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                                  THE
                          Mirror of Alchimy,

               Composed by the thrice-famous and learned
              Fryer, _Roger Bachon_, sometimes fellow of
                 _Martin_ Colledge: and afterwards of
                       _Brasen-nose_ Colledge in
                             _Oxenforde_.

            Also a most excellent and learned discourse of
       _the admirable force and efficacie of_ Art _and_ Nature,
                     _written by the same Author_.

               With certaine other worthie Treatises of
                          the like Argument.

                 _Vino vendibili non opus est hedera._

                  [Illustration: Publisher’s device ]

                                LONDON
                      Printed for Richard Oliue.
                                 1597.




                      [Illustration: Decoration]


                             The Preface.


_In times past the Philosophers spake afters diuers and sundrie manners
throughout their writings, sith that as it were in a riddle and cloudie
voyce, they haue left vnto vs a certaine most excellent and noble
science, but altogither obscure, and without all hope vtterly denied,
and that not without good cause. Wherefore I would aduise thee, that
aboue all other bookes, thou shouldest firmly fixe thy mind vpon these
seuen Chapters, conteining in them the transmutation of mettalls, and
often call to minde the beginning, middle, and end of the same, wherein
thou shalt finde such subtilitie, that thy minde shalbe fully contented
therewith._




                        The Mirrour of Alchimy,
                     composed by the famous Fryer,
                  _Roger Bachon_, sometime fellow of
                  _Martin_ Colledge, and _Brasen-nose
                              Colledge in
                              Oxenforde_.




                                CHAP. I.

                   _Of the Definitions of Alchimy._


In many ancient Bookes there are found many definitions of this Art,
the intentions wherof we must consider in this Chapter. For _Hermes_
saith of this Science: _Alchimy_ is a Corporal Science simply composed
of one and by one, naturally conioyning things more precious, knowledge
and effect, and conuerting them by a naturall commixtion into a better
kind. A certain other saith: _Alchimy_ is a Science, teaching how to
transforme any kind of mettall into another: and that by a proper
medicine, as it appeareth by many Philosophers Bookes. _Alchimy_
therfore is a science teaching how to make and compound a certaine
medicine, which is called _Elixir_, the which when it is cast vpon
mettals or imperfect bodies, doth fully perfect them in the verie
proiection.




                               CHAP. II.

      _Of the naturall principles, and procreation of Minerals._


Secondly, I will perfectly declare the naturall principles &
procreations of Minerals: where first it is to be noted, that the
naturall principles in the mynes, are _Argent-uiue_, and _Sulphur_.
All mettals and minerals, whereof there be sundrie and diuers kinds,
are begotten of these two: but I must tel you, that nature alwaies
intendeth and striueth to the perfection of Gold: but many accidents
comming between, change the mettalls, as it is euidently to be seene
in diuers of the Philosophers bookes. For according to the puritie
and impuritie of the two aforesaide principles, _Argent-uiue_, and
_Sulphur_, pure, and impure mettals are ingẽdred: to wit, Gold, Siluer,
Steele, Leade, Copper, and Iron: of whose nature, that is to say,
puritie, and impuritie, or vncleane superfluitie and defect, giue eare
to that which followeth.


_Of the nature of Golde._

Gold is a perfect body, engendred of _Argent-uiue_ pure, fixed, cleare,
red, and of _Sulphur_ cleane, fixed, red, not burning, and it wanteth
nothing.


_Of the nature of Siluer._

Siluer is a body, cleane, pure, and almost perfect, begotten of
_Argent-uiue_, pure, almost fixed, cleare, and white, & of such a like
_Sulphur_: It wanteth nothing, saue a little fixation, colour, and
weight.


_Of the nature of Steele._

Steele is a body cleane, imperfect, engendred of Argent-uine pure,
fixed & not fixed cleare, white outwardly, but red inwardly, and of the
like Sulphur. It wanteth onely decoction or digestion.


_Of the nature of Leade._

Leade is an vncleane and imperfect bodie, engendred of Argent-uiue
impure, not fixed, earthy, drossie, somewhat white outwardly, and red
inwardly, and of such a Sulphur in part burning. It wanteth puritie,
fixation, colour, and fiering.


_Of the nature of Copper._

Copper is an vncleane and imperfect bodie, engendred of Argent-uiue,
impure, not fixed, earthy, burning, red not cleare, and of the like
Sulphur. It wanteth purity, fixation, and weight: and hath too much of
an impure colour, and earthinesse not burning.


_Of the nature of Iron._

Iron is an vnclean and imperfect body, engendred of Argent-uiue impure,
too much fixed, earthy, burning, white and red not cleare, and of the
like Sulphur: It wanteth fusion, puritie, and weight: It hath too much
fixed vncleane Sulphur, and burning earthinesse. That which hath bene
spoken, euerie Alchimist must diligently obserue.




                              CHAP. III.

    _Out of what things the matter of_ Elixir _must be more nearly
                              extracted_.


The generation of mettals, as well perfect, as imperfect, is
sufficiently declared by that which hath bene already spoken. Now
let vs returne to the imperfect matter that must be chosen and made
perfect. Seeing that by the former Chapters we haue bene taught, that
all mettalls are engendred of Argent-uiue and Sulphur, and how that
their impuritie and vncleannesse doth corrupt, and that nothing may be
mingled with mettalls which hath not beene made or sprung from them,
it remaineth cleane inough, that no strange thing which hath not his
originall from these two, is able to perfect them, or to make a chaunge
and new transmutation of them: so that it is to be wondred at, that
any wise man should set his mind vpon liuing creatures, or vegetables
which are far off, when there be minerals to bee found nigh enough:
neither may we in any wise thinke, that any of the Philosophers placed
the Art in the said remote things, except it were by way of comparison:
but of the aforesaid two, all mettals are made, neither doth any thing
cleaue vnto them, or is ioyned with them, nor yet chaungeth them, but
that which is of them, and so of right wee must take Argent-uiue
and Sulphur for the matter of our stone: Neither doth Argent-uiue by
it selfe alone, nor Sulphur by it selfe alone, beget any mettall,
but of the commixtion of them both, diuers mettals and minerals are
diuersly brought foorth. Our matter therefore must bee chosen of the
commixtion of them both: but our finall secrete is most excellent, and
most hidden, to wit, of what minerall thing that is more neere then
others, it shuld be made: and in making choise hereof, we must be very
warie. I put the case then, y^t our matter were first of all drawne
out of vegetables, (of which sort are hearbs, trees, and whatsoeuer
springeth out of the earth) here wee must first make Argent-uiue &
Sulphur, by a long decoction, from which things, and their operation
we are excused: for nature herselfe offereth vnto vs Argent-uiue and
Sulphur. And if wee should draw it from liuing creatures (of which
sort is mans bloud, haire, vrine, excrements, hens egs, and what else
proceede from liuing creatures) wee must likewise out of them extract
Argent-uiue and Sulphur by decoction, frõ which we are freed, as we
were before. Or if we should choose it out of middle minerals (of which
sort are all kindes of _Magnesia_, _Marchasites_, of _Tutia_, Coppres,
Allums, Baurach, Salts, and many other) we should likewise, as afore,
extract Argent-uiue and Sulphur by decoction: frõ which as from the
former, wee are also excused. And if we should take one of the seuen
spirits by it selfe, as Argent-uiue, or Sulphur alone, or Argent-uiue
and one of the two Sulphurs, or Sulphur-uiue, or Auripigment, or
Citrine Arsenicum, or red alone, or the like: we should neuer effect
it, because sith nature doth neuer perfect anything without equall
commixtion of both, neither can wee: from these therefore, as from
the foresaide Argent-uiue and Sulphur in their nature we are excused.
Finally, if wee should choose them, wee should mixe euerie thing as it
is, according to a due proportion, which no man knoweth, and afterward
decoct it to coagulatiõ, into a solide lumpe: and therefore we are
excused from receiuing both of them in their proper nature: to wit,
Argent-uiue and Sulphur, seeing wee know not their proportion, and
that wee may meete with bodies, wherein we shall find the saide things
proportioned, coagulated & gathered together, after a due manner.
Keepe this secret more secretly. Golde is a perfect masculine bodie,
without any superfluitie or diminution: and if it should perfect
imperfect bodyes mingled with it by melting onely, it should be Elixir
to red. Siluer is also a body almost perfect, and feminine, which if
it should almost perfect imperfect bodyes by his common melting onely,
it should be Elixir to white, which it is not, nor cannot be, because
they onely are perfect. And if this perfection might be mixed with
the imperfect, the imperfect shuld not be perfected with the perfect,
but rather their perfections shuld be diminished by the imperfect,
& become imperfect. But if they were more then perfect, either in a
two-fold, foure-fold, hundred-fold, or larger proportion, they might
then wel perfect the imperfect. And forasmuch as nature doth alwaies
work simply, the perfection which is in them is simple, inseparable, &
incommiscible, neither may they by art be put in the stone, for ferment
to shorten the worke, and so brought to their former state, because
the most volatile doth ouercome the most fixt. And for that gold is
a perfect body, consisting of Argent-uiue, red and cleare, & of such
a Sulphur, therfore we choose it not for the matter of our stone to
the red Elixir, because it is so simply perfect, without artificiall
mundification, & so strongly digested and sod with a natural heate,
that with our artificiall fire, we are scarcely able to worke on gold
or siluer. And though nature dooth perfect any thing, yet she cannot
throughly mundifie, or perfect and purifie it, because she simply
worketh on that which shee hath. If therfore we should choose gold or
siluer for the matter of the stone, we should hard and scantly find
fire working in them. And although we are not ignorant of the fire, yet
could we not come to the through mundification & perfection of it, by
reasõ of his most firme knitting together, and naturall composition:
we are therefore excused for taking the first too red, or the second
too white, seeing we may find out a thing or som body of as cleane,
or rather more cleane Sulphur & Argent-uiue, on which nature hath
wrought little or nothing at all, which with our artificiall fire, &
experience of our art, we are able to bring vnto his due concoction,
mundification, colour and fixation, continuing our ingenious labour
vpon it. There must therefore bee such a matter chosen, wherein
there is Argent-uiue, cleane, pure, cleare, white & red, not fully
compleat, but equally and proportionably commixt after a due maner
with y^e like Sulphur, & congeled into a solide masse, that by our
wisdome and discretion, and by our artificiall fire, we may attain
vnto the vttermost cleannesse of it, and the puritie of the same, and
bring it to that passe, that after the worke ended, it might bee a
thousand thousand times more strong and perfect, then the simple bodies
themselues, decoct by their naturall heate. Be therefore wise: for if
thou shalt be subtile and wittie in my Chapters (wherin by manifest
profe I haue laid open the matter of the stone easie to be knowne) thou
shalt taste of that delightfull thing, wherin the whole intention of
the Philosophers is placed.




                              CHAP. IIII.

_Of the maner of working, and of moderating, and continuing the fire._


I hope ere this time thou hast already found out by the words alreadie
spoken (if thou beest not most dull, ignorant, and foolish) the
certaine matter of the learned Philosophers blessed stone, whereon
_Alchimy_ worketh, whilest we indeuour to perfect the imperfect, and
that with things more then perfect. And for that nature hath deliuered
vs the imperfect onely with the perfect, it is our part to make the
matter (in the former Chapters declared vnto vs) more then perfect by
our artificiall labour. And if we know not the maner of working, what
is the cause that we do not see howe nature (which of long time hath
perfected mettals) doth continually work? Doo wee not see, that in the
Mynes through the continuall heate that is in the mountaines thereof,
the grosnesse of water is so decocted & thickned, that in continuance
of time it becommeth Argent-uiue? And that of the fatnesse of the
earth through the same heate and decoction, Sulphur is engendred? And
that through the same heate without intermission continued in thẽ, all
mettals are ingendred of them according to their puritie and impuritie?
and that nature doth by decoction alone perfect or make al mettals,
as well perfect as imperfect? O extreame madnesse! what, I pray you,
constraines you to seeke to perfect the foresaide things by straunge
melancholicall and fantasticall regiments? as one sayth: Wo to you that
will ouercome nature, and make mettals more then perfect by a newe
regiment, or worke sprung from your owne senselesse braines. God hath
giuen to nature a straite way, to wit, continuall concoction, and you
like fooles despise it, or else know it not. Againe, fire and Azot,
are sufficient for thee. And in an other place, Heat perfecteth al
things. And elsewhere, seeth, seeth, seeth, and be not wearie. And in
an other place, let thy fire be gentle, & easie, which being alwayes
equall, may continue burning: and let it not encrease, for if it do,
thou shalt suffer great losse. And in an other place, Know thou that
in one thing, to wit, the stone, by one way, to wit, decoctiõ, and
in one vessel the whole mastery is performed. And in an other place,
patiently, and continually, and in another place, grinde it seuen
times. And in an other place, It is ground with fire. And in an other
place, this worke is verie like to the creation of man: for as the
Infant in the beginning is nourished with light meates, but the bones
beeing strengthened with stronger: so this masterie also, first it must
haue an easie fire, whereby wee must alwaies worke in euery essence of
decoction. And though we alwayes speake of a gentle fire, yet in truth,
we think that in gouerning the worke, the fire must alwayes by little
and little bee increased and augmented vnto the end.




                               CHAP. V.

