Book I

have demonstrated by most manifest Arguments, that the Earth is rendered fat and fertile, not by Dung, but the Salt which is in it. These Calumniators being convicted by the true testimony of this witness of their shameful Lyes, must without doubt bridle their venomous Tongues, and for time to come, cease to tear me with their savage Teeth. _The Truth may indeed be pressed, but never quite born down_; for GOD at length will bring it to light, although for some time it may be pressed and perplexed by Satan the Father of Lyes, and its capital enemy.

In another place Christ saith, _None is good but God_. Also in another place, _Salt is good_. This is truly a most efficacious testimony, and famous praise, by which Salt is extolled.

Salt is also taken for Understanding and Wisdom, and for that reason a rude and ignorant man is called dull and insipid, and in the same sence a speech is said to be unsavory or witless, as if having nothing of salt, it were unhandsome and stupid; whence the vulgar Proverbs are wont to say, How heavy and insipid is this man? How dully and unsavourily doth he speak? Also that usual saying, _That which relisheth, nourisheth_; and so on the contrary, where there is no savour, there is also no nourishment. There is nothing can be brought forth in the nature of things, without the _medium_ of salt; yea, Man himself is not born without the Sun, Man, and Salt. Therefore a certain Philosopher saith very appositely, _The vigour of salt is fiery, and of a Celestial Original_. The sun and salt are the Parents of all things, which procreate all things, and without which nothing is procreated; Bread and Flesh, which are seasoned with salt, afford more Virtues than all other Foods which are not salted. Salt being added to Wine in its fermentation, rendereth it stronger and sweeter.

NB. That nevertheless the salt here spoken of ought not to be common and vulgar salt, which doth not give a good relish to Wine. Empty Hogsheads may indeed be purged by common salt dissolved in warm water, so that every ill taste or smell may be drawn out, and the wine preserved in its vigour. Moreover salt exceedeth wine in corroborating the heart of Man, and is therefore in many things to be preferred before it. And he that knoweth how to conjoin true salt with wine, and in the same to dissolve the Sun of the earth, (which is Gold) may from it extract a Royal Medicine, as is shewn in other places of my Writings.

For any man of understanding may easily see, that if the noble virtues of these three things Corroborating the heart, to wit, Gold, Wine, and Salt shall be joined together, what a noble Medicine will proceed from such a Conjunction. _Paracelsus_ hath not without reason determined with the Philosophers, that no true _Aurum Potabile_, can be prepared without Salt. If there were no Salt in the Earth, neither Herbs, nor Grass would be brought forth for the food of Animals, nor the life of Man sustained. All Animals also do therefore desire the Salt of fruitfulness, concerning which, you shall find more, in the description of my Green Liquor. The Combination of Gold and true Salt, restoreth decaying seeds to their pristine fruitfulness, and also restoreth to half dead and barren Trees, their faded greenness, if that Medicine be applied to their Roots. On the contrary, common salt before preparation, is hurtful to Vegetables, and killeth them by its Corosion, but after preparation it exceedeth dung in fatening them: Nevertheless, there are some Vegetables, which are able to bear the Corosive power of salt, _viz._ those which grow spontaneously upon the Sea shore, as the Herb _Kaly_, of which the Ancients prepared their _Sal Alkali_; for being burnt it leaveth a very sharp salt. Also all those Fruits which are of a sowre, or bitter Taste, or have sowre, or bitter Rinds, do equally bear the Corrosion of salt, as Olives, Limons, Oranges, Lentisk, and the Palm, which also rejoiceth in common salt; as on the contrary, the Vine, Grain, and Fruit-Trees are delighted with the sweeter Sun; concerning which, more hereafter.

I remember to have read, that in the Island _Sardinia_, near the City _Catar_, so great a quantity of salt hath been digged up, that it was given to the Inhabitants for their necessary uses, for nothing, and the rest was sold to Foreign Sailors and Merchants to be Exported. And the Countreymen so abounding with salt, gave it so largely to their Cattel, that they wonderfully abounded in Milk, whence they made most excellent Cheese, which was sold all _Europe_ over, but whether it be that which we call _Parmasan_, I know not. But it appears, that so great a plenty of Milk and Cheese proceeded from salt only, which is also very agreeable to the Truth. The same Author (whose Name is _Bernbardus Comesius_) also taketh notice, that in the _West-Indies_ there is a City standing in a sandy and barren place, abounding with a great multitude of Fishes, which are there taken. And the Inhabitants cast the Heads of the Fishes into a pit, or hole in the Earth, sprinkling them well with salt, and after a certain time taking them out, they plant or sow in every Head, a Corn of some Grain, and cast the same into the sandy Earth, and those Grains growing, do again bring forth an hundred fold. That this might be so done, is not dissonant to the truth, seeing that the Heads of the Fishes preserve the salt in the Earth, that it cannot be washed away with the Rain, nor the Grain be deprived of its Alimentary Juice. But such ways of sowing Grain, are tedious and laborious. I have a far other preparation of salt, which without much cost and labour, rendereth a great quantity of it fit to make sandy ground fruitful, and yet is not washed away by the Rain, salt is to be rendered sulphureous, that it may generally and universally nourish.

N.B. Here some may say, if a sulphurous salt be the effecter of Fertility, how is it that the _Mare Mortuum_, or dead Sea of _Sodom_, abounding with sulphur and salt, doth neither bring forth Fish, nor contribute any thing to fruitfulness? I Answer, because the said Sea is full of bitter and Vitriolate Minerals, which by their Venom are hurtful to all Fish, and Vegetables, and also Fishes themselves cannot live in Waters which are too salt, which is to be observed. For every thing that is too much, is turned into a Vice. But what Fertility salt imparteth to natural things, may be learned by Fish, many thousands of small Fishes at once, proceeding from the Spawn of one Fish, which is not granted to Birds and Animals. It was not in vain that God would have King _Pharaoh_ Dream first of seven fat Kine, and afterwards of other seven lean ones, descending from the Earth into the Sea, thereby signifying fruitfulness to draw its Original from the Sea. _Joseph_ being illuminated by God, both by Divine and Natural light, understood this, and interpreted the Dream: To wit, that it was in the power of salt. Salt is insignized with the Title of the Fountain of Philosophers. _Hesiod_, _Homer_, _Plato_, _Pythagoras_, and other Philosophers, deliver that of all things, salt is most affine or near to God. I assert, that by the help of salt, many become the chosen Sons of God. If the Earth should want salt, there would not thence proceed any fruits affording necessary Aliment for Men, whence Mankind would perish, not being able to draw its Nourishment and Multiplication from the Air, but is constrained to take it from the Earth. Salt becometh Milk, Honey, Sugar, Wine, Bread, Flesh, and passeth into all those things which we want. Salt is all in all things, the beginning and the end of all things which God hath created.

But some man may here ask; whether therefore do all things arise from salt? Whether it be necessary that salt in the seeds of Herbs, should be changed into Herbs, in the seeds of Animals, into Animals, and in the seed of Metals, into Metals? Whether such degrees may not be sooner passed by the quicker progress of Art, correcting the more slow advance of nature? I answer; yea, it may be done, it is possible for Art to bring salt to its highest perfection, by a far more compendious way, than nature can. But by what way that may be done, is not proper to shew in this place. This I would have you to know, that wonderful Generations do arise from the Sun or Fire, united with salt, which otherwise would not appear. For Example, in the Months of _June_, _July_, and _August_, fill a wooden vessel with common water, and expose it to the Rays of the Sun, that it may night and day receive the Astral Influences, and be dried up, being dried up fill it again with more water, and so keep the Vessel always full, in which at length, from the salt contained in the water, there will be brought forth Vermin of all sorts without any seed; such as is accustomed to be brought forth in other putrid Waters, as Frogs, Toads, and Serpents.

NB. That the Vessel must be made of Wood, not of Metal, least the water should suck in a Vitriolate Juice which is adverse to the life of Animals: Also beware that nothing of Iron or Copper fall into the Vessel, and corrupt the Operation. Or fill the same Vessel with sand, and moisten it with water, then subject it to the Sun beams, and when it is dry, moisten it again, repeating the Humectations, and by this Operation you shall see various and unknown Herbs to come forth and be produced, without any seed, as is manifest from other places of my Writings.

Gold the most constant of all Metallick Bodies, and as it were invincible, feareth not the violent assaults of any other Element, and subsisteth in the fire it self with so great constancy, as not to lose any thing of its weight, although for many years it should be kept in a continual torture of Fire. Nevertheless, salt draweth from it its Anima, and taketh away that fair red colour, and that constancy, whereby it was wont to resist the fire, so that it obtaineth the colour of Lead, and the brittleness and fugacity of Antimony. A thing exceeding the credit and belief of the unskilful, although experience it self witnesseth it to be true. Hence it appeareth, that there is a greater power in Salt than in all the Elements and Elementary things, and therefore we deem it to be justly called the Center of the Elements concentrated. Gold eludeth the most potent and subtil powers of the fire, which nothing can resist, and yet is overcome by Salt, which by a stupendious Miracle of Art, attracteth its most Noble Part, _viz._ its Anima being separated from its more gross and earthy parts. How noble a thing the Anima of Gold is, any Man may easily imagine, and without doubt may see, that it hath the chief place in Medicine. This is like to what _Sendivogius_ hath written concerning his _Chalybs_ spoiling Gold of its Anima, but although such an extraction hath divers times succeeded to me according to my wish, that the Anima being extracted, the body of the Gold hath been left brittle, fugacious, and black; yet I confess, that the same Operation hath not always answered my desire; as if God would not permit such a secret to be commonly known. Therefore I am well content with lesser things, and have shewed these things only to the end that I might manifest the Powers of Salt, and teach them to others: Nevertheless, I would not have any Man perswade himself, that this Royal Medicine may be extorted from Gold, by the help of common Culinary salt; for to this matter another Salt is required, to be prepared by Fire and Art. But of this Artificial Concentration of Gold, the fourth part of _the Prosperity of_ Germany, which God willing, shall shortly be published, will shew more at large. More indeed might be said concerning Salt, which we leave for another time and place, seeing that those things which have hitherto been spoken, seem to me to be sufficient.

Therefore I conclude, and affirm Salt to be a help to all things, and on the contrary, to want the help of nothing.

Here some Man may ask me and say, Of what Salt dost thou speak, for there are many sorts of Salt? I speak of the Universal Salt, known to all Men, which is boiled up from Sea water, or Salt Springs, or digged out of Pits in Mountains or other places, and put to common and familiar uses. This known Salt, I here call (and not injuriously) the Universal Treasure, and general Riches: For it administreth Nourishment to the whole World, that not only the Beasts of the Earth, Fishes in the Waters, and Birds in the Air, but also all Metals in the Bowels of the Earth may subsist for the use of Man, to say nothing of the great and Universal Medicine, which may be obtained by its benefit. Of right therefore it meriteth the Title of the Universal Treasure of the World, seeing that nothing can be found, which doth not owe its Original to Salt. But that one salt is purer, better, and more precious than another, I do not deny, that the Original and beginning of all salts, is one and the same, and that their difference happeneth only from Accidents. For so long as salt is pure, and mixed with nothing, as it is made by the Sun in the water, it is one and the same, and possesseth one and the same Taste, and the same Virtues: But as soon as it is mixed with other things, or changed by the fire, its first nature being laid aside, it becometh either better or worse. This is taught by Wood and Stones, reduced by the fire into Coals or Ashes, in which part of the salt flieth away with the smoak, the rest remaineth in the Ashes, shewing a far other nature from that which it had before it was destroyed by the violence of fire. Indeed, by the Operation of the fire, all salts obtain a fiery and sulphureous nature, and therefore necessarily assume another Property, which being well known needs no dispute. The most known, most simple and void of all mixture is that salt which is elicited from Sea-water, or salt Fountains, or Mountainous Caverns. Vitriol and Alum, are indeed also salts, but infected with an Earthy and Mineral Property, and therefore unworthy of the name of simple salts.

Salt-peter is also numbred among salt, but it cannot be said to be a simple salt, such as the Sun operateth. For it is either digged out of the Earth, being generated of the Urine of Men and Beasts, and elicited by water, and by decoction shooteth into Christals, and separateth from other Salts; or it is taken from the Mortar of old walls made with Lime, or it is taken out of Mountains and Limy or Chalky Hills, by the help of water; or it is made by Art of common Salt, Wood, or Lime-stones. But which way soever it cometh, it is of one and the same nature, and burneth with a flame, as my Treatise of _the Prosperity of_ Germany, describeth more at large. Salts extracted from the Ashes of burnt wood, do again possess another nature and other Properties, and are called by the Name of Alkalies. Also there is another Salt prepared from Urine, common salt, Soot, and Bulls blood, known by the Name of Sal Armoniack, and is used instead of another Sal Armoniack, which was digged up in certain Mountains, and brought to us, which now ceaseth to come.

These are the most noted salts, and serve for very many uses, as Sea salt, Fountain salt, Mountain salt, which is also called Sal Gem, which are used in the Kitchin for seasoning of food, for the salting of Flesh and Fish to preserve them some time from Corruption. The use of Vitriol is chiefly in Dye-houses, for dying Silks and Cloth black, as also in Apothecaries shops, where it serveth for the preparing of Medicines: Concerning these things, see more in the first part of my Furnaces.

Alum is profitable for Dyers, Physicians, and other Artificers. Of Salt-petre is made that devilish thing call’d Gun-powder. Besides this it is profitable for the making of many excellent Medicines, and for the Chymical Emendation of Metals, and the inventing and utility of many Mechanical Arts, as appears by the second part of my Chymical Furnaces, and the second part of my _Pharmacopœia Spagyrica_, also _Miraculum Mundi_, its Defence, and Continuation, as also the four parts of _the Prosperity of_ Germany.

Of fixed salts, those which Wood Ashes afford, have their use in Medicine and Alchymy, but they are more frequently used in Dying of Cloth, and making Soap. Sal Armoniack is used in Medicine, Alchymy, and other Arts, but all those salts are so well known, that we shall supersede any farther Declaration of them. Those therefore which we have here mentioned, are Salts, which hitherto, by a long Progress of time, and continual experience, have made manifest their own Virtues and Powers. Among those, the Culinary or Kitchin-salt is most eminent in nobleness, excellency and necessity, inasmuch as it is that from which all the rest do arise, as also by the help of Art may be made, as my Writings every where teach; and is the _Basis_ of all other Salts, whether known or unknown; which thing is most true, and will alwaies remain to be true: For by a very easie business, by fire and the addition of any metallick sulphur, it is turned into Alum or Vitriol; by the help of Sulphur, Fire and Air into a burning Salt-petre; and by the help of a certain peculiar strong fire, it passeth into an alkalisate salt, and being deprived of its sharpness, becometh very profitable for the dunging and fattening of Fields, and sandy and barren Land.

Moreover, the common Kitchin-salt suffereth it self to be purged and cleansed by its own spirit, and by that purgation and cleansing acquireth a clearer and whiter colour, pleasanter taste, and more excellent powers and virtues for the seasoning of Food, and salting of Flesh and Fish, for it becomes sweet, clear, and pellucid like Crystal, and shooteth into square Crystals like Dice, reduced into Figures so perfect, that they cannot be more perfectly formed by any Instrument.

Hence no man will deny, but that such a cleansed salt is more conducible to health than that which is gross and impure.

I admire at our supine negligence, who are so little sollicitous about our own health. We daily see with our eyes, that no man can want the use of salt, that it is subservient to the health of man, and also necessary for Cattel. And if when gross, as it comes from the pans, and as yet loaded with many fæces, it doth much good; without doubt it would do much more, if it were cleansed and prepared by an artificial preparation. It is the interest of great men (if not of others) who have the government of many Subjects, to preserve a firm health of Body, and to cause such salt to be prepared for the use of their Tables. The Cost required for the doing this is small, by which the salt is made so sweet, that by its pleasantness it will invite every one to covet it. It doth not provoke thirst after the manner of common salt, inasmuch as it wanteth those earthy fæces which yet adhere to common salt, but quencheth it, allayeth hunger corroborateth the heart, as also the stomach, brain, and all the members of the body, admitteth no putrefaction in the body, preserveth it against all Diseases, and excelleth with wonderful Virtues, to which that gross salt is in no wise to be compared. Truly it is a great Treasure and high Gift of God, by which Mankind is sustained, nourished, corroborated, and encreased, for which great thanks are to be given to God.

