cross; and hereafter separate them from the stinking Goats, and bring all the Elect into the green and heavenly Pastures, that there they may continually behold the eternal Light, taste the heavenly Salt, and enjoy the fulness of Joy, Peace, Grace, and Mercy for ever. Amen.

THE CONSOLATION OF NAVIGATORS .

In which is Taught

How they who Travel by Sea may preserve themselves from Hunger and Thirst,
as also from Diseases, which are wont to happen to them in long Voyages.

Reader,

OUR SAVIOUR CHRIST hath prescribed to us this Doctrine, that we should behave our selves towards our Neighbour, as we would that he should do to us; yea, that we should love him as our selves: This He hath earnestly commended unto us, as the indispensible Will of God, contained in the Law and the Prophets. But although there be few who consider this, and all men seek only their own, yet one or other is still found, who calleth this duty to mind, and as far as he can, taketh every opportunity or occasion of serving his Neighbour. Although also there may be some who bear a love to others, and desire to assist them with their counsel and help, and yet are destitute of a power of giving them any thing; for no man can distribute more than he hath. Moreover, Covetousness and Envy so far governeth some, who have plenty enough to bestow upon others, that they will do good to none but themselves; of which sort there are many now to be found in the World, and hence Charity towards our Neighbour is wholly vanished.

Seeing therefore that the Almighty, of His singular Grace, hath bestowed on me a small Talent, in searching out the Secrets of Nature, it is, without doubt, to the end that I should thereby do good to others; which Talent I would not bury, but have put to use in writing particularly from year to year, for the publick Good, and being affected towards my Neighbour, have made them publick. I have also determined, if time shall permit, to publish yet more and better things of this nature. But after that some described Voyages to the East and West-Indies, and other far distant places, had happened into my hands, I perceived, not without great admiration what immense daggers occurr on the Seas, not only from Robbers and Pyrates, but also the adversitys of violent Winds, (to pass by many other Calamities in silence) by which the Ship, together with all in it that draw breath, are overwhelmed, and perish: And when I further contemplate those things with an intent mind, nothing seems to me more grievous and intolerable than Hunger and Thirst, or the want of Meat and Drink, which sometimes happeneth to Ships by adverse Fortune: For when they are overcome by the hand of an Enemy, they are wont indeed to suffer the loss of their Goods, but the Lives of the men are for the most part saved; which loss of Goods they may again easily repair by Merchandizing; and although they should be adjudged to death, yet their pain would quickly have an end. But if through an ill fate of necessity one be destitute of Bread and Water, and be forced to tear another in pieces to eat, that is of all the highest misfortune, and death it self were more desirable, than to sustain extremities and miseries of this sort. And although the want of Food doth not so frequently happen, yet the want of Water often falls out, whence Seamen are grievously tormented with Thirst, to whom, as in a most urgent Calamity, Mercy and Christian Compassion ought to be administred; but, Who can carry them succour afar off, and in a tempestuous Sea? And seeing that the Prosperity of Maritime Countries (where for the most part there is no Wine, no Fruits, no Mines, as in the upper Germany, and other places) consisteth only in Navigation, it were very well worth the while that this should be promoted to the utmost. I have therefore diligently considered the matter with my self, and have found that a Remedy may be applied to this Evil, viz. the want of Meat and Drink, by providing in time an Apparatus, or certain matter to be carried in Ships, which is of far greater efficacy in mitigating Hunger and Thirst, than common Bread and Water; yea, is able to prevent and expel that Disease which is so familiar to Seamen, to wit, the Scurvy, which is often a great hindrance to Sailing: So that this matter may be carried together with the usual Provisions, as a Preservative, and in case of necessity, as if the Ship be overmuch harass’d with Storms, or be hindred by other infelicities, or detained longer in the Voyage than expected, it may be taken and used. It were indeed to be wished, that these materials might never be wanted in any Ships, but as the old Proverb hath it, A superfluous Caution never doth hurt; therefore it is alwaies better to have a thing in readiness, which we do not use, than to want it when its use is necessary. But what those materials are, of which I speak, and how they are to be used when need is, I shall communicate to my Neighbour, for the publick Good, not at all doubting, but that this invention will prove highly profitable to many who use the Seas.

The Reader now understands what hath moved me to write this Treatise, viz. the love of my Neighbour, and that I have not composed it only for the sake of some few, but that I have emitted it to the publick, to the end, that those highly profitable Inventions might afford help and comfort to all Mankind, and especially to all that use the Seas, and such who are infirm in their health: Nor do I doubt but that this my sincerity of mind will be a great preservative, comfort, and relief to those who pass the Seas, when they are in danger, by the benefit of which, they may escape various Chances and many Misfortunes, or beware of them for the future: For by this means which I shall here produce against Hunger and Thirst, or other Diseases which are wont to afflict Sailors, it will be found, that what I ascribe to them may be fully deduced to the desired effect. And therefore many Thousands of men may thence receive Fruit and Profit, as long as the World shall endure; so that all who travel the Ocean, and are afflicted with any Disease, ought to rejoice, and give Thanks to God.

Now, if any one should yet doubt of the success of this matter, (which nevertheless is shewed from so clear and irrefragable Fundamentals) I leave him to his freedom, whether he will put the matter into examination, and certifie himself of the Truth, before he give credit to it: Which also may be proved in a small quantity, and not only on the Seas in Voyages, but on the Land also in the House, among both the Sound and the Sick. Therefore let no man vilifie what he doth not understand, but let him commit the thing to trial, and see its reason and quality, before he contemneth it, or pass an immature Judgment, lest his curiosity or imaginary Wisdom from a vain instinct, deceive him, or confound him with shame, when the proof shall shew it to be better than he could perswade himself.

But that in some places I have used obscure words, and have not proposed all things so clearly, as that every man will be able to understand them, let no man wonder at this for I have certain reasons for so doing; for no man will have any prejudice or injury thereby, seeing that nevertheless there are such points of this sort elucidated, which will remain after me safe and sound: Therefore whatsoever the Reader shall here find written, let him esteem it worthy to be received and embraced, as the Gift of God; the which, if I find to be gratefully accepted, more (God willing) shall follow. Also to all those who shall have need, I offer the Medicaments aforesaid, profitable against Hunger and Thirst, and all Sea-faring Diseases, a good quantity of which I will cause to be prepared, that every man may use them that will, and thence satisfie his desire.

Wherefore it is the interest of any to whom I have committed the Preparation of this Medicine, to betake himself to it, and when need shall be, he will not be unwilling to use it. I have not sought my self in these things, being content to serve my Neighbour out of Christian Charity. And although this my good Will shall not be accepted by foolish and ungrateful men, nevertheless God shall have the praise, who hath committed to us a mutual participation of love and good will, which also in his own time will grant the benefit of this to be derived and redound to my Children after me, by some pious Souls, of which I make no doubt, and therefore readily acquiesce in my present condition.