             _Of the qualitie of the Vessell and Furnace._


The meanes and manner of working, wee haue alreadie determined: nowe
wee are to speake of the Vessell and Furnace, in what sort, and of what
things they must be made. Whereas nature by a naturall fire decocteth
the mettals in the Mynes, shee denieth the like decoction to be made
without a vessel fitte for it. And if we purpose to immitate nature in
concocting, wherefore do we reiect her vessell? Let vs first of all
therefore, see in what place the generation of mettals is made. It
doth euidently appeare in the places of Minerals, that in the bottom
of the mountaine there is heate continually alike, the nature whereof
is alwaies to ascend, and in the ascention it alwayes drieth vp, and
coagulateth the thicker or grosser water hidden in the belly, or veines
of the earth, or mountaine, into Argent-uiue. And if the minerall
fatnes of the same place arising out of the earth, be gathered warme
togither in the veines of the earth, it runneth through the mountain,
& becommeth Sulphur. And as a man may see in the foresaide veines of
that place, that Sulphur engendred of the fatnesse of the earth (as is
before touched) meeteth with the Argent-uiue (as it is also written) in
the veines of the earth, and begetteth the thicknesse of the minerall
water. There, through the continual equall heate in the mountaine, in
long processe of time diuerse mettals are engendred, according to the
diuersitie of the place. And in these Minerall places, you shall finde
a continuall heate. For this cause wee are of right to note, that the
externall minerall mountaine is euerie where shut vp within it selfe,
and stonie: for if the heate might issue out, there should neuer be
engendred any mettall. If therefore wee intend to immitate nature,
we must needes haue such a furnace like vnto the Mountaines, not in
greatnesse, but in continual heate, so that the fire put in, when it
ascendeth, may finde no vent: but that the heat may beat vpon the
vessell being close shutte, containing in it the matter of the stone:
which vessell must be round, with a small necke, made of glasse or some
earth, representing the nature or close knitting togither of glasse:
the mouth whereof must be signed or sealed with a couering of the same
matter, or with lute. And as in the mynes, y^e heat doth not immediatly
touch the matter of Sulphur and Argent-uiue, because the earth of the
mountain cõmenth euery where between: So this fire must not immediatly
touch the vessell, containing the matter of the foresaide things in it,
but it must be put into another vessell, shut close in the like manner,
that so the temperate heate may touch the matter aboue and beneath, and
where ere it be, more aptly and fitly: wherevpon _Aristotle_ sayth, in
the light of lights, that _Mercurie_ is to be cõcocted in a threefold
vessell, and that the vessell must bee of most hard Glasse, or (which
is better) of earth possessing the nature of Glasse.




                               CHAP. VI.

  _Of the accidentall and essentiall colours appearing in the worke._


The matter of the stone thus ended, thou shalt knowe the certaine maner
of working, by what maner and regiment, the stone is often chaunged in
decoction into diuerse colours. Wherupon one saith, So many colours, so
many names. According to the diuerse colours appearing in the worke,
the names likewise were varied by the Philosophers: whereon, in the
first operation of our stone, it is called putrifaction, and our stone
is made blacke: whereof one saith, When thou findest it blacke, know
that in that blacknesse whitenesse is hidden, and thou must extract
the same from his most subtile blacknes. But after putrefaction it
waxeth red, not with a true rednesse, of which one saith: It is often
red, and often of a citrine colour, it often melteth, and is often
coagulated, before true whitenesse. And it dissolueth it selfe, it
coagulateth it selfe, it putrifieth it selfe, it coloureth it self,
it mortifieth it selfe, it quickneth it selfe, it maketh it selfe
blacke, it maketh it selfe white, it maketh it selfe red. It is also
greene; whereon another sayth, Concoct, it till it appeare greene vnto
thee, and that is the soule. And another, Know, that in that greene
his soule beareth dominion. There appeares also before whitenesse the
peacocks colour, whereon one saith thus. Know thou that al the colours
in the world, or y^t may be imagined, appeare before whitenesse, and
afterward true whitenesse followeth. Whereof one sayth: When it hath
bin decocted pure and clean, that it shineth like the eyes of fishes,
then are wee to expect his vtilitie, and by that time the stone is
congealed rounde. And another sayth: When thou shalt finde whitenesse
a top in the glasse, be assured that in that whitenesse, rednesse is
hidden: and this thou must extract: but concoct it while it become
all red: for betweene true whitenesse and true rednesse, there is a
certaine ash-colour: of which it is sayde. After whitenesse, thou canst
not erre, for encreasing the fire, thou shalt come to an ash-colour: of
which another saith: Doo not set light by the ashes, for God shal giue
it thee molten: and then at the last the King is inuested with a red
crowne by the will of God.




                              CHAP. VII.

  _How to make proiection of the medicine vpon any imperfect bodie._


I haue largely accomplisht my promise of that great masterie, for
making the most excellent Elixir, red and white. For conclusion, we
are to treate of the manner of proiection, which is the accomplishment
of the work, the desired & expected ioy. The red Elixir doth turne
into a citrine colour infinitely, and changeth all mettals into pure
gold. And the white Elixir doth infinitely whiten, and bringeth euerie
mettal to perfect whitenesse. But we know that one mettall is farther
off from perfection then another, & one more neere then another.
And although euerie mettall may by Elixir be reduced to perfection,
neuerthelesse the neerest are more easily, speedily, and perfectly
reduced, then those which are far distant. And when we meete with a
mettall that is neere to perfection, we are thereby excused from many
that are farre off. And as for the mettals which of them be neere, and
which farre off, which of them I say be neerest to perfection, if thou
be wise and discreete, thou shalt find to be plainely and truely set
out in my Chapters. And without doubt, hee that is so quick sighted in
this my Mirrour, that by his own industry hee can finde out the true
matter, hee doth full well knowe vppon what body the medicine is to
bee proiected to bring it to perfection. For the forerunners of this
Art, who haue founde it out by their philosophie, do point out with
their finger the direct & plain way, when they say: Nature, containeth
nature: Nature ouercommeth nature: & Nature meeting with her nature,
exceedingly reioyceth, and is changed into other natures. And in
another place, Euery like reioiceth in his like: for likenesse is saide
to be the cause of friendship, wherof many Philosophers haue left a
notable secret, Know thou that the soule doth quickly enter into his
body, which may by no meanes be ioyned to another body. And in another
place, The soule doth quickly enter into his own body, which if thou
goest about to ioyne with another body, thou shalt loose thy labour:
for the neerenesse it selfe is more cleare. And because corporeall
things in this regimẽt are made incorporeall, & contrariwise things
incorporeal corporeall, and in the shutting vp of the worke, the whole
body is made a spirituall fixt thing: and because also that spirituall
Elixir euidently, whether white or red, is so greatly prepared and
decocted beyonde his nature, it is no maruaile that it cannot bee
mixed with a body, on which it is proiected, beeing onely melted. It
is also a hard matter to proiect it on a thousand thousand and more,
and incontinently to penetrate and transmute them. I will therefore
nowe deliuer vnto you a great and hidden secret. One part is to bee
mixed with a thousand of the next body, & let all this be surely put
into a fit vessell, and sette it in a furnace of fixation, first with
a lent fire, and afterwardes encreasing the fire for three dayes,
till they be inseperably ioyned together, and this is a worke of three
dayes: then againe and finally, euery part heereof by it selfe, must be
proiected vpon another thousand parts of any neere body: and this is a
worke of one day, or one houre, or a moment, for which our wonderfull
God is eternally to be praised.

   _Here endeth the Mirror of Alchimy, composed by the most learned
                      Philosopher_, Roger Bacon.




                    The Smaragdine Table of Hermes,
                       Trismegistus of Alchimy.


The wordes of the secrets of _Hermes_, which were written in a
Smaragdine Table, and found betweene his hands in an obscure vaute,
wherin his body lay buried. It is true without leasing, certain and
most true. That which is beneath is like that which is aboue: & that
which is aboue, is like that which is beneath, to worke the miracles of
one thing. And as all things haue proceeded from one, by the meditatiõ
of one, so all things haue sprung from this one thing by adaptation.
His father is the sun, his mother is the moone, the wind bore it in hir
belly. The earth is his nurse. The father of all the telesme of this
world is here. His force and power is perfect, if it be turned into
earth. Thou shalt seperate the earth from the fire, the thinne from
the thicke, and that gently with great discretion. It ascendeth from
the Earth into Heauen: and and againe it discendeth into the earth,
and receiueth the power of the superiours and inferiours: so shalt
thou haue the glorie of the whole worlde. All obscuritie therefore
shall flie away from thee. This is the mightie power of all power, for
it shal ouercome euery subtile thing, and pearce through euery solide
thing. So was the worlde created. Here shall be maruailous adabtations,
whereof this is the meane. Therefore am I called _Hermes Trismegistus_,
or the thrice great Interpreter: hauing three parts of the Philosophy
of the whole world. That which I haue spoken of the operation of the
Sunne, is finished.

                  _Here endeth the Table of Hermes._




          A briefe Commentarie of Hortulanus the Philosopher,
          vpon the Smaragdine Table of _Hermes_ of _Alchimy_.


                      _The praier of Hortulanus._

Laude, honour, power and glorie, be giuen to thee, O Almightie Lorde
God, with thy beloued sonne, our Lord Iesus Christ, and the holy Ghost,
the comforter. O holy Trinitie, that art the onely one God, perfect
man, I giue thee thankes that hauing the knowledge of the transitorie
things of this worlde (least I should bee prouoked with the pleasures
thereof) of thy abundant mercie thou hast taken mee from it. But
forsomuch as I haue knowne manie deceiued in this art, that haue not
gone the right way, let it please thee, O Lord my God, that by the
knowledge which thou hast giuen mee, I may bring my deare friends frõ
error, that when they shal perceiue the truth, they may praise thy holy
and glorious name, which is blessed for euer.

Amen.


                            _The Preface._

I _Hortulanus_, so called for the Gardens bordering vpon the sea
coast, wrapped in a Iacobin skinne, vnworthy to be called a Disciple
of Philosophie, moued with the loue of my welbeloued, doo intend
to make a true declaration of the words of _Hermes_, the Father of
Philosophers, whose words, though that they be dark and obscure, yet
haue I truely expounded the whole operation and practise of the worke:
for the obscuritie of the Philosophers in their speeches, dooth nothing
preuaile, where the doctrine of the holy spirit worketh.




                               CHAP. I.

            _That the Art of Alchimy is true and certaine._


THe Philosopher saith. _It is true_, to wit, that the Arte of
_Alchimie_ is giuen vnto vs. _Without leasing_. This hee saith in
detestation of them that affirme this Art to bee lying, that is, false.
_It is certaine_, that is prooued. For whatsoeuer is prooued, is most
certaine, _And most true_. For most true golde is ingendred by Art:
and he saith most true, in the superlatiue degree, because the golde
ingendred by this Art, excelleth all naturall gold in all proprieties,
both medicinall and others.




                               CHAP. II.

           _That the Stone must be diuided into two parts._


Consequentlie, he toucheth the operation of the stone, saying: _That
which is beneath, is as that which is aboue_. And this he sayth,
because the stone is diuided into two principall parts by Art: Into the
superiour part, that ascendeth vp, and into the inferiour part, which
remaineth beneath fixe and cleare: and yet these two parts agree in
vertue: and therefore hee sayeth, _That which is aboue, is like that
which is beneath_. And this diuision is necessarie, _To perpetrate the
myracles of one thing_, to wit, of the Stone: because the inferiour
part is the Earth, which is called the Nurse, and Ferment: and the
superiour part is the _Soule_, which quickeneth the whole Stone, and
raiseth it vp. Wherefore separation made, and coniunction celebrated,
manie myracles are effected in the secret worke of nature.




                              CHAP. III.

            _That the Stone hath in it the foure Elements._


_And as all things haue proceeded from one, by the meditation of one._
Heere giueth hee an example, saying: as all things came from one, to
wit, a confused Globe, or masse, by meditation, that is the cogitation
and creation of one, that is the omnipotent God: _So all things haue
sprung_, that is, come out _from this one thing_ that is, one confused
lumpe, _by Adaptation_, that is by the sole commaũdement of God, and
miracle. So our Stone is borne, and come out of one confused masse,
containing in it the foure Elements, which is created of God, and by
his sole miracle our stone is borne.




                              CHAP. IIII.

 _That the Stone hath Father and Mother, to wit, the Sunne and Moone._


And as wee see, that one liuing creature begetteth more liuing
creatures like vnto it selfe: so artificially golde engendereth golde,
by vertue of multiplication of the foresaid stone. It followeth
therefore, the Sunne is his father, that is, Philosophers Gold. And
as in euerie naturall generation, there must be a fit and conuenient
receptacle, with a certaine consonancie of similitude to the father:
so likewise in this artificiall generation, it is requisite that
the Sunne haue a fitte and consonaunt receptacle for his seede and
tincture: and this is Philosophers siluer. And therefore it followes,
the Moone is his mother.




                               CHAP. V.

_That the coniunction of the parts of the stone is called Conception._


THe which two, when they haue mutuallie entertained each other in the
coniunction of the Stone, the Stone conceiueth in the bellie of the
winde: and this is it which afterwarde he sayeth: _The winde carried it
in his bellie_. It is plaine, that the winde is the ayre, and the ayre
is the life, and the life is the Soule. And I haue already spoken of
the soule, that it quickneth the whole stone. And so it behoueth, that
the wind should carry and recarry the whole stone, and bring forth the
masterie: and then it followeth, that it must receiue nourishment of
his nurse, that is the earth: and therefore the Philosopher saith, _The
earth is his Nurse_: because that as the infant without receiuing food
frõ his nurse, shuld neuer come to yeres: so likewise our stone without
the firmentation of his earth, should neuer be brought to effect: which
said firmament, is called nourishment. For so it is begotten of one
Father, with the coniunction of the Mother. _Things_, that is, sonnes
like to the Father, if they want long decoction, shalbe like to the
Mother in whitenesse, and retaine the Fathers weight.




                               CHAP. VI.

    _That the Stone is perfect, if the Soule be fixt in the bodie._


It followeth afterward: _The father of all the Telesme of the whole
worlde is here_: that is in the worke of the stone is a finall way.
And note, that the Philosopher calleth the worke, the Father of all
the Telesme: that is, of all secret, or of all treasure _of the whole
worlde_: that is, of euery stone found in the world, _is here_. As if
he should say, Behold I shew it thee. Afterward the Philosopher saith,
_Wilt thou that I teach thee to knowe when the vertue of the Stone is
perfect and compleate_? to wit, when it is conuerted into his earth:
and therefore he saith, _His power is entire_, that is, compleate and
perfect, _if it be turned into earth_: that is, if the Soule of the
stone (whereof wee haue made mention before: which Soule may be called
the winde or ayre, wherein consisteth the whole life and vertue of the
stone) be conuerted into the earth, to wit of the stone, and fixed:
so that the whole substance of the Stone be so with his nurse, to
wit earth, that the whole Stone be turned into ferment. As in making
of bread, a little leauen nourisheth and fermenteth a great deale of
Paste: so will the Philosopher that our stone bee so fermented, that it
may bee ferment to the multiplication of the stone.