Besides the commemorated Purgation of salt, inversion and commutation of common Salt into Alum, Vitriol, Salt-petre, Alkalies, and the like salts mentioned in my Writings, there is yet a more secret purgation and emendation of the same common salt, exalting it into a more noble and far more excellent state, concerning which I do not remember that I have read any thing in any Author, except in _Paracelsus_, who maketh mention of it in few words, in the Chapter of the Virtues of common salt, saying, The Virtues of Salt consist in its preparation; crude salt only doth this, that it preserveth the goodness of Flesh and Fish. But if it shall become a _Sal Enixum_, it keepeth all things in their state, safe and sound, for an incredible space of time, it turneth Wood into Stone, as also dust and sand; the Leaves of Trees remain green in it; whatsoever is besprinkled with this salt, refuseth all mutation. It preserveth like a Balsam, and effecteth more, because in process of time it coagulateth all things.

These are the words of that incomparable Physician and Philosopher, concerning his _Sal Enixum_, but what this name signifies I know not, but I call it _Sal Mirabile_. He attributeth this to it, that it is able to preserve all things safe and sound for an incredible space of time: Nor doth he erre from the Truth, for he that can prepare such a salt, may not only perform that, but also much more.

The manner of preparing it is well known to me, because I have often made it, and found in it things incredible: Whether my preparation agrees with the preparation of _Paracelsus_ or not, nevertheless all things which _Paracelsus_ ascribeth to his _Sal Enixum_, and far more, I do in no wise doubt to attribute to my _Sal Mirabile_; neither is it any matter to me or others, whether I use or not use the same preparation that _Paracelsus_ did, provided my salt performeth the same things which I affirm it can perform. Also I would not give the same name to my salt, which _Paracelsus_ did to his, lest Calumniators and Cavillers should, out of envy and hatred, take occasion thence of calumniating me, and saying, That my Salt is not the _Sal Enixum_ of _Paracelsus_, which hath already happened to me, when I gave the name _Alkahest_ to my Universal _Menstruum_: For the proud Sophisters and ignorant haters of me, in their debauched Cups, have taken occasion to cry out against me with loud vociferations, saying, _The Alkahest of =Glauber= is not the Liquor Alkahest of =Paracelsus= and =Helmont=_; when nevertheless mine exceedeth the Liquor of _Paracelsus_ and _Helmont_ by many degrees. For mine is at hand, and to be seen, by help of which I prepare my _Aurum Potabile_, tinging Mercury into pure Gold. That _Liquor_ of _Paracelsus_ and _Helmont_ is plainly invisible, and can be prepared or procured by none: _A small Bird in the hand, is better than many thousands of great birds that flie in the Air, & can neither be seen nor taken_. And this is the reason why I would not call my Salt by the same name, because I would not afford my haters, the wonderful Brethren of Ignorance, new matter of flouting, scoffing, and defaming me; although I well know, that my _Sal Mirabile_ doth not in the least come behind the _Sal Enixum_ of _Paracelsus_ in Virtue, and perhaps also much to exceed it; which in the following Narration I have determined to make manifest.

As _Paracelsus_ delivereth, that his _Sal Enixum_ defendeth all things which are put into it from Corruption, for an incredible space of time, and at length, by an admirable Metamorphosis, transmuteth them into stone; my _Sal Mirabile_ doth not only perform that, but effecteth ten times more.

But before I enter upon the description of the Virtues lying hid in my _Sal Mirabile_, I think it necessary to indicate, That Salts of this sort do every where occur in the Earth, and being dissolved by Water, are carried to the superficies, and such Fountains are enumerated by _Gerogius Agricola_, shewing in what places they may be found, and that all things put into them are in a short time converted into a stony matter; which other Writers also testifie, and especially _Celsus_ in his Book _De rebus metallicis_. Nor is there any reason why any man should doubt it, seeing that Fountains of this sort offer themselves in our _Germany_, although few judge them to be of any moment. There is such a one in a certain place of _Helvetia_, which in a certain space of time converteth all Wood cast into it wholly into Stone. And the Inhabitants of that place do very often make trial of the thing by Experiments, by cutting some Wood, and reducing it to the figure of a Whetstone, and putting it into the water of the said Fountain, in which, being converted into a stone, they afterwards use for the whetting of Sythes, and other the like Instruments. I my self have seen whetstones of this sort, and had them in my hands, from the figure of which it sufficiently appeareth, that they were first wood, and have been converted into stone by so wonderful a Metamorphosis. The matter is out of all doubt, and there are many Fountains obvious in other places, of the same Nature. I have not seen that in _Helvetia_, but I have seen the Infant of _Basil_ with Dr. _Exius_, who is yet living. To this Infant, in a very large Glass, standing upon a low settle, the Signior _Exius_ had poured a certain peculiar Liquor, which had preserved it plainly uncorrupted and unhurt, to that time that it was shewed to me. And they told me, that the Infant was by the Liquor changed into stone; but I, seeing I did not touch or handle it, cannot affirm that for certain; but I saw it sitting with a full body, as if it had been but new born, since which time it is now above Twenty years, and then it had been Ten or Fifteen years in that Water, in which also it yet remains, as I have lately heard. But no man knoweth what water that was which the Signior _Exius_ had put to that Infant, whether he took it from a Fountain turning wood into stone, or whether he made it by Art. There is a Fountain of the like nature and property in _Austria_ at _Neapolis Viennensis_, a fenced City about eight miles distant from _Vienna_; I being a young man, long time since travelling towards _Vienna_, fell into a burning Feaver, known by the name of _The Hungarian Disease_, which seldom any stranger escapes, and having somewhat recovered my former health, came to the said _Neapolis_, and suffering a Relapse, was constrained to stay there. And the Disease had so debilitated the Appetite of my stomach, that it neither desir’d nor digested any Food. The Inhabitants advised me to go to a Well of almost an hours Journey from the City, situated near a certain Vineyard, and to drink of the Water to recover my lost Appetite. Following their Counsel, I took a great piece of Bread with me to the Well, nevertheless I gave but little credit to their words, who told me, that I would eat all that piece. Coming to the Well, I eat the crumb of the Bread sopped in the water, and it relished to me very pleasantly, who before at home loathed the greatest Dainties. I took up the same water with my hollow crust of Bread, and drank it, which so excited my Appetite to eat, that at length I also eat up my Cup, which I had made of my Bread; returning home much better and stronger, I declared to the Inhabitants the event, succeeding according to my wish, who affirmed to me, that if I would continue the use of that water, the faculties of my stomach would be throughly confirmed. I asked them what kind of water that was? They answered that it was water of Salt-petre, which I believed, being then unskilful in such things, but afterwards I found the contrary: For it could not be the water of Salt-petre, seeing that in no wise conduceth to the stomach, but rather occasioneth nauseousness and loathing. It might be, that the water of the said Fountain being evaporated to a Cuticle, might shoot into Crystals like to Salt-petre, but notwithstanding was not true Salt-petre, as wanting all burning, and not taking flame, which they might easily have found, if putting a little of that salt upon a burning Coal, they had tried it after the accustomed manner of trying Salt-petre: For now it is certainly evident to me, that that Fountain contained that Salt which _Paracelsus_ called _Sal Enixum_, and I _Sal Mirabile_; and also that it is the nature of that to shoot into long Crystals, and yet not to conceive flame. That _Well_ is enclosed with wood, in which many water-Mice have their Habitation, which presently will seize and swallow any crumbs of Bread cast into the water. I asked why a _Well_ of so great moment was enclosed and fenced with wood, and not with stone? They answered, That could not be done without damage, for the wood being taken away, which had now passed into a stony nature, it would come to pass, that the sand falling into the well, would choak it up. The wood which did not touch the water was now rotten, as I then very accurately observed, being a young man of 21 years of age.

Staying in the same City the following winter, I found, that the Moors or Marshes about the same, which rendered it so strong, were never frozen into Ice by the cold of the winter; which is an Argument that a certain peculiar salt is latent in that water; which is the reason that the Planks or Piles fixed into the Marshy ground, upon which many, yea, the greatest part of the Houses of that City, do stand, or are set, in a long progress of time, are changed into meer stones, and afford a firm Foundation to the Houses built upon them.

From all those indications I have hitherto conjectured, that all the Springs about that City abound with that sort of salt which _Paracelsus_ calleth _Enixum_, seeing that in the said Marshes I have seen the Grass green all winter, which is a certain indication of this kind of salt there existing. The watery Animals which are in the Fountain and Marshes near to the City, confirm the conjecture, among which the number of the water-Mice is not small, which cannot live in all waters; and the shell-Fish, or Tortoises, which are every where in an incredible quantity, in the water flowing about the City, and watering the Marshes and Gardens, although wont to be esteemed by great men among Delicacies, are here of no account at all; and for that reason both the Citizens and Countrymen put two or three of those shell-fishes into the vessel in which they save the washings of their Dishes, to give to their swine, saying, that this sort of Animals abiding in their wash, conduceth much to the fattening them. And from these things it appeareth, that water-Mice and Shell-Fish of this sort, do delight in sweet waters, tempered with a certain salt. Any man that hath a mind to take the said Shell-Fish, or Tortoise, goeth into the Meadows or Pastures in a morning, which are watered with this kind of water, where they wander about in the wet Grass, seeking their Food; and also in the evening after sun set, when they return again to feed. If they perceive any body in their way, they presently betake themselves to the water, and in their entrance into the water, they retract their four feet, which with their head and tail (like to the heads and tails of Serpents) they hide and secure in their shell, which is so hard, that it can scarcely be broken with a strong and heavy Hammer. The Inhabitants, when they will boil them, prick them with some sharp Instrument, at the feeling of which, they again put their head and tail out of the shell, which they presently cut off with a knife. The body being boiled in water, the shell openeth of its own accord, out of which the Fish being taken, is purged, and prepared with Butter, Wine, and Spice, and is not much differing from Veal, nor of an ingrateful taste, and therefore reckoned amongst delicate Foods, by those who are given to feed daintily. Truly, I am perswaded, that Animals of this sort are not to be used as Food, but are rather profitable to the health of Mankind, because they abide in pure waters.

These few things my Experience hath administred to me concerning these Waters, by which Wood is changed into Stone, yea, not Wood only, but also the skin and bones of Animals. I have also seen half a Loaf of Bread turned into a Stone; whence any man may conjecture, how great a fixing power is latent in the said salt, concerning which there is yet more to be said.

This Transmutation of Wood into Stone will put all the Brethren of Ignorance to the blush, who with their ridiculous Mockeries laugh at and deny the wonders of Nature of this kind, that by the operation of Art emulating Nature, a Body should be spoiled of its fugacity, and be transmuted into a constant and incombustible body. All Wood being burnt by the fire, is consumed, leaving nothing behind it except a few salt ashes, which nevertheless being transmuted into a stone by a fixing water of this kind, retaineth its pristine body, and cannot be consumed by any fire. This is an infallible Argument, most clearly refelling those Ass-like Deriders of Art. Can these Belweathers be more clearly refuted by any other Argument or Testimony? I speak these things, to the end that they may be brought to a more easie belief, and not to be amazed with so great admiration, when they shall in the following Treatise hear me affirm, That any subtile Spirit of Wine, by the help of this kind of Water, may be changed into a fixed Salt, constant in the Fire.

Seeing therefore it may come to pass, that by such a Transmutation any fugacious Spirit of Wine may pass into a fixed and constant Salt, Who will deny, but that the same constancy may be afforded to fugacious Metals, by a water of this kind? But by what means such an operation, which seems impossible to every man, may be effected, may be worth the while to indicate in few words, seeing that it happened to me casually, not seeking it, and which I my self at that time should not have believed, although any one had seriously affirmed it to me.

The _Sal Enixum_ of _Paracelsus_, or my fixed Salt, which dissolveth all things, is endowed with that virtue and efficacy, that it dissolveth all things by Fire; at a certain time I had dissolved Gold with it by the dry way, and would make trial whether Spirit of Wine would take a Tincture from it or not: The dissolution being made, I would have poured upon it a burning Spirit of Wine, but by chance I poured upon it in the Glass Spirit of Juniper; afterwards perceiving my errour, I set the Glass aside, and half a year after, I found the Spirit tinged with a bloody colour, which I filtred through a brown Paper, and put the clear Tincture into a Glass, to separate the Spirit from it by the Fire. But seeing that I obtained not a Spirit, but an insipid Phlegm by evaporation, I found that that Red Salt, in a long process of time, had rendered the Spirit fixed, and by a wonderful change had coagulated it into a fixed Salt. The same Salt afforded me another Experiment, and indeed yet worthy of greater admiration: A certain Friend gave me a glass of Oil of Citrons, prepared from mouldy or decaying Oranges and Citrons, by destillation, which Oil smelt mustily, to take away which ill smell, I would have poured upon it Spirit of Salt, but by chance put to it my _Sal Enixum_ dissolved, and destilled it by fire, which indeed rendered me a clear Oil, but in small quantity, and scarce the one half; Therefore continuing a stronger fire, when nothing more would destil, I let the fire out, the Glass being cold, and taken out of the sand, I found all the residue of the matter turned into a black Coal, and when I had taken it out of the Glass, I put it upon a burning Coal, to see whether or no any Oil yet remained; but the matter being consumed by the fire, left many Ashes, and discovered the fixing nature of my Salt. And searching more accurately into the operation, I found many wonderful things, which afterwards gave me occasion to call that Salt by the Name of _Sal Mirabile_. Let others search into the matter, by more exact Meditations, that they may be able to penetrate into it with a deeper sight. He that cannot see the virtues of this Salt, is destitute of Eagles eyes, beholding the Rays of the Sun with an unmoved aspect, and hath the eyes of an Owl, which can see somewhat in the dark, but is blind at Noon-day. Truly, it is a thing to be admired, that an Oil so combustible, in the space of a few hours, should be reduced to that state, that it should glow and burn in the fire like a Coal. Therefore let it not seem strange to any man, that any Wood abounding with much combustible Oil, should in a long progress of time, by the help of this Salt, be transmuted into a Stone. The knowledge of these things happened to me by chance; But who doubteth, but that the studious of Art may, by a sedulous and accurate search, find out many more? These are enough to the wise.

Now followeth the Praxis, demonstrating the Theory, by what means this Salt is to be prepared, and to what uses it is to be adhibited, and what wonderful and incredible things may be performed by _its_ help, as well in Alchymy as in Medicine.

I. _Of the Preparation of =Sal Mirabilis=._

This my _Sal Mirabile_ is prepared and separated from all vulgar Salts, by the help of Art, nevertheless more easily from one than from another: For it may be elicited not only from the Salt of the Kitchin, but also from other salts, as Salt-petre, Vitriol, and Alum: Alum and Vitriol abound with many sulphureous and mineral qualities, and therefore occasion much difficulty and labour in their separation; and Salt-petre possesseth a fugacious and burning nature. Therefore setting those Salts aside, we prepare our _Sal Mirabile_ of that common salt which is used in Kitchins, separating from it, by the help of fire and Water, whatsoever is earthy and terrene; and the same being prepared, as much as in us lies, we use it to the Honour of God, and the profit of our Neighbor.

_Of the external Figure, Colour, Taste, and Smell of =Sal Mirabilis=._

This _Sal Mirabilis_ being rightly prepared, looketh like Water congealed or frozen into Ice; it appeareth like the Crystals of Salt-petre, which shoot into a long Figure; also it is clear and transparent, and being put to the Tongue, melts like Ice. It tasteth neither sharp, nor very salt, but leaveth a little astringency upon the Tongue. Being put upon burning Coals, it doth not leap and crackle after the manner of common salt, neither conceiveth flame like Salt-petre, nor being red hot, sends forth any smell; which gifts or endowments no other salt possesseth.