I. Of the Concentration of Corn or Grain. — Of the Use of Spirit of Salt in Ships, against Thirst, and also the Scurvy. — The Great and Effectual Operations which are attributed to the Spirit or Oil of SALT . — The Virtues or most efficacious Operations of the Spirit or Oil of Salt , in which Gold is rightly dissolved, according to Art; or, when it shall be made an Aurum Potabile .

Now to come to the Work it self, we will point out the Remedies, whose use is so necessarily required in Navigation, and which is able to preserve us not only from the pressures of Hunger and Thirst, but also from the injury of Diseases; and they are no other than Corn and Water concentrated, or reduced into a more compact and narrow compass, the one for the extinguishing of Hunger, the other of Thirst; and how they are both to be concentrated, and administred in case of necessity, I will exactly describe and teach. And,

As for this, it is sufficiently explained in the First Part of the Prosperity of Germany; so that it might be here passed over; nevertheless I will make this short repetition.

Make a Malt of Wheat, Barley, Oats, or any other Grain, as is usual for the brewing of Beer, [See the full Description, Prosp. Germ. p. 1. cap. 2.] and extract all the strength with Water, as if Beer were to be made thereof: Afterwards boil this Liquor away gently in broad and shallow Vessels or Coppers, to the consistency of Honey: The Dreggs or Grains serve for Food for Cattel, but the inspissated liquor or juice may be commodiously carried by Sea, and at pleasure may be made into Beer with a mixture of Hops and Water. And because for the most part eight Tuns of Grain afford one Tun of the inspissated Juice, every Tun of Grain maketh a Tun and an half, yea, two Tuns of Beer, for every Tun of Liquor maketh at the least eight, ten, twelve, or more Tuns of Beer, according as you will have it stronger or smaller. Therefore it is easier and cheaper to carry in a ship one Tun of this Juice, than ten or twelve Hogsheads of Beer, which easily corrupts and grows sowre; but on the contrary, this Liquor being kept from the Air, retaineth its goodness; and this is of singular advantage, seeing that good fresh Beer may be made of this juice. To this also belongs another great Commodity, viz. that if this Juice be mixed instead of Water, with Wheat flower, and baked, it makes an efficacious Bread, which affordeth far more nourishment to sailers than their common Bread, and containeth in it self so great power, that it can refresh and cheer the Sick: For which reason our Ancestors did not in vain use to temper fine Flower with clarified Honey instead of Water, and make Bread thereof, which they called Cakes of Life, because they were a great support to the Humane Body, and as it were excited the Life it self: But in our daies all things being subservient to Avarice, you may see those sweet Cakes, made up with common, impure, and unclarified Honey, which cannot generate much good blood, or juices; but this our Bread will approve it self to be of a greater sweetness, nobility, and efficacy, inasmuch as the elicited juice of Grain, affordeth a far better nourishment than Honey. But if any desire to proceed farther with it, this concentrated Liquor of Corn will yet afford a greater utility, viz. if being inspissated or brought to a thick consistency, it be mingled with fine Flower of the best Mault, and Bread made thereof, which after it is baked, is to be cut into pieces, and again put into the Oven, till it be dry and hard, and then put up into Chests or Hogsheads, to preserve it from the Air, and so carried to Sea; for then this Bread, when necessity requires, may be infused in warm Water with a few Hops, and excited to the separation of its fæces, and it will acquire the substance of Beer: But that which doth not pass into the Liquor, nor become Beer, may be heat in a Kettle, and some Butter put to it, which will very much comfort the languishing stomachs of Seamen, as well, or better than the eating of Bread softened in Beer. But in regard that bitter Potions are not agreeable to all Palates, it may also be made into Beer without Hops, by mixing the bread with good water only, and afterwards boiling it for the evaporating the more phlegmatick part, which will have a pleasant taste. But this Bisket also, or twice baked Bread, may be ground small in a Mill, and put up close in Casks, and preserved on shipboard. Afterwards, when need shall require, you may temper it with warm water, and in an open Hogshead (which yet must have a bottom) suffer it to settle, and clear it self; so the flower ascendeth upwards, and the water attracteth the sweet liquor, and hence becometh excellent and wholsom Beer, which if it be drawn out at the bottom of the Hogshead runneth as clear, as if it had been made some Months; for there is now a separation made of the pure part of the Bread, from the impure or gross, and when that which is fine is drawn off, the gross part may also be drawn out of the Vessel, which being boiled with butter, affords a singular pleasantness to the taste; yea, also is of a greater salubrity, and better digestion in the stomach, than Pease, Beans, or French Barley boiled: So that here is nothing lost, Bread or Meal of this sort affording good Beer, and also a wholsom Food to eat. And thus on shipboard one may at any time of the year not only have good fresh Beer, but also thence may be made good Vinegar. And this may suffice to have briefly taught the manner of mitigating Hunger and Thirst by concentrated Corn.

I shall now treat of the Cure of Diseases, to which Seamen are liable, and which often bring death.

Now, if you regard the Nature of Man, you shall generally find, that he useth no measure or mediocrity in eating and drinking, but rather puts down so much till his belly will hold no more. Which Vice one man obtrudeth upon another, under the shew of kindness and good-will, from an old custom and enormous abuse, although in this one offends more than another. Therefore while the Appetite is more liberally indulged, than admitteth of a good digestion, the Liver assumeth a Chyle which is scarce half concocted: Whence also a gross blood is generated; and so in process of time the Viscera are filled and obstructed with crass and viscous humours; hence they cannot perform their office as they ought, but rather many and divers Diseases do arise, according as the heap of crudities encompass the Flesh covering the Joints, obstruct the Veins and Nerves, and deprave all the mediums of nourishment; therefore when the Evil cometh to that pass, and grows prevalent, the whole body is sensible of it, but chiefly in that place where it fixeth its seat: And hence necessarily one part suffereth by the hurt of another, till at length all the powers go to decay, and the whole body languisheth, and cannot help it self, and unless succoured by Art, dyeth.

For these causes Physick was invented, that those Diseases arising from intemperate eating and drinking, might be met in the way, the perverse Enemy or primogenial Vice of the body be removed, the viscous and phlegmatick Saburra of the depraved humours dissolved and opened, and the oppressed Members expurged, that so the body may again recover its former healthful estate; the which is wont to be done by divers means, and in various manners, according as the Physician understandeth the Disease to be, so he also affords his help, viz. taking it away by Evacuations upwards or downwards, by Sweat or Urine, or by other means, as the nature of the Disease requireth. But by which way soever the recrements of the malignity be dissipated and expelled, and the inward parts be freed from them, it is well, and the Physician hath performed his Office, also meriteth Thanks and a due Reward. Therefore whosoever well understandeth the nature, rise, and birth of diseases, and also possesseth a good Medicine, or can obtain one, is fitly qualified for a Physician; but he who knoweth not the disease, nor is also furnished with fit and efficacious Medicines, nor knoweth how to obtain them, grievously erreth by trying Experiments so long, till the Evil more and more encreasing, the Sick at length expires; the which is so well known that it needeth no proof; so that many who have contracted diseases from immoderate eating and drinking, are afraid to commit themselves to an unskilful Physician, but chuse rather to cure themselves by abstinence and fasting, which way is indeed safe, although it be tedious and full of delay.