                              CHAP. VII.

          _Of the mundification and cleansing of the stone._


Consequently, hee teacheth how the Stone ought to bee multiplied:
but first he setteth downe the mundification of the stone, and the
separation of the parts: saying, _Thou shalt separate the earth from
the fire, the thinne from the thicke, and that gently with great
discretion_. Gently, that is by little, and little, not violently,
but wisely, to witte, in Philosophicall doung. _Thou shalt separate_,
that is, dissolue: for dissolution is the separation of partes. _The
earth from the fire, the thinne from the thicke_: that is, the lees and
dregges, from the fire, the ayre, the water, and the whole substaunce
of the Stone, so that the Stone may remaine most pure without all filth.




                              CHAP. VIII.

 _That the vnfixed part of the Stone should exceed the fixed, and lift
                                it vp._


The Stone thus prepared, is made fit for multiplication. And now hee
setteth downe his multiplication ct easie liquefaction, with a vertue
to pierce as well into hard bodies, as soft, saying: _It ascendeth
from the earth into heauen, and again it descendeth into the earth_.
Here we must diligẽtly note, that although our stone bee diuided in
the first operation into foure partes, which are the foure Elements:
notwithstanding, as wee haue alreadie saide, there are two principall
parts of it. One which ascendeth vpward, and is called vnfixed, and an
other which remaineth below fixed, which is called earth, or firmamẽt,
which nourisheth and firmenteth the whole stone, as we haue already
said. But of the vnfixed part we must haue a great quantity, and giue
it to the stone (which is made most clean without all filth) so often
by masterie that the whole stone be caried vpward, sublimating &
subtiliating. And this is it which the Philosopher saith: _It ascendeth
from the earth into the heauen_.




                               CHAP. IX.

             _How the volatile Stone may againe be fixed._


After all these things, this stone thus exalted, must be incerated
with the Oyle that was extracted from it in the first operation, being
called the water of the stone: and so often boyle it by sublimation,
till by vertue of the firmentation of the earth exalted with it, the
whole stone doo againe descende from heauen into the earth, and remaine
fixed and flowing. And this is it which the Philosopher sayth: _It
descendeth agayne into the earth, and so receyueth the vertue of the
superiours by sublimation, and of the inferiours, by descension_: that
is, that which is corporall, is made spirituall by sublimation, and
that which is spirituall, is made corporall by descension.




                               CHAP. X.

        _Of the fruit of the Art, and efficacie of the Stone._


_So shalt thou haue the glorie of the whole worlde._ That is, this
stone thus compounded, thou shalt possesse the glorie of this world.
_Therefore all obscuritie shall flie from thee_: that is, all want and
sicknesse, because the stone thus made, cureth euerie disease. _Here is
the mightie power of all power._ For there is no comparison of other
powers of this world, to the power of the stone. _For it shall ouercome
euery subtil thing, and shall pearce through euery solide thing._
It shall ouercome, that is, by ouercomming, it shall conuert quicke
_Mercury_, that is subtile, congealing it: and it shall pearce through
other hard, solide, and compact bodies.




                               CHAP. XI.

        _That this worke imitateth the Creation of the worlde._


He giueth vs also an example of the composition of his Stone, saying,
_So was the world created_. That is, like as the world was created,
so is our stone composed. For in the beginning, the whole world and
all that is therein, was a confused Masse or Chaos (as is aboue saide)
but afterward by the workemanship of the soueraigne Creator, this
masse was diuided into the foure elements, wonderfully separated and
rectified, through which separation, diuers things were created: so
likewise may diuers things bee made by ordering our worke, through
the separation of the diuers elemẽts frõ diuers bodies. _Here shal be
wonderfull adaptations_: that is, If thou shalt separate the elements,
there shall be admirable compositions, fitte for our worke in the
composition of our Stone, by the elements rectified: _Wherof_, to wit,
of which wonderfull things fit for this: _the meanes_, to wit, to
proceede by, _is here_.




                              CHAP. XII.

_An enigmaticall insinuation what the matter of the Stone shoulde be._


_Therefore am I called Hermes Trismegistus._ Now that he hath declared
the composition of the Stone, he teacheth vs after a secret maner,
wherof the Stone is made: first naming himselfe, to the ende that
his schollers (who should hereafter attaine to this science) might
haue his name in continuall remembrance: and then hee toucheth the
matter saying: _Hauing three parts of the Philosophie of the whole
world_: because that whatsoeuer is in the worlde, hauing matter &
forme, is compounded of the foure Elements: hence is it, that there
are so infinite parts of the world, all which he diuideth into three
principall partes, Minerall, Vegetable, & Animall: of which iointly,
or seuerally, hee had the true knowledge in the worke of the Sunne:
for which cause hee saith, _Hauing three parts of the Philosophie of
the whole world_, which parts are contained in one Stone, to wit,
Philosophers Mercurie.




                              CHAP. XIII.

                _Why the Stone is said to be perfect._


For this cause is the Stone saide to be perfect, because it hath in
it the nature of Minerals, Vegetables, and Animals: for the stone is
three, and one hauing foure natures, to wit, the foure elements, &
three colours, black, white, and red. It is also called a graine of
corne, which if it die not, remaineth without fruit: but if it doo
die (as is aboue said) when it is ioyned in coniunction, it bringeth
forth much fruite, the afore named operations being accomplished. Thus
curteous reader, if thou know the operation of the Stone, I haue told
thee the truth: but if thou art ignorãt thereof, I haue said nothing.
_That which I haue spoken of the operation of the Sunne is finished_:
that is, that which hath beene spoken of the operation of the stone, of
the three colours, and foure natures existing and beeing in one onely
thing, namely in the Philosophers Mercurie, is fulfilled.


 _Thus endeth the Commentarie of_ Hortulanus, _vppon the Smaragdine
 table of_ Hermes, _the father of Philosophers_.




                 The Booke of the Secrets of Alchimie,
               composed by Galid the sonne of _Iazich_,
                translated out of Hebrew into Arabick,
                   and out of _Arabick into Latine,
                    and out of Latin into English_.

             _The Preface of the difficultie of the Art._


Thankes be giuen to God the Creator of all things, who hath conducted
vs, beautified vs, instructed vs, and giuen vs knowledge and
vnderstanding: Except the Lorde should keepe and guide vs, wee should
bee like vagabonds, without guide or teacher: yea, we shuld know
nothing in the world, vnlesse he taught vs: that is, the beginning,
and knowledge it selfe of all things, by his power and goodnes ouer
his people. He directeth and instructeth whom he wil, and with mercie
reduceth into the way of iustice: for hee hath sent his messengers
into the darke places, and made plaine the wayes, and with his mercy
replenished such as loue him. Know brother, that this our mastery and
honourable office of the secret Stone, is a secret of the secrets of
God, which hee hath concealed from his people, neither would he reueale
it to any, saue to those, who like sonnes haue faythfully deserued it,
knowing both his goodnesse and greatnesse: for to him that desireth
a secret of God, this secret masterie is more necessary then any
other. And those wise men who haue attained to the knowledge herof,
haue concealed part therof, and part therof they haue reuealed: for
so haue I found my wise predecessors agreeing in this point in their
worthie bookes: wherby thou shalt knowe that my disciple _Musa_, (more
honorable in my eies then all other) hath diligently studied their
bookes, & labored much in the worke of the mastery, wherin he hath
bin greatly troubled, & much perplexed, not knowing the natures of
things belonging to this work: the explanation whereof, and direction
wherein, he hath humbly begged at my handes: yet I would afford him
no answere therin, nor determine it, but commaunded him to reade ouer
the Philosophers bookes, & therin to seke y^t which he craued of me,
& he going his way, read aboue a hundreth bookes, as hee found them
euen the true and secret bookes of noble Philosophers: but in thẽ he
could not find that which he desired: so he remained astonished, &
almost distracted, though by the space of a yeare he continually sought
it. If therfore my scholler _Musa_ (that hath deserued to be accoũted
among y^e Philosophers) haue beene so doubtfull in the composition
hereof, and that this hath hapned vnto him: what shall the ignorant
and vnlearned doo, that vnderstandeth not the nature of things, nor
is acquainted with their complections? But when I behelde this in my
choysest and dearest disciple, moued with pitty and compassion toward
him, or rather by the will and appointment of God, I made this book at
the houre of my death, wherin I haue pretermitted many things, that
my predecessors haue made mention of in their bookes: and againe, I
haue touched some things which they concealed, & would by no meanes
open & discouer: yea, I haue expounded and laide open certain things,
that they haue hidden vnder dark & figuratiue speeches. And this my
book I haue called the _Secrets of Alchimy_: in which I haue spoken
of whatsoeuer is necessarie, to him that is studious of this Art or
masterie, in a language befitting his sence & vnderstanding. And I haue
named foure masteries far greater and better, thẽ other Philosophers
haue done: of which number is Elixir, one Mineral, the other Animall:
but the other two are minerals, and not the one Elixir: whose office
is to washe that, which they call the bodies: and another is to make
gold of Azot-viue, whose composition or generatiõ, is according to the
generation or order of generation in the mynes, being in the heart
and bowels of the earth. And these foure masteries or works, the
Philosophers haue declared in their bookes of the composition of this
mastery: but they want much: neyther would they shew the operation
of it in their bookes: and though by chaunce he found it out, yet
could hee not vnderstand it: so that hee found out nothing that was
more troublesome to him. I wil therefore in this my booke declare it,
together with the maner how to make it: but let him that will reade
it, first learne Geometry, and her measures, that so he may rightly
frame his furnaces, not passing a meane, either by excesse or defect:
and withall, he must know the quantitie of his fire, and the forme of
the vessell fit for his worke. Moreouer, lette him consider what is
the ground-worke and beginning of the mastery, beeing to it, as the
matrice is to liuing creatures, which are fashioned in the wombe, and
therin receiue their createõ & nourishment: for if the thing of this
mastery finde not that which is conuenient for it, the worke is marred,
and the workmen shall not find that which they looke for, neither
shal the thing it self be brought to the effect of generation: for
where one cannot meete with the cause of generation, or the roote, and
heate it selfe, it will fall out, that the labour shall be lost, and
the worke nought worth. The like mischiefe will happen in respect of
weight, which if it be not aright in the compound, the partes of the
same nature, passing their boundes by augmentation, or diminution, the
propertie of the compound is destroyed, & the effect therof voyd and
without fruit, whereof I will giue you an example. Doo not you see
that in Sope (with which cloathes are washed cleane and made white)
there is this property if it be rightly made, by reason of equalitie,
& one proportion, which participate in length and breadth? wherupon
through this participation they agree, and then it appeareth, because
it was truely made, and so the vertue which before lay hid, is nowe
made known, which they cal a property, being the vertue of washing
engendred in the compound: but when the grauity of the compound passeth
his bounds, either by addition or diminution, y^e vertue itself
breaketh the limits of equality, & becõmeth contrary, according to y^e
distẽperãce of the cõpound. And this thou must vnderstãd to happen in
the cõposition of our mastery.




                               CHAP. I.

    Of the foure Masteries, or principall works of the Art, to wit,
       solution, congelation, _albification, and rubification_.


Now begin I to speake of the great worke which they call Alchimy,
wherein I will confirme my woordes, without concealing ought, or
keeping backe any thing, saue that which is not conuenient to bee
vttered or named. We say then that the great work contained in it
foure masteries (as the Philosophers before vs haue affirmed) that is
to say, to dissolue, to congeale, to make white and red. And these
foure quantities are partakers, whereof two of them are partakers
betweene themselues, and so likewise are the other two. And either
of these double quãtities hath another quantity partaker, which is
a greater quantity partaker after these two. I vnderstand by these
quantities, the quantitie of the natures, and weight of the medicines
which are orderly dissolued and congealed, wherin neither addition
nor diminution haue any place. But these two, to wit, solution and
congelation, shal be in one operation, and shall make but one worke,
and that before composition: but after composition, their works shall
bee diuers. And this solution and congelation which wee haue spoken
of, are the solution of the bodie, and the congelation of the Spirite,
and they are two, yet haue but one operation. For the Spirites are
not congealed, except the bodies bee dissolued, as likewise the
bodies is not dissolued, vnlesse the spirit be cõgealed: & when the
soule & the body are ioyned togither, either of them worketh in his
companion made like vnto him: as for example, when water is put to
earth, it striueth to dissolue the earth by the moisture, vertue and
propertie which it hath, making it more subtile then it was before,
and bringing it to be like it selfe: for the water was more subtile
then the earth: and thus doth the soule worke in the bodie, and after
the same manner is the water thickened with the earth, and becommeth
like vnto the earth in thicknesse, for the earth is more thicke then
the water. And thou must knowe that betweene the solution of the
bodie, and congelation of the spirit, there is no distance of time or
diuerse work, as though one should be without the other, as there is
no difference of time in the coniunction of the earth, and water, that
one might be knowne & discerned from the other in their operations:
but they haue both one instant, and one fact, and one and the same
worke conteineth them both at once before composition: I say before
composition, least he that shall read this booke, and heare the names
of resolution and congelation, shoulde suppose it to be the composition
which the Philosophers entreat of, for so he should sowly erre in his
worke and iudgement: because composition in this worke or masterie, is
a coniunction or marriage of the congealed spirit, with the dissolued
bodie, and this conjunction or passion is vpon the fire. For heate is
his nourishment, and the soule forsaketh not the bodie, neither is
it otherwise knit vnto it, then by the alteration of both from their
owne vertue and properties, and after the conuersion of their natures:
and this is the solution and congelation, which the Philosophers
first spake of; which neuerthelesse they haue hidden in their subtile
discourses with darke & obscure words, that so they might alienate and
estrange the mind of the reader frõ the true vnderstanding thereof:
whereof thou maist take this for an example. Annoynt the leafe with
poyson, and ye shall approue thereby the beginning of the worke and
mastery of the same. And againe, labour the strong bodies with one
solution, til either of them be turned to his subtilitie. So likewise
in these folowing, except ye conuert the bodies into such subtilitie
that they may bee impalbable, yee shall not find that ye looke for:
and if you haue not ground them, returne backe to worke till they
bee ground, and made subtill: which if you do, you shall haue your
wish. And many other such sayings haue they of the same matter. The
which none that euer proued this Art could vnderstand, til he hath
had a plaine demonstration thereof, the former doubt being remoued.
And in like maner haue they spoken of that cõposition, which is after
solution & congelation. And afterward they haue said, that Cõposition
is not perfect without marriage, and putrifaction: yet againe they
teach solution, congelation, diuision, mariage, putrifaction, and
composition, because composition is the beginning, and verie life
of the thing. For vnlesse there were composition, the thing should
neuer be brought to passe. Diuision is a separatiõ of the parts of
the cõpound, & so separation hath bin his coniunction. I tell you
againe, that the spirit wil not dwel with the body, nor be in it, nor
by any meanes abide with it vntill the body be made subtil & thin as
the spirit is. But when it is attenuate and subtill, and hath cast
off his thicknes, & put on thinnes, hath forsaken his grosnesse &
corpority, & is become spirituall, then shall he be mingled with the
subtill spirits, & imbibed in them, so that both shall become one and
the same, & they shall not be seuered, like as water put to water
cannot be diuided. Suppose that of two like quantities, that are in
solution and congelation, the larger is the soule, the lesser is the
body: adde afterward to the quantitie which is the soule, that quãtity
which is in the body, & it shall participate with the first quantity
in vertue only: then worke them as we haue wrought them, and so thou
shalt obtaine thy desire, and _Euclide_ his line shall bee verified
vnto thee. Afterwarde take his quantity, and know his waight, and giue
him as much moysture as he will drink, the weight of which moysture
we haue not here determined. Then againe worke them with an operation
vnlike the former, first imbibing and subliming it, and this operation
is that which they call Albification, and they name it _Yarit_, that
is, Siluer, and and white Leade. And when thou hast made this compounde
white, adde to him so much of the Spirit, as maketh halfe of the whole,
and set it to working, till it waxe redde, and then it shall be of the
colour Alsulfir, which is verie red, and the Philosophers haue likened
it to golde, the effect hereof, leadeth thee to that which _Aristotle_
saide to his Disciple _Arda_: wee call the claye when it is white,
_Yarit_, that is Siluer: and when it is red, wee name it _Temeynch_,
that is Golde. Whitenesse is that which tincteth Copper, and maketh it
_Yarit_, and that is rednesse, which tincteth _Yarit_, that is siluer,
& maketh it _Temeynch_, that is Gold. He therefore that is able to
dissolue these bodies, to subtiliate thẽ, to make them white and red,
and (as I haue said) to compound them by imbibing, and conuert them to
the same, shall without all doubt attaine the masterie, and performe
the worke whereof I haue spoken vnto thee.




