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.

_Of Sulphur Baths._

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.

_The use of the Copper Globe in dry Baths, which are more excellent than the moist in many cases._

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.

_Now follows a wooden vessel which is to be used instead of a Cauldron in boyling of Beer, Metheglin, Vinegar_, &c.

[Illustration: _fig_: I

_fig_: II]

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:

_In which is described the Nature of the Fourth Furnace; by the help whereof, Minerals and Metals are tryed, and examined after a more compendious way, than hitherto after the common manner; also the separation of Metals by the force of Fusion, and other necessary things that are done by the power of Fusion or Melting. Most profitable for Chymists, Tryers, and Diggers of Minerals._

Of making the Furnace.

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.

_How minerals are to be tryed._

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.

_Of the melting of mines and metals._

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.

_Of the separation of metals._

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.

_Of separating the courser metals._

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.

_What is to be held concerning the perfection of Metals._

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.

_Another Demonstration by the dry way._

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.

_Of the Philosophers Stone._

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.

_Whether Minerals, as Antimony, Arsenic, Orpin, Cobolt, Zinc, Sulphur, =&c.= may be transmuted into metals, and into what?_

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_.

_Another way of separating the superfluous Antimonial Sulphur_,

℞ 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.

_Of the tincture of Sol and Antimony._

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.

_Another tincture and medicine of Gold._

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.

_Of Looking-glasses._

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.

_The metallick mixture for the matter of the Looking-Glass._

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.

_Of the smoothing and polishing of looking-glasses_

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.

_Of Artificial Gems, and Metallick Glasses._

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.

_The colouring of the aforesaid mass follows, by which it is made most like to Gems._

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.

_Of the preparation of the colours for colouring the mass of Flints and Crystals._

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.

FINIS.

[Illustration: _fig._ I.

_fig._ II.

_fig._ III.

_fig._ V.

_fig._ IV.

_fig._ VI.]

THE FIFTH PART OF Philosophical Furnaces:

_In which is treated of the wonderful Nature of the Fifth Furnace: Also, of the easy Preparation of the Instruments and Materials belonging to the foresaid Four Furnaces. Most profitable for Chymical Physitians._

_Of the Preparation of the Furnace._

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.

_Of the Building of the Furnaces._

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.

_A Lute for the erecting of Furnaces._

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.

_Of the closing of the Joints, hindering the evaporation of subtle Spirits._

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.

_Another Lute for broken Glasses._

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.

_How those subtile spirits when they are made, may be kept that they evaporate not._

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.

_How glass stopples are to be smoothed by grinding for the retaining of spirits in their glass vessels._

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.

_Of the making of the best crucibles._

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.

_Of the vitrification of Earthen Vessels belonging to the first and second Furnace._

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.

_Of the use of the aforesaid Cups._

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.

FINIS.

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.=_

_FINIS._

Of the Tincture of Gold, Or the True AURUM POTABILE:

_What it is, and how it differs from the false and sophisticated Aurum Potabile: How it tis be Spagirically prepared; And how to be used in Medicine._

_Of Aurum Potabile._

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.

_Of the medicinal use of this golden Medicine._

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_.

_FINIS._

THE MINERAL WORK: THE FIRST PART.

Wherein is Taught the Separation of GOLD

Out of Flints, Sand, Clay, and other Fossiles by the Spirit of Salt, which otherwise cannot be purged. Also a _Panacea_ or Universal Antimonial Medicine, and the use thereof. Invented and published in favour of the Studious in the _CHYMICAL ART_.

By =John Rudolph Glauber=.

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.

The First Part of the Mineral Work.

_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._

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.

_Now follows the preparation of flints, and the extraction of the gold contained in them, by the spirit of salt._

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.

_Here follows the work to be performed by Funnels._

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.

_How impure Gold may be separated and purged by Antimony._

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.

_Now follows the way of separating the Gold and Silver from the Antimony._

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.

_Here follows the Use of the Antimonial Flowers._

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_.

_The Preparation followeth._

℞ 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.

_Of the Virtues of this Medicine._

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.

_Of the Use and Dose of this Medicine._

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.

_Now follow the Vertues which it manifesteth in Metallicks._

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.

_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._

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.

_Now follows the Use._

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.

_The Fluxing Powder requisite to this Work._

℞ 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.

_FINIS._

THE SECOND PART OF THE Mineral Work.

_Of the Birth and Original of Metals and Minerals, =viz.= How they are produced by the Starrs, and take to themselves a body out of the Water and Earth, and are found in a sundry shape. Written and brought to light for the sake of the Diligent Searchers of Nature._

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._

_FINIS._

THE THIRD PART OF THE Mineral Work.

_Wherein under the Title of a Commentary on a little Book of =Paracelsus=, called, =The Heaven of Philosophers, or a Book of Vexations=, the Transmutation of Metals are Taught in general; with an Appendix demonstrating their particular Process, Melting, Exploration, Separation, and other necessary Operations_.