II. _Of the External and Internal Use of my =Sal Mirabilis=._

In the first place it is to be known, that my _Sal Mirabilis_ containeth many great and hidden Virtues, inasmuch as it is not so sharp and acute as other salts, and therefore its internal as well as external use, is easily admitted in Medicine. Externally adhibited, it cleanseth all fresh wounds, and open Ulcers, and healeth them; neither doth it corrode or excite pain, as other salts are wont to do. Within the body it exerciseth admirable Virtues, especially being associated with such things whole Virtues it encreaseth, and which it conduced to those places to which it is necessary they should arrive: For Salt is the Conducter and Rector both of good and evil Powers or Virtues, and carrieth them along with it self, according as they shall be joined with it. As the nourishment of Vegetables and Minerals consisteth only in Salt, so also the nourishment of Animals dependeth upon the same. For if the Herbs, Bread, Flesh, and all other things which we eat, should be destitute of salt, they could in no wise sustain, nourish, and encrease the Bodies of Animals, for by such it would forthwith come to pass, that they should consume and die: Therefore Food also nourisheth, as it is well and in due manner seasoned with salt, for a thing that hath no relish, is unfit for nourishment, according to the common Proverb, _Quod sapit, nutrit_; _And that which hath no taste, doth also not nourish_. Therefore the Omnipotent GOD hath given salt to all His Creatures, by which they are nourished and sustained; so that there would have been no need of salting of Foods with salt, appointed for the use of Man, had not Sin and the Curse debilitated and corrupted all things, seeing that they were endowed with their own Salt by Nature: Therefore for the succouring of Nature, those things which contain little salt, are to be salted with common and vulgar Salt, which is appointed by God for this end, that it might afford nourishment to the humane Body, corroborate and strengthen it, as we see that Bread, Flesh, and all Herbs or Sallets, may be indeed eaten without salt, but not to afford so much nourishment: For it is commonly known, that Flesh, Fish, and Sallets being salted, do far better satisfie and nourish, than if those Foods should be received into the stomach wholly destitute of Salt. For this reason men that undergo hard labours eat Flesh, Fish, Herbs, and other Foods, plentifully seasoned with salt, whereby their Bodies are preserved in their due strength; but those who are not exercised with Such labours, feed upon Foods not so salt, but of a more easie digestion. Salt therefore is the only nutriment not only of Vegetables and Animals, but also of Minerals; yea, it universally nourisheth and encreaseth whatsoever existed in the World.

Seeing therefore that without salt nothing can exist or live, and that the life of all things consisteth in salt alone, as is witnessed by daily experience; Wherefore do Fools think Salt to be a thing of so small moment? I answer, That this happens because very few know what Salt is, what Powers and Virtues it exerteth, and what is reconded in its inward Penetrals: As is said a little before, I compare salt to a Carrier, because he carrieth or conveyeth all those things which are put to him, whether good or evil, thither to where they are to be conveyed, without any labour or trouble, but committing the care to him, who taketh all the burden.

In like manner, Salt being mixed with good things, which administer a good nourishment, assisteth the nutritive faculty, and is the conveyer, helper, and strengthener of the adjoined nutriment: Being mixed with venomous and hurtful things, it encreaseth and confirmeth the Venom with great detriment to the Body, insinuating it into the Passages and Members, into which, without salt, the Venom could not have penetrated; therefore with the good it is good, and with the evil it is evil, and being addicted to neither part, is subservient to both, according to the will of the Artist, making good the vulgar Proverb, _Salt and Wine quicken the wit_: That is, when mixed with good things, they be moderately used. So also the contrary is true, if it be said, that _Salt and Wine deprave the Wit_; which I could demonstrate by many Examples, which for brevity sake are here omitted. Nevertheless, that I may be the better understood, I will instance in two things: As I said but now, if Salt be mixed with good subjects, containing a good nourishment, such are Bread, Flesh, and Herbs, the same are rendered fitter for nourishment, if daily experience may be credited, which no man will deny. Why therefore should not the contrary be likely, that it should render an evil thing yet worse, and corrupt it more, if it be associated with it. As for example, Common _Argent-vive_ is esteemed Poison, and indeed truly, and is rendered obnoxious to a greater or lesser poisonous quality, according as it shall undergo this or that Preparation. If one swallow half an ounce of it, it operateth nothing in the Body, and passeth away without hurt; but being sublimed with salts, and exalted in its venomous quality, being exhibited in the weight but of two, three, or four grains, is sufficient to kill a man.

In the same manner Orpiment, as digged out of the Mountains, performeth nothing of good in an humane Body, exciting frequent and intolerable vomitings and stools, if given in too great quantity; nevertheless one, two, three, or four grains of the same may be taken without any danger, causing easie vomits and stools; but being exalted by sublimation with common salt, becometh so hurtful a Poison, that being drank, it forthwith killeth Men and Beasts. So also it is with white Arsenick, which being sublimed with Salt, obtaineth such a poisonous nature, as is commonly known, although the cause of that evil be known to few, as the said Examples do sufficiently declare. I will yet add one thing over and above, for the sake of the Ignorant: They who have been versed in the Labours of the Fire, know those things, and want not my teaching, although their number be very small, but of the Ignorant and Unskilful it is large enough. Arsenick and Cobolt are indeed most vehement Poisons, but nevertheless are not hurtful to the Body, if they be taken in their corporal form; but being exasperated by sublimation with Salts, and reduced into a more fugacious nature, arrive to that vehemence, that they are able to kill a man only by their odour. Those who have mixed Arsenick with Vitriol and Salt-petre, for the preparing of graduating Waters, as they call them, have experienced the Truth of this. Such Waters are so vehemently poisonous, that they smite the Heart with a trembling of any one that taketh in their odour by the Nose, and also extreamly debilitate the Brain. That vulgar Proverb, which saith, That _Salt corroborateth the Heart and quickeneth the Wit_, is true, when wholesom and healthful things are associated with it; but if things unwholesom and poisonous be adjoined with it, it doth the quite contrary, suffocating the Heart, and weakening the Brain, both which I my self have found.

Long ago, when I was young, being occupied with Arsenical Waters of this kind, it often happened to me, that those strong saline Spirits had almost put out my Candle. Again, on the contrary, I have found, when I have mixed corroborating subjects with Salt, that it hath encreased their strengthening Virtues, and exalted them in a wonderful manner. Therefore it is not without reason that _Paracelsus_ teacheth, That Gold exerciseth no power or virtue in the humane Body, but by the Spirit of Salts, which insinuate the virtues of Gold into the Members, and augmenteth them. Here some may say, Seeing that other Metals exert their powers in humane Bodies without Salt, Why should not Gold also do the same, if it hath any virtues? I answer, That this is the reason of the difference, because the other Metals being reduced into small Particles, by filing, do act in the humane Body, by reason of their own Vitriolate Salt, which they retain in melting, more easily admitting solution in the Stomach, and performing their Operations, by reason of that natural acidity, which Operations would be exasperated by the addition of Salt. But that the imperfect Metals effect nothing of good in the body of Man, is witnessed by Tin and Copper, in a Vessel of which, Wine standing all night, and then drank, causeth Vomitings and Cholical pains, as also Palpitations of the Heart; in exciting of which, Copper exceedeth Tin, which doth not so frequently excite Accidents of this kind, especially that which is not adulterated with Bismuth or Tinglass, but is pure and unmixt. Lead being swallowed, drieth, and cooleth too vehemently: But the filings of Iron are used medicinally, not without great profit, because they kill and expel the Worms in Children; and its _Crocus_ is also wont to be mixed with astringent Medicines with Fruit. Silver being filed and taken, is of no use in the humane Body, because it hath in it self no salt, with which Iron and Copper are endowed. Nevertheless, being prepared with Salt, it obtains an entrance into the Members of the Body, and expelleth all hurtful Humours, and strengtheneth the Brain. But being bitterer than Gall, it is so ingrateful to the Palate, that it is more difficult to be taken than Vitriol it self. Gold, the most eminent among all the Metals, in purity and nobility in its own nature, possesseth no Salt, and therefore hath no Operation at all in the Body, whether it be taken in filings, or reduced to a subtile powder; for the _acidum_ of the Stomach is not of so great power, that it can enter and dissolve Gold as it dissolved Copper and Iron, but dischargeth it with the Excrements in the same form in which it was taken. Hence the Unskilful have been so bold, as to exclude Gold from a medicinal use, as a thing destitute of all Virtue, and altogether of no use; an errour truly not Philosophick, but foolish, proceeding from meer unskilfulness and ignorance, seeing that Experience doth altogether testifie the contrary. He that believeth no Virtues to be in Gold, may by an easie experiment find the contrary, if he shall dissolve it in Spirit of Salt well cleansed and rectified, and shall drink a little of this Solution mixed with Wine or Beer, or any warm Broth or Gruel, for he shall perceive a very swift and healthful Operation, calling out all Superfluous fæces, according as they shall offend, either by Vomit, Stool, or Sweat, or Urine, without any weakening of the Body, but evidently confirming its strength, as I have shewed in my Book entituled, _The Consolation of Navigators_, in few words, by reason of the shortness of time, which did not allow me to treat of this matter more at large. Nevertheless I here assert, that a solution of Gold of this sort by Spirit of Salt, is able to perform very much in Medicine, although by reason of its ingrateful relish, it is not much to be esteemed: For seeing the spirit of Salt, with which the Gold is to be dissolved, ought to be very strong from this corrosive Liquor, without which the Gold cannot be dissolved; first, this incommodity ariseth, that its use is unpleasant, it blacketh the Lips and edgeth the Teeth; to which may be added, that a great quantity of Liquor is required for this solution, and the acidity by degrees bringeth loathing to the sick, and sometimes the sick cannot bear the sharpness. Moreover, if this solution be taken in Broth, it hindereth its operation, and wanteth the desired success, of which it is not destitute when drank in Wine or Beer. For this reason this Medicament, which in itself is very noble, and of great moment, is difficultly admitted into use. But because we have said that Gold without Salts is able to operate nothing at all, its whole solution consists in such a _menstruum_ which is neither corrosive, nor of an unpleasant relish, nevertheless openeth the Gold, and rendereth it apt to become a very wholsom Medicine; which endowments I have found in no other thing but my _Sal Mirabile_, which being void of all corrosion and unpleasantness, is it self an excellent Medicament, and conciliateth a pleasant sweetness to all things which it dissolveth: For when it dissolveth Gold, it doth not stain the lips and hands with any colour, like other solutions, which are made by _Aqua Regia_, or spirit of salt; neither also doth it astringe like other solutions, but is of pleasant use, and exerteth its gift by a noble Operation. I have tried many admirable things with this Salt, and at length obtained a solution, or rather an extraction of Gold, green as Grass, and is a very wholesom and most noble Medicament: For he who hath brought Gold to a greeness, hath performed much, in praise of which, many ancient Philosophers call it _The Blessed Viridity_. But what this greeness may effect in Medicine, belongs not to this place, seeing that I intend here to treat of nothing but Salt, and to prove it to be the Beginning and End of all things, and that it encreaseth and exalteth the powers and virtues of all things.

And seeing that this is agreeable to Truth it self, and cannot be disproved by any man, it must necessarily be granted, that a Salt brought to the highest degree of Purity, (as mine is) must be far better, and more noble than any gross and impure Salt. Also because it amplifieth and exalteth the virtues of all Vegetables, Animals, and Minerals, and that Gold exceedeth in nobleness all other Creatures which are found under the Sun, it is easie to conjecture, that if the purest and most noble part of Salt shall be associated with Gold, that also a most noble Medicine must thence arise: For Salt and Gold, being the Off-spring of the Sun, are (as it were) immortal and incorruptible, and therefore afford help to all mortal and corruptible things, and defend them from putrefaction and corruption.

Nevertheless, I would not have any man perswade himself, that in these words I go about to assert any Immortality, my purpose tendeth not thither, seeing that I am not ignorant that there is no Medicine against Death. I would only signifie this, that from the association of Salt and Gold, there must necessarily proceed an excellent Medicament. If Salt carrieth and promoteth the Virtues of other things, wherefore also should it not promote and convey the Virtues of Gold? Truly there is found no Herb so abject, no Stone so vile, nor no Bone so contemptible, that doth not possess its own Virtues: Who then can deny that Gold, as the most Noble Creature of God (after the Sun and Salt, of which it is generated) should possess Gifts and Endowments, to be preferred to those of the more vile Creatures? That nothing of evil can proceed from two excellent subjects, to wit, Gold and Salt, every unskilful Rustick can understand; Wherefore then cannot those proud and idle Scoffers perceive it? I think it to be, because they would not be numbred among rude and ignorant Asses, if subscribing to my words, they should confess such a Medicine to be _in rerum natura_, and notwithstanding to be ignorant of its Preparation. But it were better for them not to envy those who have received such Gifts, nor to assault the Innocent with so many filthy Calumnies and Slanders, but to leave those things to them which exceed their own Capacities.

I now make mention of my Green-Lyon, whose wonderful Virtues are to be declared and manifested to the whole World; although I well know, that this Green-Lyon will not find fewer enemies than my white or red _Aurum Potabile_ hath done: For the Devil can in no wise suffer, that any thing which is profitable to Mankind should be made manifest, therefore he useth all his power and arts to hinder the knowledge of the Truth, by casting stumbling-blocks in its way. What various Arts have been excogitated, to bring my _Aurum Potabile_ into Contempt, and indeed by such a sort of men, who might easily think that I should not grant one drop of it to such haters of the Truth, although they should petition me for it.

And seeing those Pot-Companions could not ask it of me, they have endeavoured to extort it from me, under pretence of the sick, not that they would serve the sick, but only get an occasion of contemning it, and of bringing it into an Odium with the Sick, lest by it they should recover their former Health. Have they not taken counsel together in their Meetings, one offering this, another thing, so that by every way possible they might oppugn my _Aurum Potabile_? But, this Hatred and Envy, carried on against me with great study, I leave to the Divine Vengeance; and although many watery and obscure Clouds may endeavour to hide the Sun, and to overspread his warm and vivisick Beams with darkness, nevertheless they shall effect nothing; for at length being dispersed into vapours, and vanishing in Clouds, they will give place to the Solar Rays. There is nothing able to extinguish the Truth, which may indeed be prest, but never overcome, and is therefore like the Light, never wholly extinguished. The Air is never filled with so many dark Clouds, but at length they being dissipated, the Sun again appears to sight. By a like reason also the Truth at length freeth it self from the snares of lyes, and cometh forth into the Light: Therefore I may without fear propose the Truth, although there be many that can but ill bear my liberty of speech; for GOD is to be obeyed rather than Men and the benefits due to Good men are not to be omitted for the sake of those which are Evil.

Therefore (in the Name of God) I will go on in declaring the Virtues of my _Sal Mirabile_; because I have said in the precedent discourse, that Salt is the Rector or Disposer of all things, carrying their virtues conjoined with it self, to their due place; therefore it is not fit that evil and venomous things should be adjoined to it, but such as are good only, if any thing of good be expected from it.

But there is no Creature under the Sun more noble, excellent, and pure than Gold, nor which more resisteth the destruction of all the Elements, which without a true solution, as we have said, cannot render the Body of Man partaker of its Virtues, and all corroding solutions are found to be unfit to dissolve it; therefore such a solution is required, as may be performed by the help of a _Salt_ which is not corrosive; therefore taking such a one in hand, we will see what good is to be expected from it.

_Of the Use of my =Sal Mirabilis=, as well in the Solution of Metals, as in the Preparation of Medicines._

First, it is to be noted, That not only Metals, but also all Stones, and Bones themselves, refusing the solution of all corrosive Salts, may be radically dissolved by my _Sal Mirabile_, and most things so dissolved, whether they be Metallick, Vegetable, or Mineral, put on a green colour, of some of which the greeness remaineth, but of others, in process of time, is changed into a yellow or red colour.