                               CHAP. II.

  _Of the things and instruments necessarie and fit for this worke._


It behoueth thee to knowe the vessels in this masterie, to wit
_Aludela_, which the Philosophers haue called Church-yards, or
Cribbles: because in them the parts are diuided, and cleansed, and in
them is the matter of the masterie made compleat, perfect, and depured.
And euery one of these must haue a Furnace fit for it, and let either
of them haue a similitude and figure agreeable to the worke. _Mezleme_,
and many other Philosophers, haue named all these things in their
bookes, teaching the maner and forme thereof. And thou must know, that
herein the Philosophers agree togither in their wrytings, concealing
it by signes, and making many books thereof, & instruments which are
necessarie in these foure foresaid things. As for the instruments, they
are two in number. One is a _Cucurbit_, with his _Alembick_: the other
is _Aludel_, that is well made. There are also foure things necessarie
to these: that is to say, _Bodies_, _Soules_, _Spirites_, and _Waters_:
of these foure dooth the masterie, and minerall worke consist. These
are made plaine in the Philosophers Bookes, I haue therefore omitted
them in mine, and onely touched those things, which they passed
ouer with silence: which he shall easily discerne, that is but of
indifferent iudgement. And this booke I haue not made for the ignorant
and vnlearned, but for the wise and prudent.




                              CHAP. III.

         _Of the nature of things appertaining to this worke._


Know thou that the Philosophers haue giuen them diuerse names: for
some haue called them Mynes, some Animal, some Herball, and some by
the name of Natures, that is Natural: some other haue called them by
certaine other names at their pleasures, as seemed good vnto them. Thou
must also know, that their Medicines are neere to Natures, according
as the Philosophers haue said in their bookes, that Nature commeth
nigh to nature, and Nature is like to nature, and Nature is ioyned
to nature, and Nature is drowned in nature, and Nature maketh nature
white, & Nature doth make nature red, and generation is retained with
generation, & generation conquereth with generation.




                              CHAP. IIII.

                _Of Decoction, and the effect thereof._


Know thou that the Philosophers haue named Decoction in their Bookes,
saying, that they make Decoction in thinges: and that is it that
engendreth them, and changeth them from their substances and colours,
into other substãces and colours. If thou transgresse not, I tell
thee in this booke, thou shalt proceed rightly. Consider brother,
the seed of the earth, wheron men liue, how the heate of the Sunne
worketh in it, till it be ripe, when men and other creatures feede
vpon it, and that afterwarde Nature worketh on it by her heate within
man, conuerting it into his flesh and blood. For like hereto is our
operation of the masterie: the seed whereof (as the learned haue sayde)
is such, that his perfection and proceeding consisteth in the fire,
which is the cause of his life and death, without somwhat comming
betweene, and his spiritualtie, which are not mingled but with the
fire. Thus haue I tolde thee the truth, as I haue seene and done it.




                               CHAP. V.

 _Of Subtiliation, Solution, Coagulation, and commistion of the Stone,
                     and of their cause and end._


Know, that except thou subtiliate the bodie till all become water, it
will not rust and putrifie, and then it cannot congeale the flitting
soules, when the fire toucheth them: for the fire is that which
congealeth them by the ayd therof vnto them. And in like maner haue
the Philosophers commanded to dissolue the bodies, to the end y^t heat
might enter into their bowels. Again we returne to dissolue those
bodies, & congeale them after their solution, with that thing which
cõmeth nigh to it, vntil we ioyne all those things which haue beene
mingled togither, by an apt and fit commixtion, which is a temperate
quantitie. Whereupon we ioyne fire and water, earth and ayre togither:
when the thick hath bin mingled with the thin, & the thinner with the
thick, the one abydeth with the other, and their natures are changed
and made like, wheras before they were simple, because that part which
is generatiue, bestoweth his vertue vpon the subtill, and that is the
ayre: for it cleaueth vnto his like, and is a part of the generation
from whence it receyueth power to moue and ascend vpward. Cold hath
power ouer the thick, because it hath lost his heate, and the water
is gone out of it, and the thing appeared vpõ it. And the moisture
departed by ascending, & the subtil part of y^e aire, and mingled it
selfe with it, for it is like vnto it, and of the same nature. And
when the thicke bodie hath lost his heat and moysture, and that cold
and drinesse hath power ouer him, and that their parts haue mingled
themselues, and be diuided, and that there is no moysture to ioyne the
partes diuided, the parts withdraw themselues. And afterwards the part
which is contrary to colde, by reason that it hath continued, & sent
his heat and decoction, to the parts of y^e earth, hauing power ouer
them, and exercising such dominion ouer the cold, that where before
it was in the thicke body, it now lurketh and lieth hid, his part of
generation is changed, becomming subtil and hot; and striuing to dry vp
by his heat. But afterward the subtill part (that causeth natures to
ascende) when it hath lost his accidentall heat, & waxeth cold, then
the natures are changed, and become thicke, and descend to the center,
where y^e earthly natures are ioyned togither, which were subtiliate
and conuerted in their generation, and imbibed in them: and so the
moysture coupleth togither the parts diuided: but the earth endeuoureth
to drie vp that moysture, cõpassing it about, and hindring it from
going out: by means wherof, that which before lay hid, doth now appear:
neither can the moysture be separated, but is retained by the drinesse.
And in like maner we see, that whosoeuer is in the worlde, is retained
by or with his contrarie, as heate with colde, and drinesse with
moysture. Thus when each of them hath besieged his Companion, the thin
is mingled with the thicke, and those things are made one substance:
to wit, their soule hote and moyst, and their body colde and drie:
then it laboureth to dissolue and subtiliate by his heate and moysture,
which is his soule, and striueth to enclose and retaine with his body
that is colde and drie. And in this maner, is his office changed and
altered from one thing to another. Thus haue I tolde thee the truth,
which I haue both seene & done, giuing thee in charge to conuert
natures from their subtilitie and substances, with heate and moysture,
into their substances and colours. Now if thou wouldst proceed aright
in this mastery, to obtaine thy desire, passe not the boundes that I
haue set thee in this booke.




                               CHAP. VI.

                 _The manner how to fixe the Spirit._


Knowe also, that when the bodie is mingled with moysture, and that
the heate of the fire meeteth therewith, the moysture is conuerted on
the body, and dissolueth it, and then the spirite cannot issue forth,
because it is imbibed with the fire. The Spirits are fugitiue, so
long as the bodies are mingled with them, and striue to resist the
fire & his flame: and yet these parts can hardly agree without a good
operation and continuall labour: for the nature of the soule is to
ascend vpward, whereas the center of the soule is. And who is hee that
is able to ioyne two or diuers things togither, where their centers are
diuers: vnlesse it be after the conuersion of theyr natures, and change
of the substance and thing, from his nature, which is difficult to
finde out? Whosoeuer therefore can conuert the soule into the bodie,
the bodie into the soule, and therewith mingle the subtile spirites,
shall be able to tinct any body.




                              CHAP. VII.

       _Of the Decoction, Contrition, and washing of the stone._


Thou art moreouer to vnderstand, that Decoction, contrition, cribatiõ,
mundification, and ablution, with sweet waters is very necessary to
this secret and mastery: so that he who will bestow any paines herein,
must cleanse it very well, and wash the blacknesse from it, and darknes
that appeareth in his operation, and subtiliate the bodie as much as
hee can, and afterwarde mingle therwith the soules dissolued, and
spirits cleansed, so long as he thinke good.




                              CHAP. VIII.

_Of the quantitie of the Fire, and of the commoditie and discommoditie
                                of it._


Fvrthermore, thou must bee acquainted with the quantity of the fire,
for the benefit and losse of this thing, proceedeth from the benefit of
the fire. Wherupon _Plato_ said in his booke: _The fire yeeldeth profit
to that which is perfect, but domage and corruption to that which is
corrupt_: so that when his quantitie shal be meete & conuenient, it
shal prosper, but if it shall exceed measure in things, it shal without
measure corrupt both: to wit, the perfect and corrupt: and for this
cause it was requisite that the learned should poure their medicines
vpon Elixir, to hinder and remoue from them the burning of the fire,
& his heate. _Hermes_ also said to his father. I am afraide Father
of the enemie in my house: to whom he made answer, Son take the dog
_Corascene_, & the bitch of _Armenia_, put them together, and they
shal bring a dog of the colour of heauen, and dip him once in the sea
water: for he shall keepe thy friend, and defend thee from thy enemie,
and shall helpe thee whersoeuer thou become, alwaies abiding with thee,
both in this world, and in the world to come. Now _Hermes_ meant by
the dog & bitch, such things as preserue bodies from the scorching
heate of the fire. And these things are waters of Calces and Salts,
the composition whereof, is to be found in the Philosophers books,
that haue written of this mastery, among whome, some haue named them
Sea-waters, and Birdes milke, and such like.




                               CHAP. IX.

           _Of the Separation of the Elements of the Stone._


Thou must afterward bother, take this precious Stone, which the
Philosophers haue named, magnified, hiddẽ & concealed, & put it in a
_Cucurbit_ with his _Alembick_, & diuide his natures: that is, the
foure elemẽts, the Earth, the Water, the Aire, and the Fire. These are
the body and soule, the spirit and tincture. When thou hast diuided
the water from the earth, and the aire from the fire, keepe both of
them by themselues, and take that which descendeth to the bottom of
the glasse, beeing the lees, and wash it with a warme fire, til his
blacknesse be gone, and his thicknesse departed: then make him very
white, causing the superfluous moysture to flie away, for then hee
shall bee changed and become a white calx, wherein there is no cloudie
darkenesse, nor vncleannesse, and contrarietie. Afterward returne back
to the first natures, which ascended from it, and purifie thẽ likewise
from vncleannes, blacknesse, and contrarietie: and reiterate these
works vpon thẽ so often, vntil they be subtiliate, purified, and made
thin: which when thou hast done, thou shalt acknowledge that God hath
bin gracious vnto thee. Know brother, that this work is one stone,
into which _Gatib_ may not enter, that is to say, any strange thing.
The learned work with this, and from hence proceedeth a medicine that
giueth perfection. There must nothing be mingled herewith, either in
part or whole. This Stone is to be found at all times, in euerie place,
and about euery man, the search whereof is not troublesome to him
that seeketh it, wheresoeuer he be. This Stone is vile, blacke, and
stinking: It costeth nothing: it must bee taken alone: it is somewhat
heauie, and it is called the Originall of the world, because it riseth
vp like things that bud forth. This is his reuelation and apparence to
him that maketh inquirie after it.




                               CHAP. X.

             _Of the nature of the Stone, and his birth._


Take it therefore and worke it as the Philosopher hath told you in his
booke, when he named it after this maner. Take the Stone, no Stone, or
that is not a Stone, neither is of the nature of a Stone. It is a Stone
whose myne is in the top of the mountaines: and here by mountaines, the
Philosopher vnderstandeth liuing creatures, wherupon he saide. Sonne,
go to the mountaines of _India_, and to his caues, & pull out thence
precious stones which will melt in the water when they are putte into
it. And this water is that which is taken from other mountaines and
hollow places. They are stones Sonne, and they are not stones, but we
call them so for a Similitude which they haue to stones. And thou must
know, that the rootes of their mynes are in the ayre, and their tops in
the earth, and it wil easily be heard when they are pluckt out of their
places, for there will be a great noyse. Goe with them my sonne, for
they will quickly vanish away.




                               CHAP. XI.