Others again use vulgar and trifling Medicines, and yet recover their health, tho’ late, thinking that this happened by the use of their Medicine, when nevertheless the length of time, and the sparingness of their meat and drink, during their illness, whence the superfluous pravity of humours hath gradually wasted, hath effected this; which also sometimes happens to those who take no Physick; but by how much the greater the pravity of the humours is, by so much the longer it will be before Nature will be able without help to overcome and expel them. The which, if it take 4, 5, or 6 weeks to accomplish, a Physician (by the benefit of good Medicines) might effect it in 2 or 3 days. So great is the difference between a Cure which Nature performeth in a long time, and that which is quickly done by Art.

But here it may be objected, that all diseases take not their beginning so much from an evil and superfluous humidity, as from manifold other causes, one being derived from this, another from another cause. To this I answer, that all those affects of the Body which exist in the skin, and do not proceed from external accidents, as wounds, bruises, falls, &c. whence the bruising of the body, and also Death, at length happens, do draw their original from the intemperance of eating and drinking, which administer occasion, and furnish matter to noxious humours, which hence occupy and infect divers Members; for one part affecteth another, till the whole body abounds, and is imbued with a multitude of viscous humours. When the Stomach is over-gorged, and its tone is spoiled, it contracteth cold crudities, and falls into a dangerous estate, How then should it rightly digest the Food? and, What good can it transmit to the Liver? And seeing the Liver receiveth nothing but what is evil and depraved, What can that procreate of good, and diffuse throughout the whole body? Therefore as I have said, one Member must suffer by another, till the errour become common. Whilst a Tree or an Herb in the ground remains temperate, that it be neither too wet nor too dry, its root draweth from the earth virtue, and imparteth it to the trunk, and the trunk to the branches, leaves, flowers, and fruit, and is able to produce fruit conducible to health, for many years. But if the root be ill placed, the Salt being ill disposed, whatsoever the stock there finds, it associates to it self, and also comnmunicateth the same, and no better to the branches: And if it stand too wet, it brings forth an insalubrious Fruit, which by reason of too much moisture, falleth off before it is ripe, in whose stead fungous protuberances arising from putrefaction, spring up, and such Plants do not endure long.

Again, if the Root stand too dry, it cannot thence have juice sufficient to nourish the Tree, and bring forth Fruit, but will by degrees wither away and die. So also it is with Men, and their Diseases; for according as their Bodies are treated, they are healthful and fruitful, or else diseasie. Now seeing that I have proved Diseases from redundancy or humidity, or from driness, it will be easie to provide preventive Remedies against them; or if any errour or delay should happen in this, it may be amended in the curative part, by which the Evil may be abolished. These are required to be of that nature and property, that they attract the superfluous and pernicious humours from all the Viscera and principal Internal Members of the whole Body, into the Ventricle, conciliate a new concoction or digestion, separate the pure from the impure, adjoin the one to the Liver, and eject the other by Seige: And so the body is not only freed from depraved burthensom humours, but also recovereth its strength, and is cured of all Infirmities. Which manner of Curing, at this day, the more the pity, is known but to few; seeing that it is not to be effected with common Herbs, but somewhat better is required, than what the Philosophy of old Women prescribeth: Nevertheless there is a great efficacy in certain Simples; as may be seen in Hellebore or Helleboraster, by whose benefit the Ancients prolonged their lives, by the daily use of a certain dose of it. Moreover, Tabaco where it cometh to maturity, effecteth things to be admired, being rightly prepared and administred; yea, even that which (being crude) is taken in Pipes, cooleth and refresheth the body, and also in some measure relieves against Hunger and Thirst; which common experience daily witnesseth. But whence this Virtue happens, Tabaco-takers neither know nor care, but acquiesce, in that they either receive pleasure or profit by it: Therefore, if Tabaco, or any other vulgar Plant can perform so many and so great things, being yet crude, without any preparation, What would not an Extract or concentrated Essence of all the Vegetables do, being rightly made? which nevertheless ought to be of that nature, that it may not only dispel every heap of malignant humours, but also strengthen the inward parts, and preserve from all things which may happen in the generating of a Disease.

Such a Medicine is that which I here present to all those who continually use the Seas, and besides the Scurvy, undergo many other Diseases; by which they may not only efficaciously protect themselves against the assaults of Distempers, and hinder their progress when already began, but also under the present want of Meat and Drink, may make sound an infirm body: But how, and from what Ingredients this Euporist may be made and prepared, needs not to be manifested to every one. This is a great Gift of God, which ought to be honoured, and not prostituted to the Unworthy. Let it suffice at this time, that such a Medicament may be obtained at a small price; I will not suffer it to be buried with me, but will leave it to others, who may keep it, and sell it to those who desire it at a reasonable rate.

This is given in form of an Electuary, and may be taken for a Preservative, daily, or every second, third, or fourth day, as occasion requireth, in the quantity of half or a whole Pease, upon an empty stomach, fasting two hours after it, if need be, but if not, Food may be taken presently after it, although it is better to abstain some hours: But when a Disease hath already invaded a man, whether it be Fever, Scurvy, Headach, Catarrh, or any other Disease infesting Seamen, let the Patient forthwith swallow down of this Electuary the magnitude of an ordinary Pease (for it hath no unpleasant taste) and sweat if he can; if not, let him keep however a very moderate Dyet all the day, and in Summer time, as much as he can, avoid the intense heat, and in Winter, the extremity of Cold; the next day let him take the quantity of a Pease or two, and so let him encrease or diminish the dose, according to the state of the Disease. These things being well observed, all Sicknesses will give place.

If a man carry with him but half an ounce of this Medicine to sea, in a long Voyage, he will possess a Panacea, both for the preventing and curing all Diseases incident to his body.