Concerning this wonderful mutation and solution, I could write a great Volume, if I had not designed this Labour for another place, intending here only to describe the solution of Gold, because another better cannot be found. I have found the solution of the rest of the Metals which are adhibited, to be unfit either for the preservation or recovery of Health, as I have admonished a little before; but I have found Salt and Gold to be most noble subjects, of which an excellent Medicine must necessarily be prepared: For Salt exalteth the Powers and Virtues of all things to a high degree of perfection, and insinuateth them into the humane body: This seems to me not unlike the volatile and fugacious Spirit of Vegetables, as of Wine and Beer, _&c._ which coming into the Body of Man, addeth strength to the Animal Spirit, that it moveth it self more readily, and with greater alacrity. Indeed every other Meat and Drink, whether it be Bread or Water, communicateth some strength to the Body, but not so powerfully and efficaciously as any generous Wine, whose Spirit is very pure, efficacious, and subtile; so that its too plentiful use awakeneth all things that lie hid in a Man, and brings them to light. In the same manner Salt encreaseth and confirmeth all things, & being united with them, maketh manifest all their hiden Virtues, which without Salt would remain in darkness. Who could have manifested to us that great Poison which lies hid in Arsenick, if Salts had not revealed it? If any melancholly Person (who otherwise in his own nature is prone to stilness, like one dead) shall drink any spirituous Wine, or strong Drink, his Spirits, that were before dull, and as it were buried in a Dream, will presently be awakened, and his Tongue set at liberty. The same doth Salt perform, which addeth an encrease to the powers of all things, especially of the Metals, which it rendereth manifest and known. And indeed without Salt Poisons could not have been known, as I have said a little above, concerning Arsenick and _Argent-vive_: If Salt worketh those things in evil subjects, by dilating and encreasing their malignity, Why should it not effect the same in good subjects, by augmenting their goodness? Therefore, because among Animal, Vegetable, and Mineral subjects, there are none more noble and eminent than Gold and Salt, which have their original from the Sun, it would be ill done to pass them by, and to seek viler subjects, for the making of an excellent Medicine, seeing that if we take Wine, Salt, and Gold, there are no other things which afford us so excellent Virtues. Therefore acquiescing in these, we will endeavour of them to make a most noble Medicament.

_The PROCESS._

Take three or four parts of _Sal Mirabile_, and one part of Gold (rightly fitted or prepared for this Operation) mix them, and put the mixture into a strong Glass Retort, well luted, which place in an open fire, encreasing the fire by degrees, until the Glass be red hot, urge the fire, and continue it stronger, for an hour, then cease, and let all cool, take out the Retort, and free it from the Lute, that it may not be mixed with the matter contained in the Glass, but that may remain pure, which is to be accurately separated from the Glass, and together with what is sublimed into the neck of the Retort, to be put into a clean glass; which matter will look of a greenish colour: To this matter pour some Rain-water, that it may be dissolved in an easie heat, and the Salt, with part of the Gold, may be mixed with the Water. Filter this grass-green Solution through Paper, and draw off some part of the water by destillation, that the green Liquor may remain, not corroding nor tasting sharp, nor yet too urinous, but fit to be drank in all Vehicles. The Gold which the _Sal Enixum_ hath not dissolved, you will find after the solution, which you may again use for the like Work; but the green Liquor you may presently use, as well in Medicine as in Alchymy, which will afford you many profitable things. He that will draw off all the Phlegm to a green Salt, and then extract that salt with an alkalized Spirit of Wine, will obtain a Medicine yet more efficacious: For the Spirit of Wine will not be tinged with a green, but a red colour, and will be very sweet, rendering the Golden Virtues of the Salt more efficacious, and more commodiously and readily insinuateth them into the Members of the Humane Body.

NB. This is to be noted, That the _Sal Enixum_ doth not imbibe the whole mass of Gold in dissolving, but only its purer part. Now, if you repeat this Operation upon the same pure mass, as yet once more, you will extract the greatest purity, and without all doubt obtain a most noble Medicament, which no man can refute, although he be a capital Enemy to the Truth. This is the Operation, no less compendious than true, of preparing a great Medicine of Gold, Salt, and Wine, meriting the name of an _Aurum Potabile_, whose great Powers and Virtues are now to be manifested to the necessitous Sick.

_Of the Powers and Virtues of my =Green-Lyon=, =Vitriol of Sol=, or Wonderful =Golden Salt=._

This green golden Liquor may be safely and pleasantly used by all, whether young or old, sick or in health, without any difference of Persons, because it containeth nothing which is evil or prejudicial: For a cleansed Salt and Gold, never inferr any ill, but are alwaies profitable, exercising their wholesom Operations, as well in Vegetables, as Animals and Minerals, as in the following Treatise shall be clearly demonstrated.

First, This green liquor, only by its external aspect, cheereth the Heart, Brain, and all the vital Spirits, seeing that of all colours there is none superiour to the Green in pleasantness, of which all men are witness, who have overcome the intense cold of a sharp Winter, behold the renewing greenness of the Trees half dead, and Herbs extinct, in the Spring time, with great delight and pleasure, and feel all the Blood in their Body to be renewed and revived.

Secondly, This Golden Liquor being drank, strengtheneth and confirmeth the whole _humidum radicale_, Stomach, Brain, and all the inward parts of the body, beyond all other Medicines which I have hitherto known. Also it expelleth Melancholly, and all anxieties of Mind, taketh away Palpitations of the Heart, openeth Obstructions of the internal Vessels; it healeth the hurts of the inward parts, as Liver, Lungs, _&c._ and cureth all inward Exulcerations; it cureth Gravel and Stone, whether in the Reins or Bladder; it keepeth the Body soluble; expelleth Wind, with the pains of the Cholick; preserveth the Blood from Corruption; cureth the Leprosie, Scabs, and Fevers of all sorts; in process of time it taketh away the Gout; to the insulting Apoplexy and Epilepsie it affordeth present Cure; it cleanseth the Blood infected by the Scurvy, Plague, and other contagious Diseases; it preserveth and freeth from all internal Ulcers; defendeth the Lungs, Liver, and other parts, and removeth Exulcerations already arisen, and takes them away radically. It so tingeth all the inward parts of a Man with its Balsamick Virtue, that not being easily obnoxious to Diseases, they enjoy a sound and long Life. Outwardly used, it healeth all fresh wounds, no less than old and open Ulcers, without any Ointments or Plasters; for in curing Ulcers of this sort, there is nothing in Animals, Vegetables, or Minerals, which answereth to this in Virtue; as also inwardly it cureth Ruptures.

This is the nature and property of Gold, that it most potently taketh away all filths, and also astringeth; which two things are necessarily required in the Cure of all Ulcers. This Salt, by its own help, commodiously doth the same, and also wonderfully promotes the Virtues of the Gold: The said Liquor very quickly taketh away the Ulcers of the Mouth and Throat, with all their scorbutick Infection, which are wont to give way but very slowly to other Medicines: And this it doth, although the Tongue, Uvula, and all the Palate should be full of Pustules. In short, for the taking away all internal and external Ulcers, I think no Medicine preferrable to this Liquor; but all other defects of the Body which it cureth, for brevity’s sake, I will pass over.

Moreover, this green and golden Liquor hath this nature and property, that beyond all other Medicaments, it conciliateth a wonderful fertility to all things, as its signature, the wit, the green colour, and my diverse infallible Experiments, do truly testifie. Hence the seeds of all Vegetables being macerated in the same Liquor, and set in meer naked Sand, they put forth golden Sprouts and Plants, having a smell much stronger and pleasanter, a fairer colour, and greater length than those which grow out of a fat Earth. Therefore this green Liquor holdeth the chief place in rendering Vegetables green and fruitful, and augmenting their growing faculty; so also among all the Medicines, I know it hath no equal in conciliating and preserving fertility in the humane body: For in all the Diseases of Mankind it bringeth great help and comfort, and effecteth more in assisting the fruitfulness both of Male and Female, than can be believed, and is so great an exciter of Venus, that it bringeth great solace not only to Old men, who being baulked by their younger Wives, are forced to lie still, but also to such Women who are barren in their flourishing age, and therefore destitute of Heirs.

I write not dreaming, but am taught by Experience, having seen some men so strengthened by this Medicine, that they have seemed to themselves never to have been weak, the which also some Women have experienced. Nevertheless such Medicaments are not to be administred too frequently to this Sex, seeing that without this sort of help they are wont to be sometimes exagitated by a more salacious Itch than is convenient: Its use is more safe to Old men, inasmuch as it cannot do them the least damage. Nor ought those things which I here deliver, to seem a wonder to any, for they have their certain and undoubted causes of Operation.

Let those two Subjects, of which the Green-Lyon is composed, to wit, salt & gold be inspected; they are the best of things, & necessarily required to the generation of all things; for, what herb can be brought forth without seed and salt? not indeed the least: for if the earth or sand wanteth salt, the seed of the Herb can neither have nutriment nor production: Yea, if the seed it self be also sowed in a fat Earth, and yet be destitute of the Rays of the Sun, it can in no wise grow out of the Earth, but will be suffocated and perish; the which thing is not hid to Rusticks, who after they have sowed their seed, do ardently expect the warm Sunshine. Therefore, for a desirable coming up of Vegetables out of the Earth, and their encrease, there is required a fat and salt Earth, as also the warm and fruitful heat of the Sun, with necessary Rain; which also is to be understood of the generation and multiplication of Animals.

NB. In _Aurum Potabile_ salt supplies the room of fatness, Gold is the Sun, and the Spirit of Wine performeth the Office of the warm and fruitful Rain; so also no Minerals are procreated, but by the help of the sun, and labour of salt. They exercising their operations upon the Water, generate Minerals, as the Writings of the ancient Philosophers teach.

Some ignorant man may here object and ask, How it can be, that the Sun, by operating in the depth of the Earth, should generate Minerals and Metals of salt? Let him know, that the Sun, by his hot Rays, doth excite the central fire in the profundity of the Earth; which central fire is not unknown to those who are occupied in digging Metals out of the Earth, who sometimes feel so strong a heat, that laying aside their Clothes, they are constrained to labour very leisurely, yea, sometimes wholly to intermit it; as I have taught in _The First Part of my Mineral Work_. Therefore no man of a sound mind will dare to oppose these things, seeing that it is wholly agreeable to Truth, that generation and encrease in all Animals, Vegetables, and Minerals, do arise from the sun and salt, to which water is wont to be an help.

Seeing therefore that my golden Liquor is prepared of such subjects, it can operate no other thing than fertility, and thereby signed by Nature with that beautiful greenness, by which it signifieth its endowment to render all things fruitful: God adorneth nothing with His marks and signs in vain; from which, as from His signatures, the powers and virtues may be more clearly known, than from Books. For the signature with which things are signed by GOD and Nature never erreth; but the Books and Writings compiled by Men very often erre. Wherefore did the ancient Philosophers and Poets worship _Venus_, the Goddess of Love and of Generation, and attribute to her a beautiful green, generated of the spume or foam of the sea? What is the foam or froth which the sea calleth out upon the shore, but salt, which being dried up by the heat of the sun, is reduced to salt? And the Poets, especially _Virgil_ and _Ovid_, who were men of great literature, would not have handled such things with so prolix an ambage of words, but that they were willing by their Fabulous writings to reveal that great Philosophick Mystery to the world: Therefore I constantly assert, That this green Liquor is the chief Medicine of all things to grow or be encreased, as its pleasant Viridity and infallible Experience do testifie. The Ocean, the Mother of all fertility, sheweth also its greenness, especially in those places where it is rich in salt, and strongly irradiated by the Beams of the Sun. This is well known among Seamen, who from the change of the water into a greener colour, presently collect, that they are near to hotter Regions, in which the Sun-beams are more strongly projected; for in such places the Sea is so salt, that it shineth like fire: The Urine of those pissing out of a ship, falling into the Sea, sheweth like sparks of fire; there four parts of water are found to contain one part of salt. The Mediterranean Sea is not so full of Salt, as that which is between _Spain_ and _France_; and again, in this it self is found not a little difference, seeing that the _Spanish_ side exceedeth the _French_ in saltness; and the Ocean it self, by how much the nearer it is to the North, by so much it is less salt; for which reason also the salt is weaker, and of less Virtue, being more remote from the beams of the Sun. Therefore the _Danes_, _Sweeds_, and other Nations, inhabiting the Northern parts, although they have plenty of Sea-water, nevertheless they do not make salt of it, but fetch it from _France_ or _Spain_; which is a Testimony evident enough, that salt is elaborated in the water by the most ardent Beams of the Sun, and produced for the sake of an universal fertility.

This is indicated by the _German_ name of the Sea, _Meer_, which is all one as if we should say _Vermeer_, that is, _Encrease_, _Enlarge_. An Appellation very well agreeing with the thing, because without the Sea nothing would encrease in the Earth, but on the contrary, all things live, and are encreased by it.

Hence the green colour is a manifest Index and Signature of Fruitfulness, which might be demonstrated by infinite examples, which, for the avoiding of prolixity, is not here necessary, seeing that the thing it self is so manifest.

Some profligate Deriders, who love to oppose the Truth, may say, That this green colour doth not proceed from Gold, but from Copper, that so they may draw honest men away from the Truth, because no Gold seemeth to them to be of use in Medicine; with which Cavil they have before now accosted my _Aurum Potabile_. That I may stop their impure mouths and obviate the frivolous Objections of this sort, I say, that I indeed confess, Copper among the Metals doth obtain a green colour, if it be dissolved in _Aqua fortis_, and other corrosive Liquors of that kind: But Gold being dissolved in the same, appeared in a yellow colour, and not a green, which is known to every body. But who would think me to be so stupid and rude, to impose upon any so open a Cheat? Who also in any wise could hide such a Cheat? For Copper being dissolved in salt waters, would presently discover the Fraud, by its evil nauseating and Vitriolick taste, of which but one drop being swallowed down, would excite violent Vomitings, and would not be a Medicine, but rather a Poison. Moreover, if you put a Knife into such a solution, it will be presently covered over with the Copper, and appear to be Coppery. The contrary plainly happeneth, if any pure Iron be dipped in my Green-Lyon; for it will presently appear to be gilt with the colour of Gold, and that more fair and eminent than any Ducat, or other piece of golden Mony exhibiteth. If any Iron-Wire be put into it, and there left for a certain time, it will at length be changed into a pure Gold, which is an infallible testimony, that that Liquor doth not draw its original from Copper, but from Gold. Again, it may be objected, that a vulgar solution of Gold by _Aqua Regia_, also tingeth Iron with a golden colour, and adhereth to the same; therefore this is no strange thing, forasmuch as it is common and known to every man. I answer, That such a Solution, not green, but yellow, doth indeed by precipitation adhere to the Iron, and dissolved the Iron it self, and reduced it into a Mud, but doth not penetrate it, and preserve it in its form, as my green Liquor doth, which therefore is not to be numbred among those corrosive solutions; but that which is done by the _Sal Enixum_, is rather to be called an Extraction than a Solution: For my _Sal Mirabile_ is of that nature, that it doth not throughly dissolve any fine Powder, or Calx of Gold, but only extracted from it whatsoever is most pure, and leaveth the rest like a black Powder. Moreover, that Solution is not corrosive; for if it were, it would corrode and dissolve the Iron, and not tinge it with the colour, and advance it to the degree of Gold, the Iron remaining whole. By a like reason the green Solution of Copper, made with the vulgar corrosive waters, associateth it self with the Iron, in a green colour, corrodeth it, and forsaketh the Copper. But if Copper be dissolved with my _Sal Mirabile_, that solution doth not penetrate Iron, but transmuteth the whole in its own form into Copper, yet not presently, but in a long progress of time.

From all these things may be seen the great difference between the vulgar corrosive solutions of Gold, Copper, and other Metals, and mine, void of all corrosion, which is performed by my _Sal Mirabile_, dissolving the Bodies of the Metals, after a far other manner than those corrosive solutions are made. Therefore it is not to be reckoned among vulgar solutions, seeing that it possessed far other Virtues. The vulgar solution of Gold, made by _Aqua Regia_, hurteth all things, as a corrosive Poison; a little of it being put to any Vegetable seed, deprived it of all its growing faculty, and throughly killed it. Some drops of it being drank by a Man, would corrode his throat and stomach, like Poison. A Liquor of this sort, by its corrosive and gnawing faculty, converteth the Metal put into it into slime or mudd. That solution which is made by the rectified Spirit of Salt, may safely be taken by any, when a sufficient quantity of Water is mixed with it; but it is not sweet, it constringeth the Tongue, and staineth the Hands; this doth not my green Liquor, for it neither coloureth the Hands, nor astringeth the Tongue, nor yet corrodeth the seeds of Vegetables, but rather exciteth them to fertility.

Whence it appears, that my said _Sal Mirabile_ is not corrosive, but by it self is a good Medicine for all Vegetables, Animals, and Minerals, which Experience it self most evidently argueth: Therefore it can work nothing but good, because prepared without any Corrosive, and represented to the eye by a wonderful signature, to wit, the fair Green colour.

This signature is an undoubted token of its extraordinary Virtues, in rendering all living things vegete and fruitful, which lie absconded in its inward Penetrals. And this I think sufficient to be said to those foolish and idle Cavils of ignorant Scoffers, with which they may insult over me.