       _Of the commistion of the Elements that were seperated._


Begin composition, which is the circuite of the whole worke, for there
shall be no composition without marriage and putrefaction. _The
Marriage_ is to mingle the thinne with the thicke, and _Putrefaction_,
is to rost, grinde, and water, so long till all be mingled together
and become one, so that there should bee no diuersitie in them, nor
separation from water mingled with water. Then shall the thicke labour
to retaine the thinne: then shall the soule striue with the fire, and
endeuour to beare it: then shall the Spirite labour to be drowned in
the bodyes, and poured foorth into them. And this must needes bee,
because the bodye dissolued, when it is commixt with the Soule, it is
likewise commixt with euerie part therof: & other things enter into
other things, according to theyr similitude and likenesse, and are
changed into one and the same thing. And for this cause the soule must
partake with the commoditie, durablenesse, and permanencie, which the
body receiued in his commixtion. The like also must befall the Spirite
in this state or permanencie of the soule and body: for when the Spirit
shall bee commixt with the soule by laborious operation, and all his
partes with all the partes of the other two, to wit, the soule and
bodie, then shall the Spirite and the other two, bee conuerted into one
indiuisible thing, according to their entire substance, whose natures
haue beene preserued, and their partes haue agreed and come together:
whereby it hath come to passe, that when this compounde hath met with
a body dissolued, and that heate hath got hold of it, and that the
moysture which was in it appeareth, and is molten in the dissolued
body, and hath passed into it, and mixt it selfe with that which was
of the nature of moysture, it is inflamed, and the fire defendeth it
self with it. Then when the fire would be enflamed with it, it will not
suffer the fire to take holde of it, that is to say: to cleaue vnto it
with the Spirit mingled with his water. The fire will not abide by it
vntill it be pure. And in like manner doth the water naturally flie
from the fire, wherof when the fire hath taken hold, it doth forth
with by little and little euaporate. And thus hath the body beene the
meanes to retaine the water, and the water to retaine the oyle, that it
should not burne nor consume away, and the oyle to retaine tincture,
and tincture the precise cause to make the colour appear and shew forth
the tincture, wherein there is neither light nor life. This then is the
true life and perfection of the worke and masterie which thou soughtest
for. Be wise therefore and vnderstande, and thou shalt find what thou
lookest for, if it please God.




                              CHAP. XII.

              _Of the solution of the Stone compounded._


The Philosophers moreouer haue taken great paines in dissoluing, that
the body and soule might the better be incorporate, for all those
things that are together in contrition, assation, and rigation, haue
a certaine affinitie and alliance betweene themselues, so that the
fire may spoyle the weaker of nature, till it vtterly fade and vanish
away, as also it again returneth vpon the stronger parts, vntil the
bodie remaine without the Soule. But when they are thus dissolued
and congealed, they take the parts one with another, as well great
as small, and incorporate them well together, till they be conuerted
and changed into one and the same thing. And when this is done, the
fire taketh from the Soule as much as from the body, neither more
nor lesse, and this is the cause of perfection. For this cause it is
necessary (teaching the composition of Elixir) to afford one chapter
for expounding the solution of simple bodyes and soules, because bodyes
doo not enter into soules, but do rather withhold and hinder them from
sublimatiõ, fixation, retention, commistion, and the like operations,
except mundification go before. And thou shalt know, that solution is
after one of these two wayes: for either it extracteth the inward parts
of things vnto their Superficies, and this is solution (an example
whereof thou hast in Siluer that seemeth cold and drie, but being
dissolued, and that his inwards appeare, it is found hot and moyst) or
else it is to purchase to a body an accidentall moysture, which it had
not before, and to adde hereunto his owne humiditie, whereby his parts
may be dissolued, and this likewise is called solution.




                              CHAP. XIII.

             _Of the coagulation of the Stone dissolued._


Some among the learned haue said, Congeale in a bath with a good
congelation as I haue tolde thee, and this is Sulphur shining in
darknesse, a red Hiasinth, a firy & deadly poyson, the Elixir that
abideth vppon none, a victorious Lion, a malefactor, a sharpe sworde,
a precious Triacle, healing euery infirmitie. And _Geber_ the sonne of
_Hayen_ sayd, that all the operations of this masterie are contained
vnder sixe things: to put to flight, to melt, to incerate, to make as
white as Marble, to dissolue and congeale. That putting to flight, is
to driue away and remoue blacknesse, from the spirit and soule: the
melting is the liquefaction of the body: to incerate belongeth properly
to the body, and is the subtiliation thereof: to whiten, is properly
to melt speedily: to congeale, is to congeale the body with the soule
alreadie prepared. Againe, flight appertaineth to the body and soule:
to melt, whiten, incerate, and dissolue, belong vnto the body, and
congelation to the soule. Bee wise and vnderstand.




                             CHAP. XIIII.

           _That there is but one Stone, and of his nature._


_Bauzan_ a Greeke Philosopher, when it was demaunded of him, whether
a stone may be made of a thing that buddeth, made answere, yea, to
wit, the two first stones, the stone _Alkali_, and our stone, which
is the life and workmanship of him that knoweth it: but he that is
ignorant of it, and hath not made it, and knoweth not how it is
engendred, supposing it to be no stone, or that conceiueth not with
himselfe whatsoeuer I haue spoken of it, and yet will make a tryall
of it, prepareth himselfe for death, and casteth away his money: for
if he cannot finde out this precious stone, another shall not arise
in his place, neither shall natures triumph ouer him. His nature is
great heate with moderation. He that now knoweth it, hath profited
by reading this booke, but he that remaineth ignorant, hath lost his
labour. It hath many properties and vertues, for it cureth bodies of
their accidentall diseases, and preserueth sound substances, in such
sort, that their appeareth in them no perturbations of contraries,
nor breach of their bond and vnion. For this is the sope of bodies,
yea their spirit and soule, which when it is incorporate with them,
dissolueth them without any losse. This is the life of the dead,
and their resurrection, a medicine preseruing bodies, and purging
superfluities. He that vnderstandeth, let him vnderstand, and he that
is ignorant, let him bee ignorant stil: for it is not to be bought with
mony, it is neither to be bought nor sold. Conceiue his vertue, value,
and worth, and then begin to worke: wherof a learned man hath said:
God giueth thee not this masterie for thy sole audacity, fortitude &
subtilitie, without all labour, but men labor, and God giueth them good
successe. Adore thẽ God the creator, that hath vouchsafed thee so great
fauor in his blessed works.




                               CHAP. XV.

               _The maner how to make the Stone white._


Nowe therefore when thou wilt enterprise this worthy worke, thou shalt
take the precious stone, and put it in a Cucurbite, couering it with
an Alembicke, being well closed with the lute of wisdome, and set it
in verie hote dung, then shalt thou distill it, putting a receiuer
vnder it, whereinto the water may distill, and thus thou shalt leaue
it, till all the water be distilled, and moysture dryed vp, and
that drynesse preuaile ouer it: then shalt thou take it out drie,
reseruing the water that is distilled, vntill thou hast neede of it:
thou shalt take (I say) the drie bodie that remayned in the bottome of
the Cucurbite, and grinde it, and put it in a vessel, in greatnesse
answerable to the quantitie of the medicine, and burie it in verie
hote horse-dung as thou canst get, the Vessell beeing well shut with
the lute of Wisedome, and so let it rest. But when thou perceyuest the
dung to waxe colde, thou shalt get thee other that is fresh, and very
hot, and therein put thy Vessell. Thus shalt thou do by the space of
fortie dayes, renuing thy dung so often as occasion shall serue, and
the Medicine shall dissolue of it selfe, and become a thicke white
water: which when thou beholdest to be so, thou shalt weigh it, & put
thereto so much of the water which thou hast kept, as will make the
halfe of his weight, closing thy Vessell with the lute of Wisedome,
and put it againe in hote horse-dung, for that is hote and moyst,
and thou shalt not omit (as I haue sayde) to renue the dung, when it
beginneth to coole, till the tearme of fortie dayes be expired: for
the Medicine shall be congealed in the like number of dayes, as before
it was dissolued in. Again, take it, and note the iust weight of it,
and according to his quantitie, take of the water which thou madest
before, grind the body, and subtiliate it, and poure the water vpon it,
and set it againe in hot hors-dung, for a weeke and a halfe, that is
to say, ten daies, then take it out, and thou shalt see that the bodie
hath already drunk vp the water. Afterward grinde it againe, and put
thereto the like quantitie of that water, as thou didst before: bury
it in dung, and leaue it there for ten dayes more: take it out againe,
and thou shalt find that the body hath already drunke vp the water.
Then (as before) grinde it, putting thereto of the foresayd water, the
foresayd quantitie, and bury it in the foresayd dung, and let it rest
there ten dayes longer, and afterward draw it out, so shalt thou do
the fourth time also: which being done, thou shalt drawe it forth, and
grinde it, and burie it in dung till it bee dissolued. Afterward, take
it out, and reiterate it yet once more, for then the birth is perfect,
and his worke ended. Now when this is done, and that thou hast brought
this thing to this honourable estate, thou shalt take two hundred and
fiftie drams of Lead, or Steele, and melt it: which beeing molten,
thou shalt cast thereon one dramme of _Cinnabarus_: that is, of this
Medicine, which thou hast brought to this honourable estate, and high
degree, and it shall retaine the Steele or Leade, that it fly not from
the fire: it shall make it white, and purge it from his drosse and
blacknesse, and conuert it into a tincture perpetually abiding. Then
take a dramme of these two hundred and fiftie, and proiect it vpon two
hundred and fiftie drammes of Steele or Copper, and it shall conuert
it into Siluer, better then that of the Myne. This is the greatest and
last worke that it can effect, if God will.




                              CHAP. XVI.

           _The conuersion of the foresaid stone into red._


And if thou desirest to conuert this masterie into Golde, take of this
medicine (which as I saide, thou hast brought to this honourable estate
and excellencie) the waight of one dramme (and this after the manner of
thy former example) and put it in a vessell, and bury it in hors-dung
for fortie dayes, and it shall be dissolued: then thou shalt giue it
water of the dissolued body to drink, first as much as amounteth to
halfe his waight, afterward vntill it bee congealed, thou shalt bury it
in moyst hot dung, as is aboue sayd. Then thou shalt orderly proceed
in this Chapter of Gold, as thou hast done in the former Chapter of
Siluer: and it shall be Golde, and make Golde God willing. My Sonne
keepe this most secret Booke, and commit it not vnto the handes of
ignorant men, being a secret of the secretes of God: For by this meanes
thou shalt attaine thy desire. Amen.


  _Here endeth the secrets Alchimy, written in Hebrew by_ Calid, _the
                           sonne of_ Iarich.




                       An excellent discourse of
             the admirable force and efficacie of Art and
           Nature, written by the famous Frier _Roger Bacon,
                Sometime fellow of Merton Colledge, and
                      afterward of Brasen-nose in
                               Oxford_.


Some there are that aske whether of these twaine bee of greatest
force, and efficacie, Nature, or Art, whereto I make aunswere, and
say, that although Nature be mightie and maruailous, yet Art vsing
Nature for an instrument, is more powerfull then naturall vertue, as
it is to bee seene in many thinges. But whatsoeuer is done without the
operation of Nature or Art, is either no humane worke, or if it bee,
it is fraudulently and colourablie performed: for there are some, that
by a nimble motion and shewe of members, or through the diuersitie
of voyces, and subtillitie of instruments, or in the darke, and by
consent doo propose vnto men diuerse things, to bee wondred at, that
haue indeede no truth at all. The worlde is euerie where full of such
fellowes. For Iuglers cogge many things through the swiftnesse of their
hands: and others with varietie of voyces, by certaine deuices that
they haue in their bellies, throats or mouthes, will frame mens voyces,
farre of, or neare, as it pleaseth thẽ, as if a man spake at the same
instant: yea they will counterfeite the soundes of bruit beasts. But
the causes hidden in the grasse, or buried in the sides of the earth,
proue it to bee done by a humane force, and not by a spirit, as they
would make men beleeue. In like maner, wheras they affirm things
without life to moue verie swiftly in the twilight of the euening
or morning, it is altogither false, and vntrue. As for concent, it
can faigne any thing that men desire, according as they are disposed
togither. In all these neither Physicall reason, nor Art, nor naturall
power hath anye place: and for this cause it is more abhominable, sith
it contemneth the lawes of Phylosophie, and contrarie to all reason,
inuocateth wicked Spirites, that by theyr helpe they may haue their
desire. And herein are they deceyued, that they thinke the Spirits to
bee subiect vnto them, and that they are compelled at mens pleasures,
which is impossible: for humane force is farre inferiour to that of
the Spirites. And againe, they fowly erre, to dreame that the cursed
spirits are called vppe, and figured, by vertue of those naturall
meanes which they vse. Moreouer, they notoriously offende when they goe
about by inuocations, deprecations, and sacrifices to appease them, and
vse them for the benefite and commoditie of man. For this were without
all comparison more easie to bee attayned at the handes of God, or of
good spirites. But yet the malignaunt spirits will not yeeld vnto vs
in those things which are very hurtfull and daungerous, saue so farre
forth as it pleaseth God (who ruleth and gouerneth mankinde), for
the sinnes of men to permit and suffer them. These wayes and meanes
therefore are besides the rules and precepts of Wisedome (nay rather
they are contrarie vnto them) and the Phylosophers did neuer make
account of them.