This is of very great use and profit especially for Masters of Ships, to whom I also highly recommend it as such, and not to them only, but also to all the Inhabitants of the Earth, to whom it promiseth no less success. If a Medicine can be invented, (besides that universal one of the Philosophers) accommodated to all diseases, truly this is one, and will perform all, or even more than I have attributed to my Catholicon in the Second Part of my Pharmac. Spagyr. that is a Powder, but this, of which I now discourse, an Electuary prepared of certain good Ingredients and Sugar. I affirm again, That there is no disease, whether internal or external, for the curing of which this Medicine doth not suffice; for it doth not only resist the Fever, Scurvy, and Pox, but even the Gout and Leprosy it self, provided they be not too much fixed and radicated; yea, although they be very inveterate, and cannot be throughly rooted out by this Medicine, nevertheless it gives relief in them, and renders them more tolerable, and hinders the accession of the daily fits, and keeps it under. Certainly where this Medicine can yield no help, Nature must be wholly ruined and tired out. What I have here written, is the Truth, which I am able to prove by experience; however it is free for every one to believe or not believe me, as he pleaseth: Christian Charity to my Neighbour hath compelled me, if it be well taken, it is well, if not, I have done my part, and discharged my Conscience. Nor will I insist any farther on the praise of this Panacea, I have said enough to those who believe, or can understand me.

And thus I have set before the whole World, that Medicament which can preserve from, and cure the most grievous Diseases accompanying Ships and Voyages, and also relieve in the extremity of Hunger.

This being done, there yet remains another Remedy whereby the Body may be relieved, and refreshed in extremity of Thirst, when drink is wanting; and this is done by Water concentrated, which is of so great virtue, that it giveth such a refrigeration to a thirsty Palate, that in the whole World there is not the like. Seeing therefore that in long Voyages Water is often wanting, and putrefieth and stinketh, it will be very necessary here to declare and shew, how Thirst may be restrained and rendered tolerable in time of necessity. Then also how common Water may be preserved from corruption; moreover, that one Tun may effect as much for the quenching of Thirst, as otherwise 2 or 3 Tuns of common Water can. Which is not only my saying, but the Truth it self; as I will here prove by manifest testimonies: And this is to be done as I have said, by Water concentrated and coagulated. But what that is, I will first shew, and then by what means it is to be prepared and used.

To explain the genuine Property of concentrated Water to many, may seem unnecessary, in regard that Seamen are not skilled in such discourses, nor careful about them; and that they rather belong to Philosophers, and the Contemplators of Nature, that they may render the knowledge of them familiar to themselves: But this Treatise without doubt will come into the hands of wise and experienced men, as well as into those who use the Seas, and therefore perhaps I shall not lose my labour, if I somewhat more exactly describe the nature of that water.

It is sufficiently evident to all those who have saluted but the Thresholds of Nature, that the Omnipotent God, in the first Creation of the World, hath separated the Elements from the rude Chaos, as also the Elements from one another, placing the Earth in the bottom or foundation of the Center, and over that the Water, over the Water the Air, and over the Air the Fire; so that every of them holdeth its own receptacle and seat, from whence, without the will of God, it cannot recede. Nevertheless, we find that one alwaies participates of the other, and none is found without another, although one be predominant and visible; but the rest exist in it invisibly, and by the skill of an Artist, may visibly be deduced from it. So from the Earth we elicite Air, Water, and Fire; from the visible Water, natural Earth, Air, and Fire; again, from the Air, Earth, Water, and Fire; and from the Fire, Air, Water, and Earth. Hence the Elements are continually circulated from one species into another, which indeed we do not observe or perceive, and no Element can want an Element, but draweth its life and nutriment from another. The Fire cannot burn without Air; the Fire operateth upon the Water, and of it maketh Air; the Water resteth in the Earth, and moisteneth the same; the Fire impregnateth the Air; the Air insinuateth the Seed into the Earth; the Earth nourisheth and cherisheth the Seed unto perfection, and afterwards bringeth to light what it hath conceived, and carried in its belly.

These things are only hinted at by the way, and not without cause.

But to return to our concentrated water, that we may explain its nature, know, that water is the principium or beginning of all the Elements; which thing is sufficiently manifest, and may be seen daily, especially in the subterranean Mines of Metals, whose inward bowels are so penetrated, that there is not only water, but we also see it to be quickly transmuted into various forms of Mineral Bodies, the which without is familiar; and the more limpid or clear the water is, the brighter Stones and purer Minerals it generateth: Of which you may read more in that Treatise, [The Second Part of the Mineral Work] where I have described the generation of Minerals; also that Flints and Sand, in the Earth, Rivers, and Seas, receive their encrease from water, is sufficiently manifest; for all sand was primitively water only, and hath passed out of water into hard sand or stones, and into which it may again be changed. But this is not to be used as a Remedy against Thirst, because it is now too hard, and difficultly returneth to its first matter, viz. Water, except by the benefit of another subject, which is a medium between Sand, Flints, Crystal, and common water, viz. Salt, which hath an agreement with the nature both of common water and that of stones, and may be easily changed into either of them; as you shall hereafter hear. But this concentrated water, which I here propose for the vanquishing of Thirst, and refreshing of the body, is salt prepared and concentrated, either of the waters of Mountains, or of the Sea, which are of the same goodness: Of which afterwards is prepared by Art a water so excellent, that for repressing of Thirst and refreshing a languid body, there is no Remedy in the world may be compared to it.

Here some one ignorant of natural things may object, and say, How can it be that Salt should repel Thirst, seeing that when it is eaten, it exciteth and encreaseth the same? To this I answer, That common salt, as it is first extracted or boiled, can in no wise restrain the Appetite of drinking, but rather provoke it, except its pravity be first corrected and depurated; for every salt seems to have laid aside its nature and property, so long as it contains earthy and gross fæces, which nevertheless may be removed from it by solution, filtration, and coagulation; whence also it is bitter, astringent, and hard; but this harshness and terrestreity being removed, the salt remaineth no longer hard, but is reduced into a soft and fluid Liquor, not sweet, but pleasantly acid, tasting like an Apple or the stones of Grapes. And this purification must be made by the force of Fire, viz. when the salt in destilling is sublimed in earthen Vessels, by strong Flames; and then the purest and most noble part only ascendeth, and the more gross and earthy remaineth in the bottom, and is of no use; but the purer part is of great power and virtues, not only against Thirst, but is also very necessary for many other things, as shall hereafter be demonstrated. That otherwise in impure common salt a great Virtue is latent, let no man doubt, seeing that it may be daily observed: Wherefore that excellent Philosopher Plato writeth, That in salt there is somewhat divine; and according to the opinion of other great and wise men, GOD hath openly manifested Himself in Fire and Salt, and the ancient Philosophers were hence taught to prepare their Universal Medicine; which Art of preparing they have called Alchymy, or The melting of Salt; but I speak not this by experience, in regard that I never yet durst attempt so great a Secret, being contented with smaller things; but this I know, and have divers times done, viz. that by a certain Artifice, I have precipitated from common Salt some corporeal Gold, although without profit, and only to see the possibility, which without those precipitations remaineth spiritual, and at length by them obtaineth a corporeal substance.