Whatsoever I have here ascribed to my Green Lyon, my red _Aurum Potabile_, extracted with Spirit of Wine, also performeth the same, and that as well in Vegetables and Animals, as in Minerals; for the Spirit of Wine can hurt none of them, but rather insinuateth the virtues of Gold into Vegetables and Animals, and rendereth them more efficacious. But concerning the solution of Gold by my _Sal Mirabile_, and its efficacy and operation, this may suffice for the present.

As for the solution of the other Metals, there is no need to make many words, or to write a large Volume about it, seeing that from what hath been already said, any man may easily conjecture, that solutions of this sort, made by the help of _Sal Mirabile_, are far better than those made by Corrosives. The Vitriol of _Venus_ made by its help, doth not hurt Vegetables, as common Vitriol, which killeth the same by its corrosion; but the Vitriol made by _Sal Mirabile_ wonderfully promoteth the growing faculty in Vegetables, so that Lunar, Venereal, Martial, Jovial, and Mercurial Herbs may be produced, which will have wonderful effects, especially if the Vegetative faculties of Lunar Herbs be encreased and promoted by the Salt of Luna; of Venereal, by the Salt of Venus, and so of the rest.

Enough hath been spoken to the Wise, but he that hitherto cannot apprehend what I have said, is an Ass, and unworthy of such _Arcanums_. From this Foundation a diligent Physician may erect a far other method of Curing, and may prepare for himself such Medicines, by which he may obtain Honour and Wealth. I have for many years observed, that Herbs are wont to acquire Martial faculties and properties, if they grow out of a reddish Martial Earth, although they were not before of a Martial nature, but of a Solar, Lunar, Venereal, Jovial, Saturnine, or Mercurial Property.

But how much more would the innate properties and virtues of Herbs be strengthened and encreased, if they were not nourished by the Dung of Animals, but set in pure sand and watered with _Sal Mirabile_ impregnated with the virtues of Metals, and thence acquire the promotion of their growing faculty. Truly other Herbs of far greater Virtues, and other odours and tasts, would be brought forth, than the common, which are wont to be produced by the Dung of Animals, and the simple Salt of the Earth. By this means so strong an attractive Power may be conciliated to the Seeds of all Herbs, that by a Magnetick power they may attract to themselves the Astral powers and influences, and so encrease their Virtues, that without any Preparation they might be able to cure all Diseases to admiration. NB. That it is necessary, that he that would exactly understand the nature of Herbs, should know how to promote the vegetative faculties of Solar Herbs, with Solar Salt; of Lunar with Lunar, and so of the rest, and not that he should intermix the one with the other, without any consideration; which without doubt would be a hindrance to the desired success.

Consider these things with an accurate Meditation, as great Secrets and _Arcanums_, which will not be revealed to the perverse World. A word to the Wise is enough; therefore I will add no more; but I make no doubt, but that this Revelation of my _Sal Mirabile_, in process of time, will be accepted by diligent Physicians, and bring so much benefit, that they will by the same effect much good in comforting and curing the Sick. All things have their time, so also this Arcanum, which in its time will be in vigour; but I would not have any man perswade himself, that he may fish out of me the Preparation of my _Sal Mirabile_, I will not _cast Pearls before ingrateful Swine_, but will reserve them for Friends. But lest an occasion should be given to ignorant Deriders, and those that hate me, of calumniating and slandering me, as if I my self were ignorant of preparing of a Salt of this sort, I have determined to deliver some small portions to divers prudent men, not of this Salt only, but also of those Salts which are endued with the Virtues of Gold, Silver, and other Metals, that at any time they may be able to exhibit a clear Testimony of the Truth: And I will produce those Herbs themselves, that I may have them in readiness to shew to others.

Therefore let no man trouble me with his Letters, to ask of me this salt, or other Medicines, for I will communicate them to none, but such as I know, and with whom I am familiar.

Great Thanks are to be given to Almighty GOD, who hath made this present unworthy World partaker of such _Magnalia_. I have sought, and have opened the way to others; let another also seek, and enter by the way I have shewed, that insisting in my footsteps, he may by the easier labour, obtain a greater light of Nature.

But that I may omit nothing which pertaineth to the good Institution and Doctrine, and concerneth the glory and honour of Salt, I will yet over and above add one infallible Testimony, by which any rude and ignorant man may evidently see, that all fertility consisteth in Salt only, and that it is the most precious Treasure of the whole World, for the health of the Body, and that in it lie hid most ample Riches.

Fertility is indeed already demonstrated in many foregoing Testimonies; but because the History of the Prophet _Elisha_ agreeth more than a little with these my sayings, and may be a clear Testimony to them, I have thought fit here to adjoin it. We read in _2 Kings_, 2. 19. that the men of the City said to _Elisha_, _Behold, it is good to dwell in this City, as my Lord seeth; but the water is naught, and the ground about it is barren: Bring hither to me =(saith he)= a new Vessel full of Salt_. Which being brought, he went to the Spring into which he cast the Salt, saying, _Thus saith the Lord I have healed this Water, from henceforth there shall no dearth and barrenness arise thence_. So the Water was healed even to this day, according to the word of _Elisha_ which was spoken.

That this great Mystery may the better be understood, it will be necessary first a little to consider the History it self, from which it may be known by what means the Salt of _Elisha_ became so strong, that it expelled Death, and rendered the Water good, and the barren Earth fruitful.

When _Elias_ was to be carried up into Heaven, he said to _Elisha_, Ask of me what I shall do for thee, before I am taken from thee. _Elisha_ asked of _Elias_, that he would grant to him a double portion of his Spirit: _Elias_ answered, _It is a hard thing which thou hast asked; if thou shalt see me when I am taken from thee, it shall be as thou desirest, but if not, thou shalt obtain nothing_. And when they went on together talking, behold, there cometh a fiery Chariot with Horses of Fire, and parted them asunder; so _Elias_ was carried to Heaven in a fiery Chariot; and _Elisha_ seeing this, cried out, _My Father, my Father, &c._ Listen therefore, Wherefore did _Elias_ say to _Elisha_, _If thou shalt see me when I shall be taken from thee, thou shalt have thy desire, otherwise not_? And why with this condition? Could not _Elias_ at his own will have rendered _Elisha_ the possessor of his wish? Perhaps very easily, but _Elias_ would not without some _medium_, because _Elisha_ was to be doubly seasoned with the Celestial Fire, by which he was separated from _Elias_, for Fire bringeth forth Salt; the Celestial Fire bringeth forth a Celestial Salt, and the Elementary Fire an Elementary.

In this History is set before our Eyes the eternal Divine Light, and also the natural, although few discern either of them, inasmuch as their hearts are hardened and obscured by a horrid blindness. And both the Old and New Testament are full of such Mysteries; so that I dare boldly affirm, That all the Treasures both of Soul and Body may be found in the Holy Scriptures, if we will; and that we have no need to read the Writings of the Heathen Philosophers. I add this one thing, That it is of God alone to open the Eyes of those who desire to understand Divine and Natural Mysteries; for without divine illumination, all things are dead and buried in darkness. This Truth putteth to flight the diabolical Cavils and Slanders of all scoffing Mountebanks and Jack-puddings. But which of them will oppose this, and seek fertility from any other thing than Salt? Truly, I believe no man, except that most profligate _Farnner_, with his wretched Followers, who determine, That Salt doth not fatten, but Dung; when nevertheless this is to be ascribed to the former, and not to the later. But those Ass-like Brethren of Ignorance, being convinced of their filthy Lyes by the most evident Truth, will I hope have their impure and shameless mouths more than sufficiently stopped. I therefore acquiesce in this demonstration, in which I think I have evidently proved, That the Sun and Salt are the most noble Creatures of God, and that Salt is by me rightly and deservedly called the greatest Treasure, and the greatest Riches of the World; because after an earthly manner of speaking, nothing can be more desirable for fruitfulness. Salt is the Original of all fertility, the Sun is the original of Salt, and God the Creator of all things, of the Sun, to whose Name be Honour and Glory for ever, _Amen_.

But although this demonstration, which doth evidently shew, that salt is the greatest Treasure in the world, be most clear, and beyond all doubt; nevertheless, I doubt not, but it will not satisfie the Covetous, who will say, Where is the _Stone of Philosophers_ which we expected from thee, as the greatest Treasure of the whole world, that it being known and acquired, we might lead a brave life? But stay, my friend, until some man shall come and render sordid men partakers of so great a Gift: For thinkest thou that if I its possessor, that I would describe so great a Mystery, in such clear words as I have described the fertility of the Earth: Not at all; nor have I the power of doing that, seeing that a man cannot give to any those things which are not his own, but God’s. Nevertheless, that the pious searcher after Truth may have some manuduction to a Work of so great moment, I cannot but hold forth to him that small Light granted me by Divine Grace, provided he hath not Owls eyes, shunning the light of Nature, because they cannot bear its splendour; which if he hath not, it cannot be, but he will give credit to a manifest Truth. And concerning so great a work, this is my opinion, That it is altogether possible, that the most noble universal Pearl, to wit, the Medicine and Stone of Philosophers, restoring the diseasie Bodies of Men and Metals to their pristine health and state, may be prepared of common salt: But of the Preparation, which is unknown to me, I can affirm nothing certain; but that it may be done, manifold and infallible Experience hath caused me to believe; which Experience I keep to my self, and will not part with it to any, although I could very freely, if I might or durst make pious men partakers of it: But because Faith is effected in us by God alone, it is to be sought from Him by Prayer, and not to be expected from Men.

Therefore that (according to my promise) I may demonstrate, That the Stone of Philosophers, lying hid in salt, may be got out of it by the benefit of Art, I desire only this thing of the studious of divine Mysteries, that he would search after those things, in my Writings lately printed, which I have spoken concerning the little Fish _Echineis_, _viz._ by what means he may be taken with a Net out of the salt Sea, for there he will find a sufficient manuduction, of which it is not necessary that I should here say any more. Those are the things which I was willing to add in honour of that noble creature salt: He that will not believe the most noble Pearl, of a universal and particular Medicine, to be included in the inward Penetrals of Salt, I cannot help him; it is free for every man to seek and walk in another way.

Would it not be too tedious, I could also plainly prove, that from marine Bodies, (as Coral, Mother of Pearl, Oyster-shells, and the like things, being dissolved into water, and precipitated) may be extracted corporal Gold, which I have done with my own hands, and therefore can boldly witness it.

But I will shut up the Tables, what I have hitherto spoken being sufficient for this time; from which I hope and believe that others will receive benefit: Which I heartily wish, together with the divine benediction to all pious men. _Amen._

A TREATISE Of the Signature of Salts, Metals, and Planets.

OR,

A Fundamental Institution evidently shewing by what means not only the Virtues, Signification, Nature, and Properties of _Salts_, _Metals_, and _Planets_, may be easily known, but also the reasons of their Names and Appellations, and this not from Books or Writings, but from their naked Signature, to be obtained and known by the help of the Circle and Quadrant.

=Written for their sakes who delight in the Profitable and highly Necessary Contemplation of Divine Miracles.=

To the well minded READER.

It is a common saying, _Beware of those whom Nature hath marked_, the which is indeed true, if it be understood concerning men who are insignized with some preternatural marks, or of the abortions of Nature, but concerning other things it is false. For the Almighty God hath signed all His Creatures, as well small as great, equally with their own certain signatures, and hath as it were subjected their depicted Lineaments to the Eyes of men, by which they might know what the nature and property of every thing is, and what Commodity and Profit it may bring to mankind. Hence not only all Vegetables, as Herbs, Shrubs, and Trees, but also Animals, as Beasts of every kind, yea, and Man himself, which abide upon the Earth, the Fishes inhabiting the Waters, and the Birds of the Air; but also all things moveable and immoveable, he hath signed with their peculiar forms and figures, to signifie to us by those their signs, of what use every Herb, every Animal, every Bird, and every Fish is, and for what purpose it serveth. And this is the Divine Inscription which the Divine Finger hath written upon all things, and by which the nature of all things should have been learned by us.

But after that Men began more and more to decline from the humane, to a brutish nature, and ceased to have the Reason of so noble a Signature, preferring their brutal Conceptions to the Divine Works, and postponing the Signatures incited in all things by Nature; it came to pass, that in a long process of time that true Signature, or Divine Inscription, being obscured, perished by degrees, and wholly vanished; so that but a very few are found in this Age, who are endowed with any knowledge of so great a Science; for the greatest part of men are wont to follow the duct of Books and Writings, and study to learn the Virtues and Proprieties of things out of them. Neither could this study be disapproved of, if the true, incorrupted, and entire Writings of the ancient and singularly-experienced noble Authors remained with us. But because in a long Series of time their frequent descriptions, emendations, and interpretations have so corrupted them, that scarce any thing of truth is to be found in them; it were far better that such mangled and corrupted Writings were not so much followed, but that rather that old foundation laid by God himself, upon which all those Writings, all Characters, and all Signatures do rest, and from whence they have received their beginning, should be again brought out of Darkness into Light, and the nature and properties of things learned from thence. This would be the true way of coming to the knowledge of Nature, in a short space of time, without so many errours, to which, by those false Writings, a man cannot come in many years.

Some perhaps may ask, where that ancient Foundation laid by God ought to be sought, or where it may be found? I answer, Every where, inasmuch as it is before the eyes of every man, but especially shewing it self in the Heavens, where the Sun, Moon, and all the Stars are constituted by God in a round Figure, signifying to us that all Forms and Figures take their beginning from a round Circle, and that a Circle or Rotundity it self, as a most perfect thing, pertaineth to the Heavens, and to GOD Himself. The Ancients certainly put it in that manner, that by a round Circle they might denote those things which they could neither comprehend by number, pronounce by words, nor conceive by their ingeny; and on the contrary, those things which did not exceed their capacity, ingeny, nor number, they signed with a square Figure: So that things celestial, and exceeding humane capacity, they have denoted by a Circle, but things visible, earthly, and subject to humane capacity, by a Square, proceeding from a Circle.

And although the same ancient Philosophers, attributing a Circle to God only, were of the opinion, that God could not be more aptly exprest by any thing than a Circle, having (like Himself) neither beginning nor end: Nevertheless all those things which after God they esteemed great, they also noted with a Circle, to wit, the Sun in the Firmament, and Gold in the Earth; the first of which, some of those Philosophers thought to be God himself. Others of those Heathen Philosophers have feigned for God the Effigies of a Serpent, winding himself into a round Circle; and all earthy things of a celestial original, they have represented by a Square, and so they have shadowed out the Celestial and the Terrestrial, by the Circle and Quadrant.

Therefore as they observed how much of the Celestial or Terrestrial Nature were in the things to be signed, so much of the Circle or Square they added or substracted, and according to that they varied their Figures: And not only in the Celestial Lights, to wit, the Sun, Moon, and other Planets, but also in all earthly Creatures, produced in the Earth by the operations of the Sun, Moon, and the rest of the Planets and Stars, _viz._ Gold, Silver, Copper, Tin, Iron, Lead, and Argent-vive; they have used this manner in signing them all with Characters of this sort, and have noted them with the same Characters which they have given to the Celestial Lights, producing and effecting the Causes of those inferiour Creatures. So the Sun and Gold, as the most perfect Creatures of God, are signed with a Circle having a point or center in the middle; the Moon and Silver appear in the figure of an half Circle, or of two semicircles, at a small distance from one another; which shew their Bodies not to be absolutely perfect, but as yet to labour under some defect. The Characters of the other Planets, as ♄, ♃, ♂, ♀, and ☿, are also the Characters of the rest of the Metals, _viz._ Lead, Tin, Iron, Copper, and Argent-vive, because they are much more vile and imperfect than Gold and Silver, and are noted with more imperfect Characters; such are an half Circle and half Square, signifying that they scarce answer to the perfection of Silver in the half part, and hardly to the fourth part of that of Gold.

But that I may propose the thing more clearly, I think it necessary to inclose the Characters of the Celestial Lights, as ☉, ☽, ☿, ♀, ♂, ♃, and ♄, and of the Terrestrials, as Gold, Silver, Argent-vive, Copper, Iron, Tin, and Lead, which the ancient Astronomers and Philosophers have imposed upon them, in Squares, consisting of the same magnitude, that by those it may appear in what degree they differ from each other in perfection.