Now concerning Charmes, Characters, and such like trumperies that are
vsed in these dayes, I adiudge them to bee all false and doubtfull.
For some are without all shewe of reason, whereof the Philosophers
haue made mention in the woorkes of Nature and Art, to the ende they
might conceale secrets from the vnworthie, as if it were altogither
vnknowne, that the Load-stone could attract Iron: and one desirous
to woorke this feate before the people, shoulde make Characters, and
pronounce Charmes, that by this meanes he might bring it to passe,
this worke of his should be erroneous and deceitfull. After this maner
there are many thinges hidden in the Philosophers bookes, wherein a
wise man must beware, that neglecting the Charmes and Characters, he
onely attend and make tryall of the worke of Nature and Art. And then
he shall perceyue things liuing, and without life, to concurre and
agree in Nature, for the conformitie and likenesse of their Natures,
and not by vertue of the Charme or Character: whereas the simple people
suppose manie things to bee wrought by Magicke, which are nothing else
but the secretes of Art and Nature. Yea, the Magitians themselues doo
vainelie repose such confidence, in theyr Charmes and Characters, as
though they should receyue power from them, that in the meane time
they forsake the woorke of Arte and Nature. And by this meanes both
these kinde of men are depryued of the benefite of Wisedome, theyr owne
follye so constrayning. Neuerthelesse, there are certaine deprecations
long since, framed and instituted by faithfull men, or rather ordained
by God himselfe, and his Angels, that may retaine their pristine and
ancient vertue, as it is yet to bee seene in many Countreyes, where
they make certain prayers ouer Iron red hot, & ouer the water of y^e
riuer, & suchlike, thereby to approue the innocent, and cõdemne the
guilty: and these things are thought to be brought to passe by the
authority of the prelates. For euẽ the priests themselues do vse
Exorcismes, as we may reade in the consecration of blessed water, and
the old law of the water of purification, wherby adultery & breach
of wedlock was sifted out. And ther are many other such like things.
But as for those things that are contained in the Magicians books, we
must vtterly reiect them, though they bee not altogether deuoyde of
truth, because they be so stuffed with fables, that the truth cannot
be discerned from falshoold. So that we must giue no credit to such as
say, that _Solomon_ and other learned men made them: for these bookes
are not receiued by the authoritie of the Church nor of wise men, but
by Seducers, that take the bare letter and make newe books themselues,
and fill the world with their new inuentions, as daily experience
teacheth vs. And to the ende men might be the more throughly allured,
they giue glorious titles to their workes, and foolishly ascribe them
to such and such Authors, as though they spake nothing of themselues:
and write base matters in a loftie stile, and with y^e cloke of a text
do hide their own forgeries. But as for Characters, they are either
words vnder the forme of some letters, containing in them the matter of
a prayer, or else they are made for the seruice and worship of certaine
Stars at speciall times. Of Characters, in the first sence, we are to
iudge in the same sort, as we did of prayers: but as for these latter
figures and Characters, it is well knowne that they haue no vertue
nor efficacie at all, vnlesse they be framed in their proper seasõs.
For which cause he that maketh them as he findeth them, in the books,
obseruing only the figure wherein he followeth his sampler, is judged
by al wise men to do iust nothing. But contrariwise, he that worketh
according to the aspect of the heauens, in due constellations is able
not onely to dispose of his Characters, but euen of all his works, as
well artificiall as natural, agreeable to the influence of the heauen.
Neuerthelesse, for so much as it is very difficult to perceiue the
certainty of heauenly bodies, many are ouertaken with grosse errors,
& few there are that can truly & profitably order any thing. And
hence it is that the common Mathematicians iudging and working by
Magick Starres, and by workes, as it were iudgements at choyse times,
become nothing famous, although they bee right cunning, and throughly
acquainted with the Arte, and are able to bring many things to passe.
But it must not bee forgotten that the skilfull Phisition and any
other, of what profession soeuer may to good purpose vse Charmes and
Characters, though they bee fained after the opinion of _Constantinus_
the Phisition: not as though Charmes and Characters coulde worke any
thing, but that the Medicine might bee the more willingly and readily
receyued, and that the minde of the patient might bee excited to
become more confident, and bee filled with ioye: for the Soule thus
affected, is able to renue many things in his owne bodie, insomuch
that it may recouer his former health, through the ioy and hope it
hath conceiued. If therefore the Physition for the magnifying of his
worke, doo administer any such thing, that his patient may not dispayre
of his health, it is not to bee abhorred if wee will credite the sayde
_Constantinus_. For hee in his Epistle of those things which may be
hanged about the necke, graunteth that Charmes and Characters may thus
bee vsed, and in this cause defendeth them: for the soule hath great
power ouer the body through his strong and forcible operations, as
_Auicenna_ sayth in his Bookes of the Soule, and in his eight booke of
liuing Creatures, and in this poynt all wise men agree: and for this
cause sicke folkes are suffered to see playes, and pleasaunt thinges
are brought vnto them: yea, oftentimes following theyr humour, wee
giue them many contrary thinges, because the affection and appetite of
the soule ouercommeth sicknesse. [Sidenote: The quantitie is called by
the Logitians Passion, or passible qualitie, An example of a passible
qualitie, is sweetnesse in hony, or coldnesse in yce: of passion when
we blush for shame, and waxe pale through feare.] Nowe forsomuch as the
truth must in no wise bee empayred, wee are diligently to consider that
euery Agent (not onely substances, but likewise Accidens of the third
kinde of Qualities) worketh a vertue, and maketh an apparance in the
outward nature, and that there are certain sensible vertues in things.
This therefore may worke a vertue and kinde out of it selfe, and the
rather because it is more excellent then other corporall things, but
cheefely for the worthinesse of the soule. And men do not exercise only
through heat, but their spirits are stirred vppe within them, as they
likewise are in other liuing creatures. And we see that some creatures
are changed, and do change such things as are obedient vnto them: as
for example: The Basiliske slaieth a man if it doo but beholde him, the
wolfe maketh a man hoarse, if it spie him first: and the _Hyena_ (as
_Solinus_ reporteth in his wonders of the worlde and other Authors)
will not suffer a dog to barke within his shadow. Yea, _Aristotle_
sayth in his booke of Vegetables, that the frutes of the female Palme
trees wax ripe by the smell of the male Palmes: and in some regions,
Mares conceiue with yong through the very sent of the horses, as
_Solinus_ recordeth: and many such things happen through the kinds and
vertues of creatures and plants, euen many strange & wonderfull things,
as _Aristotle_ affirmeth in his booke of Secrets. Now if plants and
liuing creatures cannot attaine vnto the excellencie of mans nature,
they shall much lesse be able to worke vertues & kinds, and sende
foorth colours for the alterations of bodies without them: whereupon
_Aristotle_ saith in his booke of Sleep & Watching, that if a menstrous
Woman beholde her selfe in a looking glasse, shee will infect it, so
that there will appeare a cloude of bloud. And _Solinus_ reporteth,
that in _Sythia_ there are women which haue a double Ball or Apple in
one eye (which caused Ouid to say, _Nos quoque pupilla duplex_) who
when they are angry, slay men with the very looking on them. And we
know that a man of an ill complexion, hauing some contagious disease,
as the leprosie or falling-sicknesse, or a sharpe ague, or very bad
eyes, and the like, poysoneth and infecteth others that are in his
company: but contrariwise, men of a good and healthie complexion,
especially yong men, do comfort others, and make men ioyfull with their
presence, which commeth to passe by reason of their delicate Spirits:
theyr holsom and pleasant vapours: their kindly & natural heate: I say
it is by meanes of the spirits and vertues which proceede from them,
as _Galen_ teacheth vs in _Techin_. And these things become hurtful,
if the soule be corrupted with many grosse sins, beeing coupled with
a diseased body of an euill complexion: and in like case is it, if
there be a feruent appetite, and vehement desire to hurt and mischiefe.
For then the nature of the complexion and soundnesse woorketh more
forcibly by the cogitations of the soule, and longing desires that
it hath. For which cause the Leper that earnestly wisheth, and with
exceeding carefulnesse intendeth to infect some body that standeth
before him, doth both more speedily and dangerously infect him, then
he could haue done if he had not before hand thought hereof, desired
and purposed in. For Nature (as _Auicen_ teacheth, in the foresayde
places) obeyeth the thoughts, and vehement desires of the Soule: yea,
there should bee no operation at all in men, if the natural vertue in
the members did not subiect it selfe to the thoughts and desires of the
soule. For (as _Auicen_ teacheth in the thirde of the _Metaphysickes_)
the first moouer is a thought, and the next a desire conformable to
the thought: And last of all, the vertue of the Soule in the members,
which yeeldeth obedience to the desire and thought, and that both in
euill and good. Whereupon when these thinges are to bee seene in a man,
a good complexion, health of bodie, youth, beautie, comly proportion
of the members, and a Soule free from sinne, an earnest thought and
vehement desire to some worke, then whatsoeuer may be effected by the
kinde and vertue of man, by the spirits and naturall heate, it must of
necessitie be more forcibly and throughly wrought by these & such like
Spirites, Vapours, and influences, then if anie of these were wanting,
especially if there bee an earnest desire and forcible intention. So
then many straunge matters may bee brought to passe by the woordes and
workes of man, when all the fore-named causes doo concurre and meete
together: for wordes proceede from within by the thoughts of the Soule,
and desire, commeth by the motion of the Spirites, heate and vocall
arterie-And the generation of these thinges hath open wayes, through
which is a great passage of Spirits, heate, euaporation, vertue and
kindes, which may bee made by the Soule and heart. By reason whereof,
there are alterations and chaunges made in thinges spirituall (other
things being answerable) by words according to that naturall power
which is due vnto them. For wee see that by reason of these and such
like arteries, gaspings and yawnings, and many resolutions of the
Spirites, and of heate arise from the heart in the inwarde partes:
which sometimes hurt vs, when they proceede from a crazie body: that
is, of an euill complexion: and againe they greatly profite and comfort
vs, when they come from a pure and sound bodie of a good complexion.
In like sort therefore, there may be some naturall operations in the
generation and pronunciation of woordes, with an intent and desire of
working: so that not without good cause we vse to say, that a liuely
voice is of great efficacie, not because it hath that vertue, which the
Magitians dreame of: or that it is able to make and alter as others
thinke, but because it is as nature hath ordained. We must therefore
be verie circumspect in these things: for a man may easily tread awry,
and many erre in both partes. Some denie that there is any operation:
but others exceede and flie vnto Magicke. And hence it is, that there
are so many bookes in the worlde of charmes, and characters, praiers,
coniurations, sacrifices, and such like, that are meere Magicke: as the
booke of the offices of Spirits, the book of the death of the Soule,
the booke of Art notorie, and infinite more of the same kinde, that
containe not in them the power of Art or Nature, but are wholy stuffed
with the idle deuises of vaine magitians. Yet it must be remembred,
that many bookes are ascribed to Magitians, which in truth are not
such, but containe in them the excellencie of wisdome. Now amongst
these, which are suspected, and which not, euerye mans particular
experience shall instruct him. For if in any of them wee can meete
with a worke of Nature or Art, let vs make choyse of that: if not, let
vs leaue it as suspicious, and ill beseeming a wise man. It is the
part of a Magitian so to handle thinges needlesse and superfluous: for
(as _Isaak_ iudgeth in his booke of Feuers) the reasonable Soule is
not hindered in her operations, vnlesse it be detayned by ignoraunce.
And _Aristotle_ sayeth in his booke of Secretes, that in such matter
a sounde and healthy person may doo any thing that is expedient for
men, though not without the influence of diuine vertue: & in the third
of the Meteors, he saith, that there is no vertue, but it cõmeth
from God: and about the latter end of his _Ethicks_, he affirmeth,
that there is no vertue, neither Moral, nor Naturall, endued with a
celestiall vertue, without a diuine and celestiall influence. So that
when we speake of the power of particular agents, we do not exclude
the regiment of the vniuersal agent, and first cause. For euery first
cause hath a greater influence in the thing caused, then the second
cause, as it appeareth by the first proposition of causes.

Now will I begin to recount vnto you strange things, performed by Arte
and Nature, and afterwards I will shew you the causes and manners of
things, wherein shall bee nothing Magicall, so that you shall confesse
all Magicke power to be inferior to these, and vnworthie to be compared
with them. And first of all by the figuration of Art it selfe: There
may bee made instruments of Nauigation without men to rowe in them:
as huge Shippes to brooke the Sea, onely with one man to steere them,
which shal saile farre more swiftly then if they were full of men.
And Chariots that shall mooue with an vnspeakeable force, without
any liuing creature to stirre them: such as the crooked Chariots are
supposed to haue beene, wherein in olde time they vsed to fight, yea
instruments to flie withall, so that one sitting in the middle of the
Instrument, and turning about an Engine, by which the winges being
artificially composed may beate the ayre after the maner of a flying
bird. Besides, there may bee made a small Instrument in quantitie, to
lift vppe, and let downe things of great waight, then which there is
nothing more commodious to weigh with. For by an Instrument of three
fingers high, and three fingers broad and lesse quantitie, may a man
ridde himselfe, and his companions from all daunger of imprisonment,
and lift them vp, and let them downe. Yea such an Instrument may easily
be made, whereby a man may violently draw vnto him a thousand men, will
they, nill they, and any other thing.

Moreouer instruments may be made wherewith men may walke in the bottome
of the Sea or Riuers without bodily danger, which _Alexander_ the
great vsed, to the ende he might beholde the secrets of the seas, as
the Ethick Philosopher reporteth: and these haue bin made not onely in
times past, but euen in our dayes. And it is certaine that there is an
instrument to flie with, which I neuer sawe, nor know any mã that hath
seene it, but I full wel know by name the learned man that inuented
the same. In a worde, a man may make an infinite sort of such things:
as bridges ouer Riuers without postes or pillers, and instruments and
engins neuer heard of before.