Indeed the greatest Mystery of the whole World consisteth in Fire and Salt, and with those two (after God) nothing may be compared; for the Flame raiseth Light out of Darkness, which otherwise none but God can do. It is also fit to restore life to the dead, no otherwise than the warm Sun or Oven reviveth Worms, Frogs, Serpents, Flies, and other Insects, which have been killed by the Cold; of which I have made mention in the second part of my Pharmacop. Spagyr. as also in Miraculum Mundi, and its Explication. Many men use Fire, yet know not what they have or use: So also it happeneth with salt, all men use it out of custom, but observe not what they taste. Salt is a thing of great moment; by it we give strength to resist Corruption, both to the living and the dead.

And so it is, that if men had not salt, or at the least those Plants and Fruits, in which it dwells, they would putrefie while yet living. Which would also happen to Cattel, if they did not eat Grass, which contains in it self its own salt, and sufficeth them in feeding; nevertheless if something better were given them with it, it would be very profitable for them; for if to horned Beasts, as also Hogs, some saltness were given with their meat and drink, they would thereby acquire much strength and fatness.

Seeing therefore that Salt, whilst it is yet gross and rude, and defiled with many impurities, performeth such things in living Creatures, and preserveth Flesh and Fish, as also all Herbs and Grass, long from Corruption; What could not such a salt do, which by the help of Art hath received a greater purity than Nature hath bestowed upon it? For the Fire containeth a power of correcting and purifying salt, and converting it into a finer and better substance. The common salts which we daily use, do indeed give a relish to all Edibles, and preserve them from putrefaction; yet nevertheless they dry, astringe, and bind the belly; also excite Thirst; but salt being rectified and depurated, communicateth a sweet and grateful taste, also more powerfully resisteth Corruption than the other, neither doth it bind the belly, but keepeth it soluble, expelleth Urine; nor doth it cause Thirst, but rather taketh it away both from the sick and sound: So great a difference is there between the common and corrected and depurated salt, which Rusticks little understand. The nature and property of common salt is known to every one, as far as concerns the Kitchin, but the rectified is known to few: And the Spirit of Salt, which is in use in Apothecaries shops, and which they also sell, being for the most part not rightly prepared, effecteth little, and therefore not frequently used: But if it were made and rectified as it should be, it would not only have a pleasanter taste, but also a better operation. So many things bear Names which are not agreeable to the thing, and therefore cannot perform what is expected from them.

The Ancients have ascribed great Virtues to Spirit of Salt in Medicine, which it indeed hath, if after its destillation it be well rectified and dephlegmed; but if it be administred so crude as it ascends the first time, it may perhaps do more harm than good, inasmuch as a great deal of terrestreity comes over with it, which in the rectifying remaineth in the bottom of the Glass, as an insipid, bitter, or astringent salt. And although this be well enough known to some, nevertheless they abhor to rectifie their spirit, because the spirit in rectification loseth a great part of its weight, by separating its superfluities.

I taught, many years since, how to prepare the spirit of salt in quantity, whose description is also exactly set down in the first and second part of my Furnaces. It also demonstrateth its utility in Metallicks; as manifestly appears in the first part of my Mineral Work, where the manner of extracting Gold from Stones, by its help, is taught. Altho’ the spirit for that work should be prepared after another manner, than that which is to be used at Sea, or on shore, for the curing Diseases or repressing of Thirst; wherefore I’ll first teach the way of making this, and then also shew its Use.

As for the manner of anatomising Salt by Fire and Art, and transmuting it into a pure and sweet spirit, it is various, for one useth this, another way, as I also have taught divers waies, in the first and second part of my Furnaces; but here I will appoint another, which is the best and most commodious for the uses treated of in this Book, and is thus to be performed.

Get some strong Retorts, made of good Earth (but Glass is better) fill them with the following mixture of Salt and Earth, then according to Art, destil thence a spirit gratefully acid, which duly rectifie, and it will be prepared for Use. The salt is to be thus prepared for destillation: fill a great Crucible with Sea-salt, which cover with an earthen Cover, and by degrees put Fire about it of flaming Coals, encreasing it, until the salt be all over red-hot; this being done, presently remove it from the fire, and let it cool; by this means, if any greasie sordes, or other combustible impurities, adhere to the salt, they will be consumed and vanish. Dissolve the salt in common water, filter or strain it through a fine close Linen Cloth, that the fæces may be separated; the clear Liquor evaporate in an earthen glazed Vessel, till the Cuticula appear, then make little balls of clay and sand, about the bigness of Walnuts or Pigeons Eggs; dry them, and heat them red-hot in an earthen Vessel, and so the fat spirit of the Earth will be burnt away; then imbibe those balls with your strong salt water, by letting them remain in it for some hours, that they may drink in as much of it as they can, then take them out, and dry them: With these fill your Retorts, and administer Fire by degrees, and at length urge with the strongest flames, so long, till they emit no more fume, for then all the spirit is come forth: The Receiver must be of Glass, and very large, in whose bottom must also be a little water, to attract and condense the spirit. The Destillation being finished, the spirit is to be rectified by it self in a low Cucurbit in sand, and first the water or phlegm will come over, (which you may keep for another destillation) then the pure and sweet spirit will rise limpid and clear, and an unpleasant salt will remain in the bottom, which is to be cast away, and the spirit to be kept for the uses to be shewed hereafter.

But if you desire to have the spirit yet more pure, and efficacious, you may rectifie it again upon calcined or powdered Flints, which will retain in the bottom whatsoever is yet gross or impure, and the spirit will be rendered very pure and subtile; for the Flint at the first was Water and Salt, and hence both contain in themselves so streight a communion. This may be seen among the Glass-makers, who reduce Sand or Flints into clearness by melting, that thence they may make pure Glass; for Salt in the Fire dissolveth sand, Flint, Crystal, and together with them receiveth the Essence of Glass; yea, and these very species and matters, by the help of an Alkaly Salt, are resolved into a diaphanous Glass, which being put into common Water, melt like salt; of which I have discoursed in the Third Part of my Furnaces. When we destil the aforesaid rectified Spirit of Salt again from powdered Flints, from the innate love which it hath to the Flints, it carrieth some part of them upwards with it self, and is made better for use in all Diseases, especially in the Dropsie, Stone, and Gout it is an excellent Medicine. The Flints remaining in the bottom, yield a water which dissolveth the hardest Crystals, and is acid like the spirit of Salt, and nothing else but part of it coagulated with them, and may be administred in all cases as the Spirit of Salt.

Let no man wonder that I ascribe more to this Spirit rectified with Flints, than to any other common spirit of salt; for few know what Virtues are latent in flints or sand. All Birds and four-footed Animals use sand. Many men administer the powder of Flints and Crystal, for the corroborating of weak stomachs. Hens devour Sand and small Pebbles, that they may thence have matter for their Eggshels, and being debarred of it, lay Eggs without shells. Wherefore I affirm, That this spirit of Salt, abstracted from flints, to be better in many Diseases than the common spirit, and especially the Crystals, or spirit of salt coagulated, of which we have above made mention.