[Illustration]

Here those Characteristick Figures of the Signatures are enclosed as it were in little Houses, which are the Squares: Now, if into one of those I put the Character of the Sun or Gold, _viz._ a round Circle noted with the letter B, it toucheth four parts of the Square, marked 1, 2, 3, 4, and filleth it up, signifying that among Celestial and Terrestrial Creatures, the Sun and Gold do excell all other things, in their perfection.

The Character of the Moon or Silver, under the letter C, toucheth three sides of the Square, to wit, the superiour with the top of her Horn, marked 1, the lower side marked 3, and the bending of her back toucheth the third side, marked 2; but by reason of the incurvating concavity of her Superficies, she cannot touch the fourth side, marked 4.

The Character of _Mercury_, under the letter D, with both his horns toucheth the upper side of the Square, marked with number 1, and with the bottom of the Cross the lower side number 3: the other two sides, 2 and 4, he leaveth untouched, so that the half part of the Square remaineth untouched by _Mercury_. _Luna_ toucheth three sides or the same, and _Sol_ or Gold is contiguous to all the four sides.

_Venus_ or Copper, under the letter E, also adhereth only to two sides of the Square, to wit, to the superiour number 1, and to the inferiour, marked with the number 3, but the sides, 2 and 4, remain untouched.

In like manner also _Mars_, or Iron, toucheth only the upper and lower sides, as you see under the letter F. So also _Saturn_, or Lead, under G; And _Jupiter_ or Tin under H, you see touch but two sides of their Squares. Therefore from this figure may be seen in what degree of perfection the Metals exceed one another, so that he who hath respect to this figure, cannot erre in discerning the said degrees.

The Ancients have not imposed these Characters, neither by chance nor in vain, but they have directed the whole reason of characterising to this end, that the Character might exactly agree with the Nature and Property of the thing signed; as the great agreement between the Celestial Luminaries or Planets, and the Metals, doth clearly manifest. Nevertheless these things are not to be discerned by all men, but by those only who are able throughly to inspect the nature of Metals, and from that knowledge of the Metals, to know the said degrees of perfection; for so much of rotundity as exhibits it self in the Character to the sight, so much also of purity and perfection is in the signed body; and so much as it shews of the square, so much also it hath of imperfection: And this is a Chymical Axiom or Precept altogether infallible, and so certain, that he who in the emendation of Metals shall follow it, will not easily erre.

Gold, the most perfect of the Metals, by touching the four sides of the square, argueth its great perfection: Silver is not far from the perfection of Gold. And among the rest of the Metals, Argent-vive, Iron, and Copper have the half, but Lead and Tin only the fourth degree of perfection.

These few things we think sufficient for those who are desirous of so great knowledge. He that desires to know more of these Harmonical Signatures, of the Celestial Lights, and Terrestrial Bodies, let him accurately examin this Foundation, and he will find those things which neither _Aristotle_ long ago, nor our Schools at this day, have had any knowledge of. This I dare assert for truth, That the Ancients, in the _Egyptian_ Schools, have hidden great Mysteries under the Characters of their Signatures, and not only in those signs imposed upon the Sun, Moon, Stars, and Metallick Bodies, but that they have manifested great Secrets by the very Names which they have given to all things, which was not by chance that they have given to this thing such a Name, and to that another: But when after times changed many Names, thence it happened, that those Signatures fell into great uncertainty, and are now perplexed with many doubts. The Names which from _Adam_, _Noah_, and their Posterity, were in use with the _Egyptians_, _Chaldeans_, and _Hebrews_, the _Greeks_ also had in use, and from the same Foundation called things by due and true appellations. The _Latins_ have taken no care about those derived to them, although the only and true Foundation of every Investigation of those Secrets is placed in those. Indeed I being ignorant of the _Egyptian_, _Chaldean_, and _Hebrew_ Tongues, know not how to interpret those Names with their signature. But one that is skilful in those Languages, and endowed with some knowledge of natural light, by applying himself to such searches, by a prudent inquisition, will find the Truth of those things which I have here written, to wit, That the Nature and Property of all things are posited in their Names and Characters: I will expedite the matter by a clearer Explication, and in a few words expound the Circle and Quadrate. In my Treatise of the _Nature of Salts_, I have clearly taught and demonstrated, that all things in the World have their original from the Sun and Salt. The Ancients have designed the Sun by a Circle, and Salt by a Square: But as a Circle is first drawn before that a Square can be put to it; and as a Circle by right is preferred before a Square, inasmuch as that is the Original of this; so also the sun is to be preferred to salt, to which it hath given Rise, and which it hath preceded in its existency, and which being compared with the sun its Original, is less to be esteemed: Hence, without the sun, salt generateth and produceth nothing; nor yet the sun without salt, because in every generation and production there is necessarily required the conjunction of Male and Female, the sun performing the office of the male, and the Moon of the female.

So _Eve_ the Female, as a Square, arose from _Adam_, as from a Circle, and from both, to wit, from the circle and the square conjoined, the fertility and propagation of mankind hath drawn its original. The Poets have attributed this propagation to _Venus_, and noted it with a sign composed of a Circle and a square, saying, that the Goddess _Venus_ was born of the froth or foam of the Sea and Salt, and dried up by the Rays of the sun.

The Character of _Venus_ being weighed with an accurate consideration of mind, very perspicuously sheweth how wisely and prudently the Ancients have shadowed out the Mysteries of Nature by their Characters.

Venus is signed with a round Circle, with a Cross pendant from the Circle; the Circle denoteth the Sun; the Cross, Salt: For when four lines are conjoined in their extremities, they make a Cross, all the ends meeting in one point. But if all those Lines be disposed foursquare, they form a Quadrate. Therefore in things signed, the Cross and the Square differ only in their external Figure, and signifie one and the same thing.

That this Mystery may be the better apprehended, I will interpret the true signature of those principal Creatures of God, (to wit, the Sun and Salt, from which all things proceed) attributed to them by the Ancients, according to their Latin significations _Sol_ and _Sal_, that their degrees and difference in nobility and goodness may evidently appear: For the more Circles there are conspicuous in those words, the more of purity and goodness they argue to be in the things which they denote; and the more Squares there are in a Word, the more of earthiness, imperfection, and impurity is shewn to be in the thing thereby signified. But this Rule holds only in those words which were imposed upon things by the Ancients, in others not.

Seeing therefore that it is beyond all doubt, that these two words, _Sol_ and _Sal_, were by the Ancients imposed upon the things they signifie, according to a true signature; we will therefore further explain them.

And here it is first to be noted, that all the forms and figures of Vegetables, _viz._ of Trees, Herbs, and other things growing out of the Earth, and also of Animals, whether Men or Beasts, also of Minerals, do take their original only from the circle and square, so that by those it may be known what bodies or members are round or long; for the Body of a Man, as also the Trunk of a Tree, have not only a round, but also an oblong figure, and the joints of every finger, and the leaves and branches of Herbs and Trees shew forth the same figure, so that in those the Circle and the Quadrate are every where found.

And not only all the Creatures of God are noted with the same signature, but also all Writings and Letters, proceeding from _Adam_, _Noah_, and their Posterity, have taken their beginning from the Circle and Square. As for example: All the Latin Letters, even from the beginning to the end, you shall find to be composed of a circle and a square. _A_ containeth two lines and a half of a square; _B_ consisteth of two semicircles, and one line of a square; _C_ is a semicircle; _D_ is formed of a semicircle, and one line of a square; _E_ hath three lines and a half of a square; _F_ two and a half of the same; _G_ consisteth of a semicircle, and half a line of a square; and so on to the last Letter of the Alphabet: So that all the Letters being composed of a circle and a square, were left by the Ancients to shadow out and signifie those Mysteries to Posterity.

Therefore seeing that in my Treatise of _the nature of Salts_ I have evidently demonstrated the Sun and Salt to be the beginning of all things, I think it necessary to interpret those two words, _Sol_ and _Sal_, according to their nature, and to prove that they are the true beginning, and true end of all things.

Between the words _Sal_ and _Sol_ there is no other difference, but the middle letter, which in _Sal_ is _Alpha_, but in _Sol_ _Omega_; by which two Christ manifested himself to St. _John_: But the initial and final letters of both words are the same, they are distinguished only by the middle letters, _Alpha_ and _Omega_, and that not without great reason; for as _Sol_ generateth _Sal_ from the beginning, and all things which are take their original from him, so also the end of all things shall happen at the last day, when all things born and arisen from the Sun and Salt, shall again be consumed by fire, as _Peter_ writeth, to wit, that the Sun, Moon, and all the Stars, shall fall from Heaven, and that the whole Earth shall be reduced to Ashes. Therefore in _Sol_ and _Sal_, the beginning and end of all things are perfectly discerned. Neither do these two words only set before our eyes the beginning and end of all things, with the destruction of this earthy and fading World, but they also make manifest the whole Mystery of the Holy Trinity, which I could very easily demonstrate.

But because the _Egyptian_ Learning, built upon the foundation of Nature, is lost, and in the room thereof Sophistical Schools have grown up, which by their vain loquacity have altogether oppressed and banished the truth; it might easily happen, that I might bring a Nest of Hornets about my Ears, if I should write such things publickly, as fly the knowledge of the learned multitude. Therefore it is better to be silent, than to incumber my self with unnecessary contentions.

But that we may see there have also been others, who were not ignorant of the Mysteries hidden in salt, it seems fit to me, in the end of this Discourse, to subjoin the opinion of a certain learned man, explaining the Greek word ἁλς, _Chap._ 13. _Book_ 4. and as it were, bringing into view the great Mystery of God hidden in the same, that so we may be invited to read the learned Book of the said Author, concerning salt, which containeth many things highly worthy to be read, and of the reading of which no man will repent; the name of the Author is _Bernardus Gomesius_, printed at _Frankford_, in the year 1605, a Book truly worthy of any man’s reading, and as such I studiously recommend it to those who are desirous of learning any thing of good.

But to return to my purpose, I seriously affirm, that the nature and property of Metals may be learned and openly known, not only from the signature assigned them by the Ancients, but also from that which the fire introduceth into them, and this signature proceeding from the fire, is far to be preferred to that of the Philosophers; not therefore because the Element of Fire possesseth a greater authority or might than all Philosophers ever had or can have: But because the Fire alwaies performeth immutable actions, and committeth no errours, nor can it commit any, provided the Operator who handleth the fire doth not deviate from the manner of operating, for at all times in one and the same manner it sheweth the signatures of the metals.

The nature of the fire is such, that whensoever we will, it exhibiteth to us, by a singular signature, the occult nature and hidden properties of the metals; for even as any burning spirit of Vegetables, or volatile salt of Wine, being drank by men, stirreth up their nature and properties, and exposeth these things to view, which before lay dorment, and which would not have been known, if the warm spirit of the wine had not manifested them: So also is it with Salt, which, as we have taught in the precedent Treatise of the nature of salts, hath a power and faculty of exciting the nature of metals, and of manifesting their medicinal Virtues. But the Fire, of which we here treat, hath the faculty of subjecting their perfection to our eyes.

For as by the pure spirit of Wine the vital spirit of a Man is presently cheered, and being awakened, the hidden signature forthwith goeth out of the inward Penetrals of the heart; so that the Sanguine sing, dance, play, and are occupied in Amours; the Cholerick break forth into quarrels and fighting; the Phlegmatick grow drowsie and sleepy, and the Melancholy are taken up with speculations, meditations, and searches. These signatures the spirit of Wine can draw forth from the most inward recesses of men. By the same reason the signature of Metals is awakened, excited, and educed by the operation of the fire, _viz._ when they are melted in a Crucible; for the smoak or fume going out from them, presently indicateth the nature and property of every of them. Pure Gold, and free from all addition, emitteth no fume alone, but being melted with salt, giveth a purple exhalation. Silver alwaies exhaleth somewhat of a blue, bitter, and unpleasant fume: The fume of Copper is green, and stinketh: Of Iron not so much as Copper, being also red, striketh the Nostrils with a stink: Lead and Tin send forth a white fume, stinking and poisonous: Argent-vive, in its whole substance, vanisheth in a venomous fume, and these are the signs of the fumes, by which melted Metals, when they are not mixed, are wont to be distinguished and known from one another. But if Copper, or any other imperfect Metal, shall be mixed with Gold or Silver, it changeth the fume, and rendereth the proof or examen doubtful and uncertain: Nevertheless of the judging of the perfection of Metals by the Fire, this Experiment is of all the most perfect and certain, _viz._ when they are so melted by a very strong fire, that they move themselves, and are as it were turned or whirled about in the Crucible, and by how much the rounder this motion shall be, and the higher it elevateth it self, by so much it sheweth the Metals to be more perfect; the more depressed and equal, and the plainer the superficies shall be, the lesser of perfection is in that melted Metal. The trial of this thing is easily made, by which it is found, that among all the Metals Gold is chiefly moved on the Test, or in a Crucible, by a round or spherical motion; next Silver; next to that Copper; next to Copper Iron; after Iron Lead; and lastly, after that Tin.

The same difference of perfection and imperfection is shewed by the pouring of a melted Metal upon a Porphyry stone, or any the like well levigated, and put into a Kettle of Water, so that the water may not touch its superficies, which is to receive the melted Metal: This therefore being poured out upon the said Stone, leapeth and divideth it self into many grains, greater or lesser, more round, or less round, according as the Metal shall be more or less pure. But of all the Metals, there is none more imperfect than Tin, which by effusion upon such a Stone, very rarely disperseth it self into grains, but if the effusion be dextrously made, it dilateth it self in breadth in a very thin form, like to writing Paper, so that it may be writ upon (by a stile or stift) like Paper, and folded and sealed, and sent to others, after the manner of other letters: Such letters made of Tin, are hurt by no Water, so that they may be of great use, where necessity requireth secresie in sending letters.

But that Tin spreadeth it self into such broad leaves, and doth not separate into grains, after the manner of Gold and Silver, the reason is its imperfection, which its before-mentioned signature evidently argueth, containing but little of roundness, and taking the greatest part from the square.

The knowledge of a metallick perfection is also acquired from the rotundity of the metallick motion in the Examen of Saturn, or the separation which is made by Lead in a Cupel, where Gold, before all the rest boileth with a spherical roundness, and all the lead being sent away in fume, by the violence of the fire, remaineth on the Cupel or Test, in a pure, round, or spherical body, especially when there shall not be too great a quantity of Gold.

Silver doth not answer to Gold in its round body, in which it remaineth, yet it exceedeth Copper in roundness, which sometimes also remaineth pure and round, if it be in a small quantity.

Iron and Tin do not admit the Examen of Lead by the Cupel, for indurating the Lead, they deprive it of all flux, so that by combustion it is reduced into a powder.

Argent-vive is by the Fire wholly driven away into the Air, in which nevertheless keeping a perpetual flux, its signature of perfection may be judged of in the Cold, which perfection exceedeth that of the other imperfect Metals, and cometh near to gold and silver; for being diffused into small grains, it exhibiteth in running a round or spherical body, imitating melted Gold: So that it is not without reason, that the Ancients in its signature have used the signs of ☉, ☽, and a square; being within wholly Gold and Silver, if it be coagulated; the truth of which many Experiments have demonstrated to me, made by the Waters of gradation, as they are called; Experiments, I say, which I have performed in small Instruments, for hitherto I could not make them in great ones, and in a large quantity. If any young man shall have a desire to try the same, let him in the first place beware that he use not corrosive and eating waters, and by this means render the Argent-vive more fugacious.

It behoveth that he seek and know true sulphur, which if it shall be red, he shall also bind it with a red bond; but if white, he shall preserve its colour constant, and bind it with a white bond; otherwise it is wont to vanish in fume.