But physicall figurations are far more strange: for in such maner may
we frame perspects and looking-glasses, y^t one thing shall appeare to
be many, as one man shall seeme a whole armie, and diuers Sunnes and
Moones, yea, as many as wee please, shall appeare at one time: for in
such wise sometimes are the vapours figured, that two or three Sunnes,
and two Moones appeare together in the ayre, as _Plynie_ witnesseth
in the second booke of his naturall History. For by the same reason
that one thing may seeme to be many things, it may likewise seeme to
be infinite things because that when once it hath exceeded his vertue,
there is no sette number to be assigned: for thus _Aristotle_ reasoneth
in the Chapter _De vacuo_. So that by this meanes a man may strike
infinite terrors into any citie or army, insomuch that either through
the manifolde apparitions of stars, or of men gathered together against
them, they should vtterly perish, but in especiall, if there follow
such an instrument wherwith at the first they may be had. For so may
the perspects be framed, that things most farre off may seeme most
nigh vnto vs, and cleane contrarie. So that we may reade verie small
letters, an incredible distance from vs, and beholde things how little
soeuer they bee, and make starres to appeare wheresoeuer wee will. And
it is thought that _Iulius Cæsar_ did from the Sea coastes in _Fraunce_
marke and obserue the disposition and situation of the Castles and
Citties of the lesser Brytannie by the helpe of great glasses. Bodyes
also may so bee framed, that the greatest things shall appeare to be
the least, the highest to bee the lowest, the most secret to bee the
most manifest, and in like sort the contrarie. Thus did _Socrates_
perceiue that the Dragon (which destroied the Citie and countrey
adioyning with his noysome breath, and contagious influence) did lurke
in the dens betweene the mountains. And thus may all things that are
done in cities or armies be discouered by y^e enemies. Again, in such
wise may bodies be framed, that venimous and infectious influences
may be brought whither a man will. And thus it is reported, that
_Aristotle_ instructed _Alexander_: through which instruction, the
poyson of a Basiliske beeing lift vp vpon the wall of a citie against
an armie, brought it into the Citie. And besides all these, we may so
frame perspects, that any man entring into a house, hee shoulde indeede
see golde, and siluer, and precious stones, and what else he will, but
when he maketh haste to the place, hee shall finde iust nothing. But it
appertaineth to higher powers of figurations, that beames should bee
brought and assembled by diuers flexions and reflexions in any distance
that wee will, to burne whatsoeuer is opposite vnto it, as it is
witnessed by those perspects that burne before and behinde, according
as certaine authours teach in their bookes treating of these matters.
But the greatest and cheefest of all figurations and things figured, is
to describe the heauenly bodies according to their length and breadth
in a corporall figure, wherin they may corporally moue with a daily
motion. These things are worth a kingdome to a wise and discreet man.
Let these things suffice for examples of figurations, though many other
wonderfull things might be produced. Now hereunto there are certaine
other, to be annexed without figurations. In any distance that wee
will, wee may artificially make a burning fire of Salt Peeter and other
things, as also of oyle, red Petrolium, and such like: and moreouer
of Amber, of Naptha, white Petrolium, and the like: according to that
which _Pliny_ reporteth in his second booke, namely that in a certaine
Citie hee defended himselfe against the Romane armie: for hee burnt an
armed souldior with diuers things which he cast at him. The Greeke fire
is not much vnlike these, and many other burning things.

Besides, there may be made perpetuall lights, and bathes burning
without end, for we haue knowne many that are not burned, but purified.
But ouer and besides these, there are other things of Nature that will
amaze and astonish vs to heare of them: for noyses may bee made in the
aire like thunders, yea with greater horror then those that come by
Nature: for a little matter fitted to the quantitie of a thumbe, maketh
a horrible noyse, and wonderfull lightning. And this is done after
sundry fashions, whereby any citie and armie may be destroyed, after
the manner of skilfull _Gedeon_, who hauing onely three hundredth
men, discomfited the hosts of the Madianites, with broken pitchers,
and lamps, & fire issuing out with an vnspeakeable noyse. These are
maruailous things, if men knewe how to vse them effctually in a due
quantitie and matter.

But nowe I will propose many strange things of another kind, which
although they haue no great profite, yet are they a most apparent
demonstration of wisedome, and may be vsed for the prouing of any
secret things, which the rude multitude gainsay, being like to the
attraction of Iron by the Adamant. For who would beleeue such an
attraction, vnlesse he behelde it? and there be many wonders of nature
in this drawing of the Iron, that are vnknowne to the common people,
as experience teacheth the studious. But these things are greater and
more in number: for there is the like attraction of all mettals by
the Stone of golde and siluer: and the Stone runneth to Vineger. Yea
plants, and the parts of liuing creaturs beeing locally diuided the one
from the other, will notwithstanding by a naturall motion concurre and
come together again. Now when I had beheld these and such like things,
and considered them well, I thought nothing incredible, neyther in
diuine nor humane things. Yet there are greater behinde then these.
For the whole power of the Mathematickes (according to the practise of
_Ptolemy_, in the .8. _de Almagesto_) setteth but an instrument vppon
the superficies, wherein all things that are in the heauen shall be
truely described with theyr lengths and breadths: but that they should
naturally mooue with a daily motion, is not in the Mathematicians
power. Yet doth the faithfull and industrious practisioner, earnestly
desire to make it of such a matter and after such a manner. That
the heauens should be naturally moued with a daily motion, seemeth
impossible vnto him, because many things are carryed with the motion
of the heauenly bodyes, as Comets, and the sea when it floweth, and
other things: eyther wholy or in parte: for then should all instruments
of Astrology be in vaine, as well those which haue beene inuented by
the learned, as those that haue beene deuised by the common sort,
neyther shoulde a Kings treasure bee skant comparable. Moreouer, there
may yet greater things bee performed, though not in respect of their
straungenesse, yet if wee regarde a publike or priuate commoditie,
namely, to gette as great plenty of golde and siluer as we list, not
by a possibilitie of Nature, but by the perfection of Art, forasmuch
as there are seuenteene manners of golde, whereof eight in number haue
a commixtion of Argent-uiue with gold. Now the first kinde of golde is
made of certaine parts of golde, and some partes of siluer, vntill wee
reach vnto the two and twentieth degree of Gold, alwayes augmenting one
degree of gold with one of siluer: and there are as many more of the
admixtion of Brasse with Golde. So that the last manner consisteth of
foure and twentie degrees of pure golde, without the admixtion of any
other mettall: and nature cannot proceede any further, as experience
teacheth. But Art may augment gold very much in the parts of purity,
and likewise accomplish it without fraude or couine. But this is a
greater matter then the former, that although the reasonable soule
cannot bee constrained, yet may she be effectually disposed, indued,
and prouoked, freely to change her maners, affections and desires,
according to another mans pleasures: and this may be effected, not
in one particular person alone, but in the whole body of a Citie, or
people of a Kingdome. And such a matter _Aristotle_ teacheth in his
booke of Secrets, as well of a nation, as of an army or priuate person.
These things are almost as much as nature or Art are able to performe.
But yet the last decree, wherein the perfection of Art can doo oughts
with all the power of nature, is the prolonging of life for a great
space, and the possibilitie hereof is approued by many experimẽts.
For _Plynie_ reporteth, that there was a Souldiour lustie and strong
both in body & mind, that continued healthy beyond the accustomed age
of man, who when _Octauianus Augustus_ asked him what he did that
made him liue so long, made aunswere in a riddle, that he vsed oyle
outwardly, and sweet wine inwardly. But afterwards there fell out many
such things: for on a time, as a husband man was plowing, he chanced
to finde a golden vessell with a precious licour, which he surmising
to be the dew of heauen, washt his face with it, and dranke thereof,
and was incontinently renewed in Spirite, in body, and in quicknesse of
witte: for which cause, of a plow-man hee was made porter to the King
of _Sicily_: & this hapned in the time of king _Ostus_. Besides, it
is confirmed by the testimony of the Popes letters, that _Almanichus_
beeing Captaine among the Saracens took a medicine, by the benifit
wherof, he prolonged his life fiue hundred yeares. For the king to whom
hee was prisoner, receiued Ambassadors from king _Magus_ with this
medicine, but forasmuch as he suspected it to be poyson, he would
needes make a tryall of it in this Captiue. In like manner, the Queene
of _Tormery_ in great Britany, seeking after a white Hart, lighted
vppon an Oyntment, wherewith the Keeper of the forrest had noynted his
whole bodie, the soles of his feete onely excepted: he liued three
hundreth yeares without corruption, saue that hee was troubled with
the goute in his feete. And wee haue obserued many Countrey-men in our
dayes, who, without the counsell and aduise of Phisitions, haue liued
a hundred and threescore yeares, or there abouts. And these things are
approoued by the works of bruit beasts, as namely in the Hart, the
Egle, the Serpent, and many other, that by the vertue of hearbes and
stones renewe theyr youth. For which cause wise men haue addiected
themselues to search out such a secret, prouoked thereunto by the
example of brute Beastes, deeming it to bee possible for man to obtaine
that which is not denied to vnreasonable creatures. And hence is it,
that _Artephius_ in his Booke, intituled the Wisedome of _Secretes_,
diligently obseruing the force and power of liuing creatures and
stones, and such like things, to the end that he might be acquainted
with Natures Secrets, but especially to attaine the knowledge howe to
lengthen the life, boasteth of himselfe that he liued a thousande and
fiue and twentie yeares.

And the possibilitie of the prolongation of life, is hereby confirmed,
because the soule is naturally immortall, and able not to die: for
euen after it had bin polluted with sinne, it was able to liue about
a thousande yeares, and afterwardes by little and little the length
of life was abbreuiated and waxed shorter. Now this abbreueation must
needes bee accidentall, & therefore it may either in the whole or in
parte bee prolonged. And if we will seeke out the accidentall cause
of this corruption, we shall finde that it proceedeth not from the
heauen, nor anie thing else, but for lacke of a due regiment of health.
For in this age of ours, the fathers are corrupted, and therefore
begette Sonnes of a corrupt complexion and composition, and theyr
Sonnes for the same cause doo corrupt themselues, and this corruption
descendeth from the fathers into the Sons, so long, till at the last,
the shortnes of life doth continually preuaile, as it appeareth this
day. Neuerthelesse, it cannot hence be necessarily inferred, that life
shall alwayes bee shortned, because there is a time appoynted for
humane things, and for the most, what men liue seuentie yeares, and the
rest of theyr dayes are altogether labour and sorrow. But there may
a remedie bee founde out for the particular corruption of euery man,
that is to say, if euerie one for his parte from his youth vpwarde,
will exercise a perfect gouernment of health, which consisteth in
meate and drinke, in sleepe and watchfulnesse, in motion and rest, in
euacuation and constriction, in the ayre and in the disposition of the
minde: for if anie man would obserue this manner of gouernment from
his natiuitie, he should liue as long as his nature (which he receiued
of his parents) would permit him, and be brought to the farthest end
of that nature falne from originall iustice: but this he can no way
passe: for this regiment affoordeth no remedie against the auncient
corruption of parents. Yet it is impossible that a man should with
such moderation carrie himselfe in all these thinges, as the rule
of health requireth: and therefore it is of necessitie that the
abbreuiation and shortning of our dayes should spring from this head
also, and not onely from the corruption of our parents. But the science
of Physicke doth sufficiently prescribe and determine this maner of
regiment: though neither rich nor poore, learned nor vnlearned, no not
euen the Physitions themselues (howe absolute so euer they bee) are
able indifferently to obserue these things in themselues, nor in other
men. Notwithstanding, Nature fayleth not in things necessarie, nor
Art beeing perfect and compact, yea rather it is able to breake out
against accidentall passions, and either wholy or in part to abolish
them. And in the beginning when the age of men first began to decline,
a remedie might easily haue beene found out: but after sixe thousand
yeeres and more, it is a difficult matter to prescribe a remedie.
Neuerthelesse, wise men mooued with the foresaid considerations, haue
endeuoured to finde out wayes, not onelye agaynst the defect of euery
particular mans regiment, but also agaynst the corruption of Parents:
not that men should be able to reach vnto the life of _Adam_, or
_Artephius_, by reason of the corruption which daily encreaseth, but
that they might prolong their liues for a hundred yeares or somewhat
more, beyonde the common age of men now liuing, so that the diseases
vsually accompanying olde age, might bee kept backe for a time, and
though not vtterly prohibited and taken quite away, yet they might be
mittigated and diminished, that the life might be profitably prolonged
beyonde the expectation of men, but alwayes within the vtmost bounds
and limits. For there is one tearme of Nature appoynted to the first
men after sinne entered into the worlde, and another alotted to euerye
man by the proper corruption of his parents. These two wee cannot
passe: for though wee may passe the latter, yet are wee not able to
arriue vnto the former: I am of opinion that a wise man may in this
age attaine thereto, the possibilitie and aptnesse of humane nature,
beeing the same nowe that it was in the first men: and no maruaile,
seeing that this aptnesse extendeth it selfe to immortalitie, as it
was before sinne, and shall bee after the resurrection. But if you
say, that neither _Aristotle_, _Plato_, _Hippocrates_, nor _Galen_,
attained hereto. I aunswere, that they were ignoraunt euen of manye
meane vertues, which afterwarde were familiar to those that were
studious. These therefore might easily bee hidden from them, though
they laboured to finde them out: but they busied themselues too much
in other matters, and waxed olde in a trice, spending their life in
base and vulgar things, and yet they were acquainted with many secrets.
For we knowe that _Aristotle_ sayth in the _Predicaments_, that the
quadrature of a Circle may bee knowne, although it bee not yet knowne.
Whereby hee confesseth, that both himselfe, and all men till his time
were ignorant of it. But now a dayes wee see that the truth is knowne,
so that _Aristotle_ might well be ignoraunt of the greatest of Natures
Secrets. And againe, wise men are at this present ignorant of many
things, which the common sort of Students shall knowe hereafter. So
then this obiection is altogether vaine and foolish.