Let this Suffice concerning the Preparation of spirit of salt. Now we will also teach, how it is to be administred either at Sea or on Shore, for the repelling of Thirst, and the Cure of Diseases: To what other purposes the spirit of salt serves, besides Medicine, I have shewed elsewhere; here my intention is only to signifie of what great use and profit it may be in Voyages to Sea, which was the only occasion of writing this Treatise.

In the first place, this spirit is profitable to the body, when a small quantity of it is put into the Hogsheads of Water, thereof Seamen and Souldiers drink, to which it gives a grateful acidity, like that of Wine, and is far more effectual in quenching of Thirst, and in less quantity than other Water, and besides preserves the Water from corruption and stinking, which otherwise in long Voyages it is wont to suffer, contracting a muddiness, blackness, and breeding Worms, which generate the Scurvy; for the Water containing the spirit of salt, cannot corrupt; which spirit also preserveth other things, both living and dead, from putrefaction. And because the water with the acid spirit of salt extinguisheth Thirst more than any other, it necessarily follows, that so great a quantity of water need not be carried for a Voyage, as otherwise is usual. Moreover, seeing that the spirit of salt resisteth all putrefaction, it suffereth not the Scurvy to take root, for it refresheth and exhilarateth a man with great vigour, corroborateth the stomach, and all the members of the body, it consumeth pituitous matter in the Reins and Bladder, expelleth Urine and Stone, keepeth the Belly soluble, promoteth digestion; it suffereth no Disease to grow from corruption of the Blood, to which otherwise Sea-faring men are subject: Moreover, it exerteth its salutiferous Virtues, if a little of it be mingled with Wine and Beer, in Ships, which will long preserve it in its goodness and sincerity, causing it the better to repress Thirst, and therefore to go the farther in use. Also Beef, Mutton, and Veal may by it be preserved a long time, viz. if they be put into stone pots, and powdered or condited with some salt, dissolved in the spirit of salt. Nevertheless it behoveth that the Flesh be without many Bones, and that all the legs, shins, or shanks be cut off. Moreover, a very small quantity of the spirit being added to the water in which Fish is to be boiled, maketh the Fish eat firm and close, and of a much solider relish than when sprinkled with Vinegar. So also Raisins being put into water impregnated with spirit of salt, will grow soft, and swell, and will recover their strength and sweetness, as if they were fresh plucked from the Vine, which will afford a great refreshment to those who frequent the Seas.

In a word, this spirit may commodiously be used, not only in Water, Wine, or Beer, but also in all sorts of Food in Ships; for it giveth a very pleasant taste to all meat and drink, and correcteth them so, that they become more wholsom. It hath also another very profitable use, viz. If in hot weather but one drop, or so small a part of the coagulated spirit, as the magnitude of an Hempseed, be mixed with sugar and held upon the Tongue; for it so cooleth the mouth, and allayeth Thirst, that there will be no need of bad Water or Beer, by which the body is more violated than corroborated, through drinking often and much of them. Nor is this the least of its virtues, that when in a long Voyage there is a want of water, a little more of the spirit of salt may be put into it than will serve for a grateful acidity; for so it will quench Thirst for a longer time, and in a less quantity than otherwise a greater quantity of water can do. Yea, although the Ship should be cast away, and the men forced to betake themselves to their Boat, or broken pieces of the Ship, as it often happens, if they have but an ounce of the spirit of salt in a Glass, or half so much of it coagulated, in defect of Drink, they may sustain their lives and health therewith so long, till it please God to afford them a means of getting to shore; nor will they be forced to drink their own Urine, or Sea-water, which is pernicious.

These and the like Virtues the spirit of salt sheweth in Ships, which for brevity sake, are not all declared.

I have also meditated how the Sea-water may be made sweet and drinkable by precipitation, which would be very desirable in want of water: And so far I have attained, that I can precipitate a good quantity of the salt from the water, which also becomes much sweeter, but yet not so fully, but some saltness remains in it. Although in case of necessity this water may be used in Ships for the boiling of Pease and Beans, as also for the fermenting of concentrated Corn. What I now know concerning this precipitation, I will make manifest for the good of my Neighbour, and shew a good beginning how Sea-water may be made fit to drink.

There is a certain kind of Mineral called Mary’s Ice; it is not the Muscovian Glass, as perhaps some may think, but another thing; when it is heat red-hot in the fire, and so cast into Sea-water, it is presently reduced to a tender and white powder; which being done, the Water will be agitated and moved hither and thither; then the Powder attracteth to it self part of the Salt from the Water, and settleth to the bottom of the Vessel, and the Water groweth clear, which may be poured out, and if this labour be once or twice repeated, the Water, by this precipitation, will indeed be made sweeter, but not altogether potable. Also the salt or solution of Saturn dismisseth much of the salt from Sea-water, yet by that it is not rendered drinkable. The best way which I now know, is this which follows, but it is somewhat costly: Nevertheless when necessity urgeth, sweet and good water profiteth a man more than a Bond of an hundred pieces of Gold. Hence this Art deserveth to be honoured, although it be costly; for a man ready to die with Thirst would give all he hath for a draught of Water to save his Life: Wherefore somewhat of this precipitation may be committed to Ships, for their preservation, which may be used in great necessity, but if no such be, it may be brought home again, and kept for another Voyage, seeing that it will in no wise decay, but be as good after an hundred years, as the first day of its preparation.

But what this is, there is no need openly to divulge, but he who desireth it, may come to me and have it: But for the information of those who are skilful in Chymistry, I will intimate this; That the precipitation of Salt from Water, is necessarily to be performed by a singular sand, which doth not only drive salt downwards, but also all Phlegm, Sordes, and Impurities; so that although the water should be like to a Fen or Dunghill in filth and stink, by the benefit of this precipitation, in a few hours, it should become like clear Fountain water, because the evil odour and taste would also be precipitated.

The same may be done in all Waters, how nasty and muddy soever, and not only in Waters, but also in all potable Liquors, as Wine and Beer, although the Wine were red, seeing that the precipitation casteth to the bottom all muddiness, colour, and stink. And hence not only those Liquors, which are changed red by corruption, or other accident, but also Crystals, which are red by nature, may be reduced to a perspicuous clarity; which is a thing very profitable for Vintners; for otherwise the Sea-waters become sweet when they are carried far through common sand, which imbibeth their salt; for those two have a mutual communion and communication, seeing that both are generated of Water; hence also, by the fire, they are resolved into a dry Water, or pellucid Glass. Whence any man knowing in the nature of things, may apprehend, that this precipitation of Sea-water is built upon a foundation agreeable to Nature.