These few things I could not pass by, but signifie to the studious of the Divine Signature of Metals and Planets. Let every one occupy the powers of his Ingeny in the exercise of this Science, that he may become expert in the wonders of things, especially of those which lie hid in the words or names imposed upon things signed by the Ancients, who have found out great Secrets, as well Celestial as Terrestrial, and have comprehended them in those. Some such words of the Ancients I would have interpreted here, but that in so doing I should have divulged those things which are not vulgarly known, for which cause it is better to pass them by in silence. He that will bend his endeavours to so great a Science, may obtain many wonderful things; but of these enough; it sufficeth at the present to have laid the Foundation, the rest I leave to him, who being prompt to the study of seeking, shall bring his mind to the acquiring of this knowledge; if he shall once get into the right path, he will find out more than he seeketh or desireth. Also Mountains, Woods, and Countries, by their signatures do not only indicate the Treasures and Riches, given them by God, but are also wont to foretell their own Fates, as their Rise, Encrease, and Destruction. It remains, that we briefly examin, and take a short view of the signatures of salts, with what notes or marks they are signed by God, and also by what they signifie their natures and properties; for without doubt, they have their signatures, and especially the common and vulgar Salt, the which, wherefore should it not have its signature, seeing that it is the original of all other things? There is not found any Herb or Weed so vile, any Worm so abject, which wanteth its marks given it by God, by which it manifesteth to us its nature and virtues. I have above indicated the Sun by a Circle, and Salt to be designed by a square added to it: and in the Sun and Salt all earthly things as Vegetables, Animals, and Minerals, to have the beginning and end of their generation, propagation, and encrease; also all things being risen from the sun and salt, to be signed by the Almighty God, with certain signatures, from which their nature, powers, virtues, and properties may be known; neither have I only asserted, but also affirmed, that all the Mysteries of Languages and Words may be searched out and known by those signs, to wit, the Circle and Quadrate.

These things are so certain and true, that they are beyond all confutation, which I will make plain to every one, by one only Argument, not exceeding the Capacity of a simple Boy, if the envious Brethren of Ignorance, being lifted up by their great pride, shall refuse to undertake it. That the Sun is conveniently and appositely signed with a Circle, no man will deny, because it never sheweth it self to the sight in any other figure than a round fiery Sphere, which sign being attributed to the Sun, by the Ancients, so remaineth even to this day.

The Ancients have also signed Salt with a square, which by the length of time, and the negligence of men, hath vanished, so that every one hath signed the species of salts according to his pleasure, one in this, another in another manner; and by this occasion peculiar Characters are invented by almost every Chymist, whence one useth not that which another doth. But at this day among them, for the most part, Salts are signed in the following manner. The common Kitchin Salt hath the Character of a Circle, cut by a line transverse: Salt-petre hath a Circle representing the form of an Egg, and cut by a line drawn from the top to the bottom; But who was the Author of those Characters to these Salts, I know not, neither is it much matter, whether a man know, or not know it; but without doubt they were men who had never seen Salts brought to their highest Purity: For vulgar salts, as they are every where found, have not their proper figure and form which they ought to have, and which they obtain after their cleansing: So the vulgar and simple salt, as it is made from the Sea, or salt Fountains, or dug out of the Earth, hath not its true and proper signature, neither can it have, by reason of its many earthy feculencies; but after all its fæces are removed, and it hath obtained a great purity and cleanness, its own true signature, to wit, a square then appeareth, and indicateth the sign which is due to it. I have already demonstrated this to be true in my Treatise of the Nature of Salts, where I have taught by what means every common Kitchin Salt is to be so purged, that it shall be no longer rough, foul, obscure, and astringent, but clear and transparent like Crystal, both in small grains, and greater pieces, of a sweet savour, and a square or cubical figure, and which way soever it is thrown, alwaies exhibiteth four Angles, like to a square, as if it were formed by Art: Going forth in this most pure form, it seemeth thus to speak to Mortals: _Here ye see my true and natural form, given to me by the Sun my father, in the body of the Water my mother, which the Earth indeed hath covered with a rough and vile Garment, but Art hath again taken it off (praised be God) restoring to me my pristine form, to the future advantage of many sick; therefore as I was created from the beginning, so now I appear, without any impediment, to perform those things for which I was appointed by Divine Creation_.

If the Sun in the Firmament could by any accident be so defiled and corrupted, that he should lose his Light, it could in no wise be that any thing in the whole World could remain alive for one day. Which thing Experience it self sheweth us, when the Moon interposing between the Sun and our Eyes but for one hour, depriving us of his Rays; in which Case the Sun in no wise suffereth, nor is in any manner corrupted, but only hindred for that little time, from transmitting to us his vivifying Rays. Therefore if so small an Impediment in the Orb of the Earth can cause so many Diseases, and other Incommodities to men, why should not also the fæces obscuring Salt, eclipsing its natural form, and rendering it more ignoble, be a detriment and impediment to its Powers and Virtues? Let every man judge, if a gross and impure Salt can be as commodious to all Men and Beasts, as that which hath been restored to the highest purity of its Body.

Seeing therefore that it is the great interest of Mankind to enjoy such a pure Salt, I have determined to prepare a quantity of it, according to that manner of purging it, prescribed in my Treatise of the _Nature of Salts_, that I may be able to accommodate many therewith. I have hope, that at length the Eyes of Mortals will be opened, that they may see how for a long time they have been seduced by blind Leaders, and finding this, will have a greater regard to their own health. Truly there is but a very small Labour and Cost required for the cleansing of common Salt, to free it from its earthy fæces, and render it clear, transparent, and in the Water of a Cubical Figure, and that without the addition of any foreign thing, only by solution, filtration, and coagulation of its own proper spirit.

If by these Operations you shall bring salt to its highest purity, you may boldly assert, that you have acquired such a salt as the pure Sun operated in the pure Water at the beginning; when the Sun, seated in the height of the Firmament, would very freely perform his Office, yet being hindered by gross and turbid Clouds, interposing between him and the Earth, whereby he cannot render us partakers of his all-warming Rays, we ought not to impute the fault to the sun, inasmuch as he is not in fault, but rather to those thick and dark Clouds, which hinder us of his splendour and efficacy.

So also is it with Salt, which would freely exercise the Gift bestowed upon it by the Almighty Creator, were it not hindred by its terrestrial fæces; therefore this impediment is not to be attributed to salt, but to the intervening fæces, which hinder its salutary virtues. If it were in our power to remove those thick Clouds from the sun at our pleasure, as it is to separate the earthy fæces from Salt, we might every year make our selves a very commodious Summer, which nevertheless cannot be done, seeing that God the great _Pater familias_, hath reserved this alone to His own Power.

As for the signature of Salt-petre, that certainly is very unequal, by reason of the great diversity of this Salt, arising hence, that it is well or ill purged, is defiled with more or fewer fæces, or other strange salts. The Common, which is required for the making of Gun-powder, is never perfectly pure, but alwaies mixed with other Salts, which cannot be separated from it by the accustomed and usual manner of solution and coagulation: Hence also you shall find no salt-petre, which can have that true and genuine signature, which God and Nature hath given it.

For by whatsoever vulgar labour and pains the Salt-petre which is got out of Stables, is purged by Solution and Coagulation, it is yet impossible that it should obtain its due cleanness and signature. But to acquire that, it behoveth to use the following Operation.

First, some pounds of Salt-petre are to be taken, which are to be purged by Solution and Coagulation, and that to be so of ten repeated, untill it acquire that purity which it is wont to admit by this vulgar Operation. Being so cleansed, it is to be divided into two equal parts, and one of them to be mixed with white Potters-earth (or Tabaco-pipe-clay) of which little Balls are to be formed, to be dried in the Sun, and put into a Glass Retort well coated, or an Earthen one which will hold the spirits, that the pure spirit of Nitre may be Elicited by Distilation, and received in a large Glass adjoyned to the Retort, containing some Water, into which the spirit entreth freely. The other part of the cleansed Salt-petre, being put into a Crucible, is to be reduced into a fiery fixed Salt, by the casting in of Charcoal, Tartar, or the Stellate Regulus of Antimony, then to be dissolved in rain Water, and filtred through brown Paper: So much only of this Liquor of fixed Nitre, is to be poured drop by drop to the distilled Spirit of Nitre as will suffice for the fixing it. This Operation stirreth up a great noise, hissing and bubling, which ceasing, admonisheth to leave off pouring in any more, and indicateth that those two contrary Natures, to wit, the acid spirit, and fixed liquor of Nitre have mutually satiated one another, and the corrosive spirit hath lost its corrosive nature, and the fixed fiery liquor its fiery quality, both returning to the pristine nature of Salt-petre. From this liquor, the Glass being imposed in sand, the unprofitable Phlegm is to be distilled off so long untill a Cuticula or thin skin appear at the top of the matter, the sand being cold, the glass is to be taken out, and set in a cold place, and let stand for one night to shoot into long and sharp Chrystals, to be freed from the rest of the liquor, by pouring it off. This liquor is again to be freed from its unprofitable Phlegm by distillation, and again to be exposed to the cold to Chrystallise. Whatsoever shall remain after every Operation, is again to be Evaporated in sand, till the Cuticle appear, and to be reduced to Chrystals in the cold, which Chrystals may be used as common Salt-petre. The Chrystals of the two first Operations, are once more to be dissolved in Rain Water, Filtred, Evaporated and again Chrystallised, which are now white as snow, and extend themselves into length, thin, sexangular, and so equal, as if they were smoothed with a Plain: For not the least roughness or unevenness is to be seen in their superficies, but they Exhibit the true and natural signature of Salt-petre. If any one shall be desirous of bringing this Salt yet to a higher purity, he may again divide this purified Salt into two parts, and from one draw the Corrosive spirit by distillation, and fix the other with Coals, and destroy both by Commixion, repeating the Operations as we have already taught, he will prepare a Salt-petre far more Excellent as well in Chymical as Medicinal Operations, as is manifest in many places of my writings.

If you Operate rightly all the Chrystals, none excepted, will be straight, sexangular, and equal in length, without any roughness, or unevenness, which is the true and genuine signature of well purged Salt-petre.

NB. The fixed liquor of Nitre, being left in the Air for a long time, and afterwards Evaporated to a Cuticle, shooteth into small Chrystals, representing the Effigies of Stars, whose figure appeareth in a rotundity so neatly and pleasantly Constituted, that those six Rays proceeding from the little body in the center or middle, seem to be most exactly disposed and distributed to an equal distance and length, as in a circle. Truly it is an admirable and stupendious work of Nature, and a signature very unlike to the former, in as much as the six Angles of this, are comprehended after a Circular manner, but in the other they extend themselves only in length and sharpness. Those things which we have here delivered concerning the true signature of common Salt, and Salt-petre, the same are also to be understood of the signature of other Salts, which must be free from all their sordes and fæces, before they can shew forth their true signature.

Vitriol and Alum, which always shoot in a knotty and uneven Figure, after they have laid aside their defilements, exhibit clear and pellucid Chrystals, which yet will be much clearer it purged by several Operations. Yea, being reduced to their highest purity, they put on a Cubical figure like common Salt, nevertheless in Elegancy, Beauty and Pleasantness, giving place to that. Hence it is manifest, that nature is always ready for the gracing and adorning of her own fruit, if a helping Hand be afforded her by Art.

Before I put an end to this Treatise of the signature of Salts, I think it fit to point out in what degrees of Dignity, those two Words _Sol_ and _Sal_ differ, and are distinguished.

The word _Sol_, containeth two Circles and the half part of a square, O. is a whole Circle; S. hath two semicircles, which being conjoined, make an entire Circle; this being cut in the middle, and the half of the section turned upwards, towards the right hand, and the other half downwards, towards the left; giveth two semicircles forming the Letter S. L. is the half part of a square.

The word _Sal_ hath only one Circle, to wit, the Letter S. consisting of two semicircles: Also one square, constituting the Letters A and L, which argueth that the good which is in Salt is partly tempered with the other Elements, and partly combined with Earth. The Sun far exceedeth Salt in purity, nevertheless it is not absolutely perfect because the Letter L containeth the half of a square, which sheweth that it cannot be endowed with an absolute and perfect purity, neither is it as Telescopes at this day demonstrate, by whose help those solar spots have been observed in those times. Neither also ought it to have an absolute perfection, the which belongs only to God, and not to any creature, in the number of which is the Sun: Nevertheless that he is the purest of all creatures, there is no Man dare deny. Hence it came to pass, that the ignorant Heathens, attributed to the Sun Divine Honour, thinking that besides the created, there was as yet another uncreated Sun; That is, the Omnipotent God himself, the Creator of the Elementary and shining Sun, which according to the Words of Christ shall also perish at the end of the World. By a like reason there is a twofold Salt, _viz._ one Eternal, Divine and Celestial; the other Terrestrial and fading. And as the Holy Spirit proceedeth from the Eternal Light, and Divine and Celestial Salt, for the warming and enlightening the Hearts of Men involved in darkness and for the defending our souls against the crafts and deceits of Satan; so also from the Elementary Sun or Fire, and the Terrestrial Salt, proceedeth that most noble saline spirit for the strengthening of humane Bodies, defending them against various Diseases, and preserving them in good Health. Therefore there is an Eternal and Divine _Sol_, a Celestial _Sal_ and Holy Spirit; and also an Elementary, frail Sun, Salt and Spirit. But it is our Duty to Love, Praise, Honor, and Adore the Eternal Sun, and to him to commend the health of our souls. And to use and enjoy temporal and fading things for our necessities, with thanksgiving.

_The Explication of the Word_ ἄλς _or_ Sal, _by_ Bernhardus Gomesius.

But before we undertake to expound such excellent places, it behoveth us to invoke the divine Being; that, that which cannot be fore-known by any Augury and Divination, we not erring, but being led by the Divine inspiration and instinct, may at length expound; seeing that in the treating of things so Divine and unspeakable (that being wanting) if we should erre, in might be unpardonable, but if we shall piously and happily prosecute the matter, universal thanks and praise may be given to God alone, and to Christ the great giver of Salt. First, therefore we are to shew what the Celestial Salt is, and by what means it may be distinguished from the Terrestrial Salt, of which Christ speaketh in the Gospel. And because the Evangelical Words of Christ will be of great force to us in the speaking of it: And seeing that Christ when he would grace the Apostles with a high Title, called them the Salt of the earth: we think it not improper to call him the pure and undefiled salt of Heaven. For there is scarce any thing of so many preparations of an inferiour nature which excels the (as it were) Divine strength and efficacy of Salt in this part: For Christ and his blessed Humanity is the only Salt that is placed upon the Table of the Blessed. In whom Salt is the fullness of his infinite, inexhausted, and neverending divinity; which abundantly filleth both Heaven and Earth and all things therein; and then again making himself palatable to us, he exhibits himself to be tasted most sweetly by all Men. For from that all things that are, and ever were and that shall be hereafter, have both received their being, and are made perfect, and without it could not be, for his Divine seasoning, or become palatable to the seasoner.

So this salt endeavours to express his, in whose name are both in Greek and Latin three Letters in one syllable; or rather to adumbrate this one and the same Divinity common to the three Persons. For tho’ the Divine mystery and sacred things are shut up in Letters chiefly with the _Chaldees_ and _Hebrews_, because GOD spake by them: Yet they don’t always want the Elements of the tongues, especially the _Greek_, which was both derived from them, and words construed from these things are not imposed from their power but from their propriety, as _Plato_ the greatest of the _Greeks_ supposes; For that the divine infinity and Immensity is exprest and explicated in Greek letters, is shewn in the _Apocalyps_, Cap. 1. where _John_ saw and heard our Lord Christ preaching of himself, I am α and ω, the Beginning and the End.

For as the sun, when it lightly touches with its perspicuous light, by that its image and splendour it is forthwith given: So the Heavenly and Infinite Divinity, with all Goodness, as it were His Brightness, does not only leave His imprest Image in the things themselves, but also in Letters, with which those things are enlightened and made perspicuous. The like we have found in Salt, design’d in Greek notes; for that which in Latin is called _Sal_, in Greek is called ἄλς, express’d by the same Letters, though chang’d in order, and extended in three Letters, but one Syllable; but the Greek word expresseth both more plainly.

For the first Letter of it is α, which by its infinite roundness, as with two Horns, seems to be brought into the following Letters; which note plac’d with the Holy and Divine Trinity, signifies the first Person of it, to wit the Immense Father: Who as άλΦα, is an infinite beginning in himself; so the same pours out and infinitely communicates his Nature to other two Divine Persons proceeding from himself: in one of which by Generation the Son; but in the other by inspiration he produces the Holy Ghost. And further, the α shews it self, its certain divine Operation follows that Eternal, Infinite and never ending Power of the same Mighty Father, which also he sometime pour’d out from his Almighty Infinity, to procreate the Universe. As also in two horns, I mean Benedictions one is found to be in Creatures by the Creation of things; and the other in their Preservation; both by the Wisdom of the Omnipotent Son, and by the Goodness of the Holy Spirit.