Thus hauing produced certaine examples declaring the power of Art and
Nature, to the end that out of those few we might collect many, out of
the parts gather the whole, out of particulars, inferre vniuersals,
wee see howe farre forth it is altogether needlesse for vs to gape
after Magicke, when as Nature and Art are sufficient. Nowe I minde
to prosecute euery one of the foresayd things in order, and deliuer
their causes, and the wayes howe to worke them particularly. And
first of all, I consider that the secrets of Nature contayned in
the skins of Goates and sheep, are not spoken of, least euery man
should vnderstand them. As _Socrates_ and _Aristotle_ willeth: for
he affirmeth in his booke of Secrets, that he is a breaker of the
celestiall seale that maketh the secrets of Art and Nature common:
adding moreouer that many euils betide him that reuealeth secretes.
And in the booke intituled _Noctes Atticæ_, in the comparing of wise
men togither, it is reputed a great folly to giue an Asse Lettice,
when Thistles will serue his turne: and it is written in the booke of
_Stones_, that hee impayreth the Maiestie of things, that diuulgeth
mysteries. And they are no longer to bee tearmed Secrets, when the
whole multitude is acquainted with them, if wee regard the probable
diuision of multitude, which euermore gainsay the learned. For that
which seemeth vnto all, is true, as also that which is so iudged of
by the wise, and men of best account. Wherefore that which seemeth to
many, that is to the common people, so farre forth as it seemeth such,
must of necessitie bee false. I speake of the Common sort, in that
Sence, as it is heere distinguished agaynst the learned. For in the
common conceytes of the minde, they agree with the learned, but in the
proper principles and conditions of Arts and Sciences they disagree,
toyling themselues about meere appearances, and sophistications,
and quirks, and quiddities, and such like trash, whereof wise men
make no account. In things proper therefore, and in secretes, the
common people do erre, and in this respect they are opposite to the
learned, but in common matters they are comprehended vnder the lawe
of all, and therein consent with the learned. And as for these commyn
things, they are of small value, not worthy to bee sought after for
themselues, but in regarde of things particular and proper. Now the
cause of this concealement among all wise men, is, the contempt and
neglect of the secretes of wisedome by the vulgar sort, that knoweth
not how to vse those things which are most excellent. And if they do
conceiue any worthy thing, it is altogither by chance and fortune, &
they do exceedingly abuse that their knowledge, to the great damage and
hurt of many men, yea, euen of whole societies: so that he is worse
then mad that publisheth any secret, vnlesse he conceale it from the
multitude, and in such wise deliuer it, that euen the studious and
learned shall hardly vnderstand it. This hath beene the course which
wise men haue obserued from the beginning, who by many meanes haue
hidden the secrets of wisedome from the common people. For some haue
vsed Characters and verses, and diuerse others riddles and figuratiue
speeches, as _Aristotle_ witnesseth in his book of Secrets, where hee
thus speaketh. O _Alexander_, I will shew thee the greatest secret in
the world, God grant thou maiest keepe it close, and bring to passe the
intention of the Art of that stone which is no stone, and is in euery
man, & in euery place, and at all seasons, and is called the end of
all Philosophers. And an infinite number of thinges are founde in many
bookes and sciences obscured with such darke speeches, so that no man
can vnderstand them without a teacher. Thirdly, some haue hidden their
secretes by their maners of writing, as namely by consonants only:
so that no man can reade them, without he knowe the signification of
the words: and this is vsual among the Iewes, Chaldeans, Syrians, and
Arabians, yea, and the Grecians too: and therefore there is a great
concealing with them, but especially with the Iewes: for _Aristotle_
sayth in the aboue named booke, that God gaue them all maner of
wisedome, before there were any Philosophers, and all nations borrowed
the principles of Philosophy of them. And thus much we are plainly
taught by _Albumasar_ in his booke named the larger Introductory,
and other Philosophers, and by _Iosephus_ in his eight booke of
Antiquities. Fourthly, things are obscured by the admixtion of letters
of diuerse kinds, & thus hath _Ethicus_ the Astronomer cõcealed his
wisdome, writing the same with Hebrew, Greeke & Latin letters, all in
a row. Fiftly, they hide their secrets, writing them in other letters
then are vsed in their owne country, to wit, when they take letters
that are in vse in forreine nations, and feigne them according to their
own pleasures. This is a very great impediment, vsed by _Artephius_ in
his booke of the Secrets of Nature. Sixtly, they make certain formes,
not of letters, but such as are vsed by diuiners and enchanters, which
according to the diuersitie of pricke and notes, haue the power of
letters: and these likewise hath _Artephius_ vsed in his science.

Seuenthly, there is yet a more cunning sleight of occultation behind
by the helpe of Art notory: an art wherby a man may write or note any
thing, as briefly as he will, & as swiftly as he can desire. And in
this sort haue the Latine authours hidden many secretes. I deemed it
necessary to touch these tricks of obscurity, because happily my self
may be constrained through the greatnesse of the secrets, which I shal
handle, to vse some of them, that so at the least I might helpe thee
to my power. I giue thee therefore to vnderstand, that my purpose
is orderly to proceed in the exposition of those things, whereof I
made mention before: as to dissolue the Philosophers egge, and search
out the partes of a philosophicall man. And this shall serue for a
beginning to the rest. Take salt, and rub it diligently in water, and
purifie it in other waters, after by diuerse contritions, rub it with
Salts, and burne it with sundry assations, that it may bee made a pure
earth, separated from the other Elements, which I esteeme worthy of
thee for the stature of my length. Vnderstand me if thou art able: for
it shall vndoubtedly bee composed of the Elements, and therefore it
shall be a part of the stone, which is no stone, and is in euery man,
which thou shalt finde at all tymes of the yeare in his owne place.
This done thou shalt take oyle after the maner of a searecloath, and
of viscous cheese, not able to be cut at the first, wherevnto all the
fierie vertue must bee diuided, and separated by dissolution (now it
must bee dissolued in a sharpe water of an indifferent sharpenesse,
with a light fire) and decocted vntill his fatnesse be seuered, as
the fat in flesh, by distillation, that no part of the oylinesse and
blacke virtue, wherein the vrine is distilled, may get out. Afterward
let it bee decocted in Vineger, till it be dryed into a coale (which
is the cause of addustion) and that his blacke vertue do appeare. But
if it be not cured therof, let it be done againe: be watchfull and
attentiue, for my speech is difficult. The oyle will dissolue, both
in sharpe waters, and in common oyle, that worketh more apparauntly,
or in a tart oyle of Almondes ouer the fire, so that the oyle may bee
sundred, and the hidden spirite remaine, both in the partes of liuing
creatures, and in Sulphur, and Arsenicke. For the Stones (wherein there
is an Oyle of a superfluous humiditie) haue certaine boundes of their
humours: partly because there is no strong vnion, sithens one may be
dissolued from the other, by reason of the nature of the water, which
is put to liquefaction in the Spirite, which is the meane betweene his
parts and the oyle. Dissolution therefore being finished, there will
remaine a certaine pure humiditie in the spirit, which though it bee
throughly mixt with the dry parts, which are mooued to and fro in it,
yet is the fire able to resolue it, beeing called by the Philosopher a
melting Sulphur, and sometime Oyle, sometime an ayrie humour, sometime
a coniunctiue substaunce, which the fire dooth not separate, sometime
Camphora, and wash it. This is the Philosophers Egge, or rather the
ende and accomplishment of the Egge. And let so much of the Oyles as
commeth to our hands bee reckoned among Seeny seede, which must bee
separated from the water, or Oyle wherein it is purged.

Moreouer, the oyle is putrified as thou knowest, by braying it with
drying things, as with salt and vitriall, and by burning it, (though
passion arise from the contrarie) and afterward it must bee sublimed,
vntill his oylinesse be quite taken away, and that the water bee like
Sulphur or Arsenicke in the minerals: for it may be prepared in the
same maner that they are. Neuerthelesse, it were better to decoct it
in waters of a temperate sharpenesse, vntill it bee purged or made
white. And yet there is another profitable concoction in a dry or moyst
fire, where distillation must bee renued (if you would haue your worke
come wel to passe) and the matter rectified: of which rectification
the last signes are to bee white, and cleare as Christall. And whereas
other things grow black in the fire, this waxeth white, is purified,
and euen shineth againe through the notable clearness & brightnes that
is in it. Of this water and earth is Argent-uiue engendred, being not
vnlike the Argent-uiue that is in the Mynes. Now when the matter is
waxed hot after this maner, it is cõgealed: but the ayrie stone (which
is no stone) must be put into a Pyramis in a warme place, or (if you
think good) into the belly of a horse, or oxe, and so be changed into
a sharpe feuer. And when it hath passed frõ this into 10. and from
that into 21. so that the lees of the oiles are dissolued in their
water, before it be separated, they do so often reiterate dissolution
& distillation, til at length it be rectified. And here endeth this
intention. But thou must remẽber that whẽ thou hast made an end, thou
art then to begin anew againe.

Now will I hide another secret from thee. Prepare Argent-uiue by
mortifying it, with the vapour of Steele for Margarites, and with the
vapour of Lead for the stone Iber: and rubbe it with drying things,
and atraments, and such like (as before) and boyle it: this done, let
it be sublymed: if for vnion, 10. if for rednesse, 21. vntill the
moysture bee consumed in it. Neither is it possible that the humiditie
shoulde bee separated for the vapour (as the foresayde oyle) because
it is very strongly commixt with his drie partes, neither doth it
set any bound, as we haue already taught in the foresaid mettals. In
this chapter thou maist easily bee deceiued, except thou perfectly
vnderstand the signification of the words.

Now it is high time obscurely to intreat of the third chapter, to the
end thou maist behold the very key of the worke thou lookest for.
The calcined bodie is sometime put to (which is done to this end,
that the moysture in it might be consumed by salt, and Sal Armeniack
and Vineger) and againe, sometime it is nourished with Argent-uiue,
and sublimed by them, till it remaine as pouder. These then are the
keyes of the Art, Congelation, Resolution, Induration, Proiection,
and this is both the end and the beginning: but as for purification,
distillation, separation, sublimation, calcination, and inquisition,
they are fellow-workers with the former, and now thou maist sit downe
and take thine ease.

Sixe hundred and two yeares of the Arabians being accomplished, thou
didst aske me of certaine secrets. Take therfore the stone and congeale
it with a gentle boyling, and strong contrition, but without sharpe
things. And in y^e end mixe it a little with sweete water: and make a
laxatiue medicine of seuen things, if thou think good, or of sixe, or
of fiue: or of as many as thou wilt, but my mind is content with two:
whereof the better shall be in sixe, rather then any other proportion,
or there abouts, as experience may teach you. Neuerthelesse, resolue
the gold by the fire, & restraine it better. But if you wil beleeue
me, you ought to take but one thing. This is a secret of Natures
secrets, able to worke wonders. It being therfore mixed with two things
or more in number, or with the Phœnix (which is a worthie creature)
at the fire, & incorporated by a strong motion, and that hereunto
you putte warme liquor, foure or fiue times you shall be maister of
your hearts desire. But afterward the celestiall nature is weakened,
and waxeth feeble, if thou poure warme water into it three or foure
times. Thou must therefore diuide the weake from the strong in diuers
vesselles if thou dare credite mee, and draw out that which is good.
Besides thou shalt take the powder, and throughly presse out the water
that remained: for certainely it will make the partes of the powder
spirituall: for which cause thou shalt saue this water by it selfe,
because the powder dryed vppe herewith, hath the force of a medicine in
a laxatiue body. Worke therefore as thou didst before, vntill thou hast
remooued the weake from the strong, and put the powder thereto three,
foure, or fiue times, or oftner, alwayes working after one and the
selfe same manner. And if thou canst not worke with warme water, thou
shalt offer violence. But if it bee broken by reason of the tartnesse
and tendernesse of the medicine, together with powder thou must verie
warily put more Gold to, and mollifie it: but if the plentie of the
powder cause it to breake, thou shalt giue it more of the medicine, and
if it bee long of the strength of the water: water it with a Pestill,
and gather together the matter so well as thou canst, and separate the
water by little and little, and it will returne to his former state.
This water thou shalt drie vp, for it hath both the powder and water
of the medicine, which are to be incorporate as dust. Be not asleepe
nowe, for I haue tolde thee a great and profitable secret. And if thou
couldest tell how to place and sette in order the partes of a burnt
shrub, or of a willow, and many such like things, they would naturally
keepe an vnion. Beware at any hand that thou forgettest not this,
because it is very profitable for many things. Thou shalt mingle the
Trinity with the vnion beeing first molted, and they will rise vp as I
suppose like vnto the stone Iberus: doubtlesse it is mortified by the
vapour of the lead, which lead thou shalt finde if thou presse it out
of the dead body, and this dead body thou shalt burie in a stillitory.
Hold fast this secret, for it is nought worth. And in like manner shalt
thou deale with the vapour of a Margarite or the stone Tagus, burying
the dead as before thou art commanded.

And now forsooth the yeares of the Arabians being accomplished, I make
answere to your demaund after this maner. You must haue a medicine
y^e wil dissolue in a thing that is melted, and be annointed in it,
and enter into his second degree, and be incorporate with it, not
proouing a fugitiue seruant, and change it, and be mixt with the roote
of the Spirit, and bee fixed by the calx of the mettall. Now it is
thought that fixation prepareth, when the body & spirit are layd in
their place, and sublimed, which must be so often reiterated, til the
body be made a spirit, and the spirit become a body. Take therefore
of the bones of _Adam_, and of calx the same weight, there must be
sixe for the rocky stone, & fiue for the stone of vnions, & these you
must worke togither with Aqua vitæ (whose property is to dissolue all
other things) that it may bee dissolued and boyled in it. And this a
signe of Inceration, if the medicine will melt, when it is poured on
an Iron redde hot. This done, poure water into it in a moyst place,
or else hang it in the vapour of very hote and liquid Waters, and
congeale it in the Sunne: then thou shalt take Salt-peter, & conuert
Argent-uiue into lead: and againe, thou shalt wash and mundifie the
lead therewith, that it may come nigh to Siluer, and afterward worke
as thou didst before. Moreouer, thou shalt drinke vppe all after this
sort. Notwithstanding, thou shalt take of Salt-peter, _Luru vo po vir
can vtri_, and of Sulphur, and by this meanes make it both to thunder
and lighten. Thus shalt thou performe the worke. Nowe confider with
thy selfe whether I speake in a riddle, or tell thee the plaine truth.
There be some that haue bin of another mind: for it was said vnto me,
that al things must be resolued to the matter, wherof you may find
_Aristotle_, his iudgement in sundry vulgar & vnknowne places, and
therfore I wil hold my peace. Now when thou hast them, thou shalt
withall haue many simples and equals, and this thou shalt effect by
contrary things and diuers operations, which before I tearmed the keyes
of the Art. And _Aristotle_ saith, that the equalitie of the powers
doth containe in it the action and passion of bodies. And this likewise
is the opinion of _Auerroes_ reprouing _Galen_. It is thought that this
is the most simple and pure medicine that may be found: It is good
against the feauers and passions both of minde and bodyes, more cheape
then any medicine whatsoeuer.

 He that writ these things shall haue the key that openeth, and no man
  shutteth, and when hee hath shut, no man is able to open it againe.


                                FINIS.


                 _Printed at London by Thomas Creede,
                       for Richard Oliue._ 1597.




      *      *      *      *      *      *




Transcriber’s note:

Obvious typographical errors have been silently corrected. All other
spelling and punctuation remains unchanged.

The typesetting has used VV for W, with variable spacing. This has been
replaced with W throughout.

The sidenote in Chapter XVI of The Booke of the Secrets of Alchimie
begins “The quantitie is called by the Logitians Passion,” it seems
likely from the context that this should read The quality etc.