My Alexipharmac, or Mineral-Electuary, before mentioned, as also the Spirit and Crystals of Salt, may be administred, as well at Land as on Sea, against the Scurvy, Fevers, and other Diseases.

And although in the Second Part of my Pharmacop. I have already described a certain Mineral Remedy, under the Title of a Panacea, and commended it against all Diseases, by which admirable Cures are e’ry where done, yet I prefer my Mineral Electuary before that, because it is more accommodated to use, seeing that when need requires, it may be taken out of a Box with a Knife only; neither is there need of any Vehicle, as Wine, Beer, or others, which are necessary to be used with the Panacea; neither is there need of weighing it, but may be proportioned by the Eye, according to the age and strength of the sick. Those who are of full age and strength, may take as much of the Electuary upon a fasting stomach as will equal the magnitude of a Pease, and fast some hours after it, if time and opportunity permit; also let the Patient avoid the cold Air, and the heat of the Sun in hot seasons. It is to be taken twice, four times, or oftner, in a week, according to the necessity of the sick, to which it must also be proportioned by encreasing or diminishing the Dose; for if one grain should not work, the Patient may take two, ascending to 3 or 4, if need be. When a small Dose is administred, it works insensibly; if a little more, then it worketh by stool, and sometimes by vomit, when it findeth diseasie matter in the stomach; if it findeth depraved salt humours, it casteth them out by sweat, spitting, or urine, and throughly purgeth the body from every evil. In brief, I say, it greatly purifieth the Blood, openeth all obstructions of the internal principal members, as the Liver, Spleen, and Lungs, beyond all Phlegmagogues: It hindereth the growth of all Apostemations both within and without the body; it consumeth Fluxes and Catarrhs, which fall upon the Eyes, Ears, and Teeth; it exterminateth the venereal Pox in a short time; it also cureth the Dropsie, Leprosie, Gout, and Falling-sickness, both in old and young; expelleth the Stone both of the Kidneys and Bladder; cureth all sorts of Fevers; and lastly, it healeth all inward and outward Wounds and Ulcers, being taken inwardly, and a due Diet observed.

This is a safe and approved Medicine in the cure of all curable diseases, nor doth it fail to help in inveterate affects, viz. when a disease hath been long growing, and is now firmly rooted and fixed, that it cannot be totally expelled, as the Gout and Stone, yet then this Medicine mitigateth the pain, and maketh the Fits slower and more tolerable, and suffereth not the Disease to encrease, but to be more and more abated and diminished. It cures all Scabs and Ringworms, or Tetters, proceeding from an impure Blood and Liver, only by taking it inwardly, without any outward unctions. What shall I say more? This Medicine cannot be sufficiently praised, seeing that it operateth universally against all the diseases both of Men and Beasts: But I must forbear, for if I should shew all its Virtues, this Treatise would swell to too great a bulk.

In Maritime Towns, and other places where the Scurvy is regnant, a better Medicine than this cannot be found, for it removeth all pravity of Humours, from which such diseases proceed; it preserveth from the Plague, and other Contagions, and happily cureth their Infections; it strengtheneth the Memory, Heart, and Brain; preserveth from the Palsie and its Concomitants: In time it restoreth those who have their Members contracted, and their Nerves repressed and immovable, after the being anointed with Mercury, for the cure of the Pox. He that will take it every week or once in 3 or 4 weeks as a preservative, shall not have the Tooth-ach, nor shall his Ears be troubled with ringing or other noises, nor shall his Eyes be troubled with sharp Rheums; but by the benefit of this, those continual inveterate Corroders of the Body, Catarrh, Fistula, Cancer, and other almost incurable symptoms, are throughly cured.

Hence both Rich and Poor, and those especially who go long Voyages to Sea, and want Physicians, ought to esteem this Alexipharmac, and provide themselves with it against a time of necessity. If any man carries with him half an ounce of it, it will be sufficient for preservation and curation for more than a year, in many diseases. If a Ship going to the East or West Indies, carry with them half a pound of it, they may save the Lives of many men; one of which is of ten times more value than the price of the Medicine, by help of which the lives and health of many Hundreds of Men may be preserved, and being sick, may be reduced to their former health.

Now it is farther necessary to describe the Virtues which the Spirit of Salt sheweth on Shore; for that which is profitable to the sick on shipboard, is not hurtful for those who dwell at Land: For this spirit may be used in all Houses in their usual drink, as Beer or Wine, especially in these moist Regions, where the Scurvy commonly reigneth; so that there is scarcely an House to be found, in which there is not one at the least infected with this Disease; for the drink is hereby made clear, so that it well dilateth the Urinary passages, moreover hindereth the growing of the stone in the Kidnys and Bladder; it also gives a pleasant taste to the Wine, removeth its superfluous Tartar and precipitateth it to the bottom, so that Spanish and French Wine acquire a clearness like to Rhenish wine. In Summer time, after Liquors have once wrought, it suffereth them not to fret, grow mucous, or work again, but keepeth them from many Accidents. French Wines, as sold in many places, have neither odour nor taste, but good Wine is endowed both with a Vinous relish, and a grateful odour; and when these are wanting, the name agrees not with the thing. But the Spirit of Salt, with the Essence of Wine, conciliates to French wine the smell, taste, and colour of Rhenish wine. Hence also being so meliorated, it will, like Rhenish, keep many years, which otherwise will hardly hold good two years. Moreover, by the spirit of salt that quality may be taken away from Honey, which renders its taste somewhat ungrateful, and its hidden Impurities may be precipitated, so that an excellent wholsom drink may be made of it. Which is a famous Art to be used in those places where there is no wine; for when Honey is well depurated, and the unpleasant taste taken from it, it becomes as a comforting Balsam to Man; as that old Souldier had experienced, whom Alexander asked what he had used to prolong his Life to so great an Age, he answered, That inwardly he had used Honey, and outwardly Oil. And it is evident to many, that there is a great virtue in Honey, but by reason of the unpleasant taste, it is loathed; which yet is removed by the spirit of salt, so that a drink prepared of such pure Honey, is as wholsom as the best wine: which hath also this benefit, that every Housekeeper may have this drink at his Table, at any time of the year. This honied Nectar also holdeth good many years, after the manner of the best Rhenish wine, and is made for a small charge, and will be a great comfort to those who are not able to go to the price of wine. Moreover, every one may make his own drink as strong and as sweet as he pleaseth; which is the principal head of the Art, to take away the ungrateful taste from the Honey, which being removed by the spirit of salt, the drink will become clear, to which you may add a little French or Rhenish wine for taste sake. You may thence also make good Beer, which will hold its goodness 10 or 20 years, or more, viz. if instead of common water you take the water of Hops, to dissolve the purified Honey, to which (if you please) you may give divers tasts, by putting into it divers Herbs, as is wont to be done in wine and beer. But this you are especially to regard, That for this business you do not use unrectified spirit of salt, for such would spoil the taste, and corrupt the drink, but alwaies take that which is well rectify’d, which I have sufficiently taught the manner of doing of, both in this Treatise, and divers other places of my Writings.