But the middle Letter λ, is a Note full of sweetness: which is expressed with a Face, round, and composed for Mirth; and its Figure is not unlike a Circle. For from the superior Angle two sides stretching backwards, seem to make a Triangle, yet without a base and without end, as the Letter it self expresses. Which note again relates to the same Trinity, and represents the second Person of it, to wit the Son, or Word proceeding out of the most sweet Mouth of the Father: In which, two eternal Relations, as they call ’em, as to Infinite sides, are found: the one whereby he relates to the Father, from whom he proceeds by his eternal Generation; the other whereby he is Related to the Holy Ghost, whom he breaths together with the Father by an eternal and infinite habitude, and without any intermission.

But this note λ, I mean Christ the Son of GOD, and Mediator between GOD and Man, is never when time presents, wanting in his most beneficent Actions: that he who had taken the Human nature to the Divine, and was made the Corner stone, might (as he has done) connect the two Walls, to wit the _Israelites_ and _Gentiles_ as two sides, when he built in himself a strong and safe Sanctuary for them both, that flying to Him, they might escape the fearful sentence of everlasting damnation.

Lastly, the Letter ς, concludes this Monosyllable. This note is design’d with a certain sinuous and Circumflext line drawn from hence and thence, which going from the two extreams in the middle, designs as it were two distinct semi-circles; out of which is shewn that they are made and constituted. Which lineament compar’d with the Trinity it self, adumbrates the third Divine Person, to wit the Holy Ghost. For that spirit proceeding out of the Bosom of both the Father and of the Son, by one and the same Inspiration, so knits those two distinct Persons, to whom he is co-equal and co-eternal, by an Infinite tie of Love, that he remaining a distinct Person, might agree with them in their most simple, individual, and immense nature.

But as to the other Persons, so also his Communication is attributed to the Holy Ghost in time; which is wonderfully expressed by the shape of this Letter ς: Yet if we consider its lower extream, which seems as it were to arise of the former Letters of the Monosyllable, that is how it comes to be stretch’d chiefly towards the right hand: then from right to left, is wrested a little by ascending by a sinuous derivation: and thence at last, with the like following obliquity it ends again on the right hand. For the same Holy spirit proceeding from those two eternal and infinite Persons, as from an immense Fountain of Infinity, whilest from time to time he communicates his Gifts to the World, first those on his right hand, that is into the hearts of Men, he pours out to them that are illustrated and endued with the Divine Light of Nature: Then the same Light remaining, as it were bending from the right, ascending a little to the left, he brought forth the Mosaick Law written with the Finger of God, that is Dictated by him to the _Israelites_. Lastly, leaving the Mosaical Law on the left, he return’d to the right hand, and season’d the Evangelical Law deliver’d by Christ our Saviour, with his most Wise and Loving salt of Grace.

From all which, that which pertains to the business, appears from those three Letters of _Sal_, making one Syllable; and again, this unfolding it self in those three Letters, shews us, that there is in _Sal_ a certain impress or image of the sacred and Individual Trinity, which we worship, Three in One, and One in Three. Which Trinity we should have had, as an infinite, eternal, and inexpressible thing, commonly unknown, and incomprehensible, and as a most remote Salt, never heretofore put into an humane or Angelick Saltseller, we should have left untouch’d; unless at length the Divine Person of this Trinity, the Word, in taking the Humanity to himself, as it were Salt into a Saltseller, had presented to our taste so much Divinity; for this very Saltseller, both in figure, is covered with the eternal splendour of the Father, as also pointed and illustrated with the embroidered Notes of His Passion and likewise adorned with the Unction of the Holy Spirit is alwaies placed upon the Heavenly Table of the Blessed, to season their Food and solemn Banquets, after an eternal and ineffable manner; for in him all divine, and most sweet relishes and excellent tastes of His eternal Wisdom are season’d anew; for Christ Himself is not only the Heavenly and most Wise seasoner of the most opulent Feast, but also the very seasoning, and thing seasoned, and the Food which is so placed; for by Him his Heavenly Father, the King of kings, and magnificent Lord of lords, who out of His Goodness, and as He loves His good things, gives most liberally to all People a very large measure of Salt, that is, the help of His Grace to seek Him, and ask of Him Heavenly things.

True, that they who are called to the Heavenly Banquet may prepare themselves to come in this measure, and most happily sit down in it; but if (like fools) they refuse to come, the Measure being taken from them, they will be plung’d into eternal punishment. In which respect they may be likened to Flesh and Bones put into a Pot together, and water and salt put to them, hung over the fire to boil, and afterwards brought to the Table: Of which the Bones, which will be neither seasoned by salt, nor softened by water, are thrown under the Table, to be broken by Doggs; but the Flesh, because it is made tender by heat and water, and takes the seasoning, is again sprinkled with a purer salt on the Table, and eaten with the greatest pleasure: For as Bones are to Flesh, so are Evil men mingled with Good: Of which these, when they will neither relish the Salt of Divine Grace, nor be washed nor softened by pure Water, nor warmed by the heat of the Heavenly Word to be willing to divine things, will by the severe Judgment of the great Taster Christ, at his magnificent Table, be reserved to the most exquisite punishments: Which obstinate and unseason’d Fools, He, for their hardness, finding unworthy his heavenly Table, plucks out from among the Righteous, and throws ’em down into Hell, there to be torn in pieces and devoured by those infernal Dogs, to all Eternity.

But the Good, who have been seasoned not only with the former, but also the later Salt, I mean with antecedent (as we say) and consequent Grace, and are not only adorned with Virtue, but have suffer’d all crosses and afflictions of this Life for Christ: These, as Flesh worthy His Table, the divine Taster offering to God the Father, He seasons with the new Salt of Glory; and though Aliens and Strangers, places them among the Angels and Citizens of Heaven, and with these Commands an equal Mansion of Blessedness to be given to them, though nevertheless they both come to the same felicity, by a different way of meriting it. For from what those above Angelical Citizens, from the very beginning of things, and since first a full desire seiz’d them, they have preferred the Heavenly Suppers of Christ to the mid-day Dinners of the most insolent _Lucifer_; they have deserved to follow those Oppipary, and (as they call ’em) Princely Banquets seasoned with the most sweet Salt of Grace, and made resplendent with the shining light of glory.

But the Inhabitants of the Earth, and Men, strangers of Heaven, opprest by the great weight of a Body, and involved in the thick darkness, have made so long a Journey to the Country, by a far more tedious way of travelling; for the Universal occasion of desert is not to be snatch’d by those in the Journey of Life it self, and those under the terminative moment following the Creation; but they ought rather studiously and laboriously to take this by a continual and daily period of life, even to their death: Besides that, the Journey to the Country is so hard and wearisome, and exposed to so many dangers, brings so many anxieties upon strangers every where, leads them into so much anguish of mind and troublesome solicitudes, that it is plain, that not humane ability, but divine grace must cause, that strangers are not deficient in the way, or that they do not wander from the true scope or end of their Journey: Which would be the fortune of every one in the World, unless Christ, by divine Counsel constituted the _Parochian_ of the whole World, who giveth to his strangers every where Salt and Wood, doth recreate and refresh them, and also lead them into the way that directs to the same Heavenly Country.

This may suffice to be spoken of the signature of _Salts_, _Metals_, and _Planets_, at this time. He that diligently weighs it, will search Nature deeply enough: If God grant me life, I shall publish a Tract of the _Signatures of Vegetables, Animals, and Minerals_; also in which I shall deliver many things good and profitable for all sorts of Men.

* * * * *

_O Eternal, Almighty, Bountiful, and Merciful GOD and Father, the Heat, Light, and Sun of Justice, enlighten and warm the hearts of all men, overwhelmed with a sleepy numbness, shadowed with thick darkness, and made rigid by an horrid coldness, that they may see, know, love, and fear thee, and give thee due Thanks and Praises for all thy Benefits, and at last awakened, they may receive that sight they had before lost._

* * * * *

_O Eternal Word of God, most sweet, wholsom, and palatable Salt, Jesus Christ, recreate and refresh our sick and miserable souls, by thy Divine Virtue and Efficacy, that we being corroborated, neither Death nor the Devil may hurt us._

* * * * *

_O Holy Ghost, the only Leader to Truth, who proceedest from the Eternal Fire and Heavenly Salt, comfort all the sudden and desarted Sheep, wandering this poison’d Marsh and Valley of Miseries, among devouring Wolves, and corroborate them, that they may patiently endure their Cross; and hereafter separate them from the stinking Goats, and bring all the Elect into the green and heavenly Pastures, that there they may continually behold the eternal Light, taste the heavenly Salt, and enjoy the =fulness of Joy=, Peace, Grace, and Mercy for ever._ Amen.

THE CONSOLATION OF NAVIGATORS.

In which is Taught

How they who Travel by Sea may preserve themselves from Hunger and Thirst, as also from Diseases, which are wont to happen to them in long Voyages.

=Written for the Help, Comfort, and Solace of all those who make long Voyages for the Good of their Country.=

THE PREFACE.

Reader,

_OUR SAVIOUR CHRIST hath prescribed to us this Doctrine, that we should =behave our selves towards our Neighbour, as we would that he should do to us=; yea, =that we should love him as our selves=: This He hath earnestly commended unto us, as the indispensible Will of God, contained in the Law and the Prophets. But although there be few who consider this, and all men seek only their own, yet one or other is still found, who calleth this duty to mind, and as far as he can, taketh every opportunity or occasion of serving his Neighbour. Although also there may be some who bear a love to others, and desire to assist them with their counsel and help, and yet are destitute of a power of giving them any thing; for no man can distribute more than he hath. Moreover, Covetousness and Envy so far governeth some, who have plenty enough to bestow upon others, that they will do good to none but themselves; of which sort there are many now to be found in the World, and hence Charity towards our Neighbour is wholly vanished._

_Seeing therefore that the Almighty, of His singular Grace, hath bestowed on me a small Talent, in searching out the Secrets of Nature, it is, without doubt, to the end that I should thereby do good to others; which Talent I would not bury, but have put to use in writing particularly from year to year, for the publick Good, and being affected towards my Neighbour, have made them publick. I have also determined, if time shall permit, to publish yet more and better things of this nature. But after that some described Voyages to the =East= and =West-Indies=, and other far distant places, had happened into my hands, I perceived, not without great admiration what immense daggers occurr on the Seas, not only from Robbers and Pyrates, but also the adversitys of violent Winds, (to pass by many other Calamities in silence) by which the Ship, together with all in it that draw breath, are overwhelmed, and perish: And when I further contemplate those things with an intent mind, nothing seems to me more grievous and intolerable than Hunger and Thirst, or the want of Meat and Drink, which sometimes happeneth to Ships by adverse Fortune: For when they are overcome by the hand of an Enemy, they are wont indeed to suffer the loss of their Goods, but the Lives of the men are for the most part saved; which loss of Goods they may again easily repair by Merchandizing; and although they should be adjudged to death, yet their pain would quickly have an end. But if through an ill fate of necessity one be destitute of Bread and Water, and be forced to tear another in pieces to eat, that is of all the highest misfortune, and death it self were more desirable, than to sustain extremities and miseries of this sort. And although the want of Food doth not so frequently happen, yet the want of Water often falls out, whence Seamen are grievously tormented with Thirst, to whom, as in a most urgent Calamity, Mercy and Christian Compassion ought to be administred; but, Who can carry them succour afar off, and in a tempestuous Sea? And seeing that the Prosperity of =Maritime= Countries (where for the most part there is no Wine, no Fruits, no Mines, as in the upper =Germany=, and other places) consisteth only in Navigation, it were very well worth the while that this should be promoted to the utmost. I have therefore diligently considered the matter with my self, and have found that a Remedy may be applied to this Evil, =viz.= the want of Meat and Drink, by providing in time an =Apparatus=, or certain matter to be carried in Ships, which is of far greater efficacy in mitigating =Hunger= and =Thirst=, than common Bread and Water; yea, is able to prevent and expel that Disease which is so familiar to Seamen, to wit, the =Scurvy=, which is often a great hindrance to Sailing: So that this matter may be carried together with the usual Provisions, as a Preservative, and in case of necessity, as if the Ship be overmuch harass’d with Storms, or be hindred by other infelicities, or detained longer in the Voyage than expected, it may be taken and used. It were indeed to be wished, that these materials might never be wanted in any Ships, but as the old Proverb hath it, =A superfluous Caution never doth hurt=; therefore it is alwaies better to have a thing in readiness, which we do not use, than to want it when its use is necessary. But what those materials are, of which I speak, and how they are to be used when need is, I shall communicate to my Neighbour, for the publick Good, not at all doubting, but that this invention will prove highly profitable to many who use the Seas._

_The Reader now understands what hath moved me to write this Treatise, =viz.= the love of my Neighbour, and that I have not composed it only for the sake of some few, but that I have emitted it to the publick, to the end, that those highly profitable Inventions might afford help and comfort to all Mankind, and especially to all that use the Seas, and such who are infirm in their health: Nor do I doubt but that this my sincerity of mind will be a great preservative, comfort, and relief to those who pass the Seas, when they are in danger, by the benefit of which, they may escape various Chances and many Misfortunes, or beware of them for the future: For by this means which I shall here produce against Hunger and Thirst, or other Diseases which are wont to afflict Sailors, it will be found, that what I ascribe to them may be fully deduced to the desired effect. And therefore many Thousands of men may thence receive Fruit and Profit, as long as the World shall endure; so that all who travel the Ocean, and are afflicted with any Disease, ought to rejoice, and give Thanks to God._

_Now, if any one should yet doubt of the success of this matter, (which nevertheless is shewed from so clear and irrefragable Fundamentals) I leave him to his freedom, whether he will put the matter into examination, and certifie himself of the Truth, before he give credit to it: Which also may be proved in a small quantity, and not only on the Seas in Voyages, but on the Land also in the House, among both the Sound and the Sick. Therefore let no man vilifie what he doth not understand, but let him commit the thing to trial, and see its reason and quality, before he contemneth it, or pass an immature Judgment, lest his curiosity or imaginary Wisdom from a vain instinct, deceive him, or confound him with shame, when the proof shall shew it to be better than he could perswade himself._

_But that in some places I have used obscure words, and have not proposed all things so clearly, as that every man will be able to understand them, let no man wonder at this for I have certain reasons for so doing; for no man will have any prejudice or injury thereby, seeing that nevertheless there are such points of this sort elucidated, which will remain after me safe and sound: Therefore whatsoever the Reader shall here find written, let him esteem it worthy to be received and embraced, as the Gift of God; the which, if I find to be gratefully accepted, more (God willing) shall follow. Also to all those who shall have need, I offer the Medicaments aforesaid, profitable against Hunger and Thirst, and all Sea-faring Diseases, a good quantity of which I will cause to be prepared, that every man may use them that will, and thence satisfie his desire._

_Wherefore it is the interest of any to whom I have committed the Preparation of this Medicine, to betake himself to it, and when need shall be, he will not be unwilling to use it. I have not sought my self in these things, being content to serve my Neighbour out of Christian Charity. And although this my good Will shall not be accepted by foolish and ungrateful men, nevertheless God shall have the praise, who hath committed to us a mutual participation of love and good will, which also in his own time will grant the benefit of this to be derived and redound to my Children after me, by some pious Souls, of which I make no doubt, and therefore readily acquiesce in my present condition._

THE Consolation of Navigators, &c.

Now to come to the Work it self, we will point out the Remedies, whose use is so necessarily required in Navigation, and which is able to preserve us not only from the pressures of Hunger and Thirst, but also from the injury of Diseases; and they are no other than Corn and Water concentrated, or reduced into a more compact and narrow compass, the one for the extinguishing of Hunger, the other of Thirst; and how they are both to be concentrated, and administred in case of necessity, I will exactly describe and teach. And,

I. _Of the Concentration of Corn or Grain._

As for this, it is sufficiently explained in the _First Part of the Prosperity of_ Germany; so that it might be here passed over; nevertheless I will make this short repetition.

Make a Malt of Wheat, Barley, Oats, or any other Grain, as is usual for the brewing of Beer, [_See the full Description_, _Prosp._ Germ. _p._ 1. _cap._ 2.] and extract all the strength with Water, as if Beer were to be made thereof: Afterwards boil this Liquor away gently in broad and shallow Vessels or Coppers, to the consistency of Honey: The Dreggs or Grains serve for Food for Cattel, but the inspissated liquor or juice may be commodiously carried by Sea, and at pleasure may be made into Beer with a mixture of Hops and Water. And because for the most