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 Heaven of the Philosophers: OR, A Book of Vexations.

By Philippus Theophrastus Paracelsus.

_The Art and Nature of =Alchymy=, and what is to be thought concerning it; being comprehended in Seven undoubted Rules, respecting the Seven vulgar Metals._

The PREFACE. _Theophrastus Paracelsus_ to all Alchymists and Readers of this little Book.

_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.

The First Rule.

_Of the Nature and Property of =Mercury=._

_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.

The Second Rule.

_Of =Jupiter= and his Nature._

_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 Third Rule.

_Of =Mars= and his Property._

_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 Fourth Rule.

_Of the Nature of ♀._

_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.

The Fifth Rule.

_Of the Nature and Virtue of =Saturn=._

_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.

The Sixth Rule.

_Of the =Moon=, and her Nature and Property._

_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.

The Seventh Rule.

_Of the =Sun=, its Nature and Property._

_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_ } { _Resolved_. 2. _The Elemental_ } _is_ { _Liquid_. 3. _The Metallick_ } { _Corporeal_.

The End of the Seven Rules.

=Glaub.= 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.

GOD and Nature make nothing in vain.

_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.

Item. _Note now some things on_ Argent Vive.

_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.

_What is to be determined concerning the Coagulation of ☿._

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

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

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

_The Receipts of =Alchymy=._

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

_Of the Heat of =Mercury=._

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

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

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

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

_What Matter and Instruments are needful in =Alchymy=._

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

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

_Out of =Magnesia= and Lead comes =Luna=._

_Out of ☿ and =Cinnabar= ariseth pure =Sol=._

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

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

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

_What thing =Alchymy= is._

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

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

Of =Gemms=.

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

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

_The =Magnet= is a stone of Iron, because it attracts Iron._

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

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

_The =Sapphire= is a Skie-colour stone, of a Celestial nature._

_The =Ruby= is a stone deeply red._

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

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

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

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

_The =Amethist= is a stone of a red and yellow; it shines._

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

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

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

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

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

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

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

_Now follows the Praxis of the aforesaid Theory._

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

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

_This is the =ART=._

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

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

_Another Separation of =Sol= and =Luna= out of the Imperfect Metals, by ♄._

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

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

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

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

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

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

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

The APOLOGY of John Rudolph Glauber, Against the Lying Calumnies of CHRISTOPHER FARNNER.

’Tis an ancient Proverb, _He that toucheth Dung is defiled, and will alwaies savour of a Dunghill_. Experience makes it evident.

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.

_The first Obligation which =FARNNER= gave me, runs thus_;

_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.

The second _Obligation_.

_=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.

_Expressions gathered out of certain of =Farnner=’s Epistles sent to me; from which is evident how greatly he is beholden to me._

_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.

Out of another Epistle, _July_ 17th. 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._

Out of another Epistle, _July_ 29th. 1653.

_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._

In another Epistle he saith;

_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._

1. _Glauber_’s Panacea, for 30 R. Dollers.

_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.

_A Specification of those Chymical things._

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.

These words follow:

1. Glauber’s _Panacea_;

About which these things come to be considered.

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 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._

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.

_An Admonition._

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.

_Now follows the Preparation._

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.

_The Praxis. How by the mediation of this liquor Vegetables, Animals, and Minerals may be converted into good Medicaments._

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.

2. _All Mineral’s and Metals._

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.

3. Glauber_’s Alkahest_.

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.

4. _The Trial of all sorts of Coins._

’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.

5. _Flowers of Coral._

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_.

6. _To make melted Tin hard._

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.

7. _White Vitrifications._

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.

8. _Plenty of Spirit of Salt._

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.

9. _Spirits of Vitriol, Nitre, Salt, Aqua fortis, Aqua Regia, in plenty; also Sulphur; at Forty R. Dollers._

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.

10. _Mineral Spirits: for twenty R. Dollers._

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.

11. _Flowers of Minerals and Metals; for Twenty R. Dollers._

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.

12. _The Quintessence._

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.

13. _All acid Wines._

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.

14. _All Wines._

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.

15. _Brandy-Wine of all sorts of Corn._

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.

16. _To strengthen all sorts of Beers._

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.

_Acid or Sower Beers._

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.

18. _Vinegar of Corn._

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.

19. _Vinegar of green Woods._

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.

20. _Altho =Glauber=, &c._

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.

21. _All Copper Ores._

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.

22. _From Tests and Cupels._

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.

23. _Gold and Silver._

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.

_And at length_,

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_.

By which _Vegetables_, _Animals_, and _Minerals_ may easily be Transmuted into most Salubrious Medicines, and the Imperfect Metals into Perfect and Permanent.

A Preface to the Reader.

_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._

_Of the Transcendent Virtue, Power, Nature, and Property of this Wonderful_ Universal Menstruum.

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.

_The Preparation._

_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._

_The Use of this Medicine in general._

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