NB. There is no need to put the spirit into a Vessel of Wine or Beer, but it sufficeth to keep it in a small glass, and as often as you have occasion to put some drops of it into a Bottle of Wine or Beer, and so to drink of it. Every one therefore may make his drink as he will, by putting in more or less of the spirit, according to his Palate; which doth not only serve to make the wine and beer clear and diuretick, but may also be used in Fountain-water, in hot weather, for the allaying of wine: For if some drops of it be put into a bottle of water, it giveth it a grateful acidity, not much unlike to the natural Mineral acid waters, and in hot weather allayeth the over-great heat of the Blood, and quencheth Thirst, so that there is no need of burdening the stomach with much wine or beer. Also all those drinks, as wine, beer, and water, which are mingled with the well-rectified spirit of salt, are far wholsomer than other ordinary drinks. If a little pure Steel be dissolved in spirit of Salt, and then put to fair water, it will have almost the same taste with the Spaw-water, and if some quantity of it be drank, it looseth the belly, and evacuateth black Excrements, whence a man grows lively and vigorous, as if he had drank of the Spaw-waters.

And this benefit may accrue by it to all Travellers, who carrying with them a little spirit of salt in a glass, may at all times, and in all places, correct and amend their beer or wine in their Tuns, and give it a better relish: But because this spirit is more liable to be lost in a liquid form by any accident befalling the glass, therefore being coagulated into a dry form, it may be more commodiously carried about in a Paper or Box, of which the magnitude of a small Pease drank in one cup of water, quencheth Thirst better than a great quantity of water alone. This spirit or salt will be serviceable to men of all sorts, but to none more than to Seamen or Souldiers, in war-like expeditions, of which sometimes more die through want of water, than by the sword, who also for the most part contract their Diseases from the filths in Ships, which might easily be prevented. What will it profit a Captain of a Man of War, or the Commander of a Merchant-ship to have many men for his defence and service, if they are disabled by a Disease? Were it not then better to use all diligence to preserve their health, and to restore it when lost? Which may be done with small Labour and Cost. A General brings an Army some time into the Field, of 10, 20, or 30 Thousand Men, and seeing that those observe no due order in eating and drinking, and being destitute of Medicines, if the Plague, Fever, or Bloody-Flux comes among them, they drop off one after another like Flies in Winter; when notwithstanding they might be succoured and helped in those Diseases by my Electuary, [This Electuary I think to be the Panacea Antimonij made up with Sugar.] Salt of Salt, or Spirit of Salt, inspissated or thickened with Sugar. The spirit of salt hath alwaies been highly esteemed, both by ancient & modern Physicians, for its great virtues which it sheweth both inwardly & outwardly; besides which, it is of great use in other Arts, as I have shewed in the first and second Part of my Furnaces. And that the Reader may see that I am not singular in what I have ascribed to the spirit of salt, I will here set down the Experience of that no less learned than famous Physician Conradus Kunrath; of the spirit of salt, as he hath expressed it in his Medulla Destillatoria, printed at Hamburgh, Anno 1638. in these words, Part 1. pag. 59.

The Spirit or Oil of Salt is not of so acrimonious a taste, as Salt commonly is: Nor hath it so great an acidity as the Spirit of Vitriol, but it tasteth almost like the juice of wild Apples, with somewhat of sweetness intermixt. It discusseth, dissolveth, consumeth, and dryeth, yet it doth not heat too much, but hath a temperate nature, mitigating and comforting the natural heat, which it also encreaseth, and dispelleth all things contrary to Nature, preserveth the state of sound humours unhurt, especially profitable for those who are phlegmatick, whose viscous Saburra of humidities it consumeth, taketh away Catarrhs which fall from the Head, and preserveth from all Diseases which arise from a noxious Pituity, Mucor, and Fluxes. Yea, those who use labour and study, shall perceive their Strength to be restored by it, and as it were renewed.

Experience, the Mistris of things, witnesseth, That it is a present Remedy against the Falling-sickness, being administred in good Aqua-vitæ: Against the Apoplexy, Palsie, or loss of Speech; as also the trembling and beating of the Heart, and all dejections of Mind; as also in the time of the Plague, or in any infectious Air, it may be administred with profit, by mixing half an ounce of the Spirit or Oil of Salt with two ounces of the Juice of Violets, and as much of the Electuary of Juniper-berries, in a Stone or Glass Mortar, and the Patient taking the quantity of a Filberd in the morning upon an empty stomach.

This Compound-Medicine being given to Women with Child, facilitateth the Birth, and is highly profitable against various symptoms of Women in Child-bed, without any danger. If any desire to preserve their native heat, let them often use this Alexipharmack.

Whoever is burdened with superfluous moisture, let him take this Spirit or Oil of Salt daily, in Wine or some other Vehicle.

In Coldness, and continual Fluxes, which stop up the Breast, it conduceth much, and taketh away inveterate Coughs and grievous Asthma’s, which are stirred up by those Fluxes. It dissolveth, consumeth, and dissipateth depraved humours, collected and indurated in the stomach: and although of it self it communicateth little nourishment, yet it excites the Stomach to a good Appetite, and disposeth the Meat to a good digestion and passage through the body.

It helpeth in the Tartarous and indurated Obstructions of the Liver and Spleen, which it openeth and relieveth, and hence removeth and taketh away the Jaundice, Dropsie, Hypocondriack Melancholy, and pains and affects of the Ribs and Viscera, and also whatsoever ariseth from Wind and Flatulency, and other symptomes proceeding from the said causes, it especially absumeth the Anasarca, or Water under the skin, and throughly removeth watery Tumours in the Genital Members or Legs, which for the most part happen to those who are Hydropical, Phthisical, or labour under a Distemper of the Liver. It also taketh away the great Thirst in those, which otherwise in this kind of diseases doth not lightly afflict, so that the Patient shall have no desire of drinking, but may remain some daies without. The same is also a Remedy against all putrid Fevers.

In tormenting Pains of the Belly, and Cholick, which are excited by the viscosity of humours, or intemperature of flatulency, or force of cold, and a dense and tough Phlegm driven into the Intestines; this spirit resolveth and consumeth, and so openeth the stopt passages of the Bowels, and looseneth the Belly, that it easeth the Iliack pains, whether it be taken at the mouth, or administred Clysterwise. In the Lientery, Dysentery, or Hæmorrhage, it is to be given in Clysters; in like manner in Nephritick Diseases, and the dolorous Stone in the Bladder, which it dispelleth and exterminateth.