V. Take of scricon or antimony thirty pounds, out of which

you will have twenty pounds or thereabouts of gum, if the
vinegar be good ;— dissolve each pound of that scricon in
iwo measures (a gallon) of vinegar twice distilled, and having
stood a little while in digestion, stir the matter often everyday,
the often cr the better,, with a clean stick, filter the liquor three
times, throw away the faeces, to be taken away as superfluous,
being no ingredient to the magistery, for it is the damned earth :
Then evaporate the filtered liquors in balneo mariae with a
temperate heat, and our scricon will be coagulated into a green
gum, called our green lion, dry that gum well, yet with care,
lest you burn the flowers, or destroy the greens of it ; — then
take the said gum, put it in a strong glass retort well luted,
and with a moderate lire distil a weak water to be cast away :—

Ripley. SU

But when first you perceive a white fume ascending, put to it a
glasg receiver Jarge, and of sufficient capacity, whose mouth ia
exactly joined to the neck of the retort, which must be very
well luted, lest any of the fume be lost or evaporate out of the
receiver ; — then increase the fire by degrees, till a red fume
ascends, and continue a stronger fire, till bloody drops come, or
no more fume appears ; — then abate the fire by degrees, and
all being cold, take away the receiver, and forthwith stop it,
that the spirits may not exhale, because this liquor is called
our blessed liquor, to be kept in a glass vessel very close stop-
ped ; — then examine the neck of the retort, where you will
find a white and hard ice, in the form of a congealed vapour,
or mercury sublimate, which gather carefully, and keep, be-
cause it contains great secrets, of which lower : — then take the
feces out of the retort, being black as soot, which are called
our dragon, whereof calcine one pound, or more, if you please,
in a potters, glass-makers, or philosophical furnace, into a
white snowy calx, which keep pure by itself, it being called
the basis and foundation of the work, Mars, our white fixed
earth, or philosophers iron. Now take the residue of the
faeces, or black dragon, and sift it on a marble, or any other
stone, and at one of the ends light it with a live coal, and in
the space of half an hour the fire will run over all the feces,
which it will calcine into a very glorious citrine colour ; these
citrine feces dissolve with distilled vinegar, after the aforesaid
manner, filter also three times as before, then evaporate the dis-
solution into a gum, and distil the menstruum, which is now call-
ed sanguis draconis, or dragon's blood, and repeat this work in
all things as before, till you have reduced all, or the greater part
of the feces into our natural or blessed liquor, all which li-
quors pour to the first liquor or menstruum, called the blood of
the green lion ; — the liquor being thus mixed, putrify it in a
glass vessel for the space of fourteen days ; then proceed to the
separation of the elements, because in this blessed liquor you
have now all the fire of the stone, hidden before in the feces ;
which secret lias been hitherto kept wonderfully close by the
philosophers Now take all the menstruum being putrified, put
it in a Venice glass of a fit size, put an alembic to it, and lute
with linen rags dipped in the white of eggs; the receiver
must be very spacious, to keep in the respiring spirit, and witli
a temperate heat separate the elements one from another, and the
element of air, which is the oil (ardent spirit, containing a little
white oil at the top) will first ascend; the first element be-
ing distilled, rectify it in another vessel fit for it, that is, distil
seven times, till it burns a linen cloth, being dipped in it and
kindled; then is it called our rectified aqua ardens, which keep
very well stopped, for otherwise the most subtile spirit of it will
vanish away. In the rectifications of the aqua ardens, the air

315 Alchemical Treatises.

wil'i ascend in the form of a white oil, swimming upon the
aqua aniens, and a citrine oil will remain, which is distilled
with a stronger fire : mercury being sublimed, and reduced inte»
powder dissolved per deliquium, upon iron plates In a, cold place,
pour a little of the aqua ardeis to the liquor being filtered, and
it wjjH extract the mercury in the form of a green oil swim-
ming a-top, which separate and distil by a retort, and there
*vill ascend first a water, anddien a thick oil, which is the oil
of mercury; — then distil the flood or water of the stone into
another receiver, the liquor will be whitish, which draw off' in
bakieo with a moderate heat, till there remains in the bottom of
the cucurbit a thick oily substance, like melted pitch; kcop
this water by itself in a glass well stopped. Take notice, when
first the liquor risetli white, another receiver must be put to,
because that element is wholly distilled. Two or three dropk
of that black liquid oil being given in the spirit of wine, do
cure any poison. Now to this black and liquid matter pour
our aqua ardens, mix them well together, and let the mixture
■settle three h^urs, then decant, and filter the liquor, pour on
new aqua ardens, and repeat the operation three times, then dis-
til again in balneo with a gentle Leat, and th£» reiterate thrice,
and it will come under the denomination of the rectified blood
of man, which operators search for in the secrets of nature.
Thus have you exalted the two elements, water, and air, to
the virtue of a quintessence; keep this blood for occasion.
Now to the black and liquid matter or earth, pour the floo4
or water of the stone, mix them well together, and distil the
whole, till the earth remains very dry and black, which is the
earth of the stone ; keep the oil with the water for occasion.
Reduce the black earth to a powder, to which pour the afore?
said* man's blood, digest three hours, then distil in ashes with a
fire sufficiently strong, repeat this work three times, and it will
foe called the rectified water of fire, and so have you exalted the
three elements, namely, water, air, and fire, into the virtue of
a quintessence; then calcine the earth being black and dry, in
the bottom of the reverberatory, into a most white calx, with
which mix the fiery water, and distil with a strong fire as be--
fore ; the remaining earth calcine again, and distil, and that se-
ven times, or till the whole substance of the calx be passed thro"
the alembic, and then have you the rectified and truly spiritual
water of life, and the four elements, exalted to the virtue
of a quintessence : this water will dissolve all bodies, putrify
and purge them. This is our mercury, our lunary, but who-
soever thinks of any othcy water besides this, is ignorant ancj
foolish,, never attaining to the desired effects. — Vadc Mecum^
or Bosom- Book.

lUpley. 319

Ripley hath these following sayings, in his Book named Tern*
Ifcmfi I'hilosoph. p. 319, where thus: When therefore you have
cxt '.lifted all the mercury out of the gum, know, that in tins
mercury are contained three liquors, whereof the first is a
burning aqua vita.-, which is extracted by a most temperate
balnco. This water being kindled, flames immediately, as com-
mon aqua vita*, and is called our attractive mercury, with
which is made a cvistalline earth, with all metallic calxes also,
of which I will say no more, because in this operation we
want it not. Alter that there follows another water thick
and white as milk, in a small quantity, which is the sperm o£
our stone, sought by many men ; for the sperm is the ori-
ginal of nun and all living creatures ; whereupon we do not
undeservedly call it our mercury, because it is found in alt things
and all places j — for without it no man whatsoever lives, and
therefore it is said to be in every thing. This liquor, which
now you ought to esteem most dear, is that mercury, which
we call vegetable, mineral, and animal, our argent vivc, and
virgin's milk, and our permanent water. With this mercurial
water we wash away the original sin, and pollution of our
earth, till it becomes white, as gum, soon flowing ; — but after
the distillation of this aforesaid water, will appear an oil by a
strong fire ; with this oil we take a red gum, which is our
tincture, and our sulphur vive, which is otherwise called the
soul of saturn, and living gold, our precious tincture, and our
most beloved gold, of which never man spoke so plainly ; God
forgive me therefore, if I have any way offended him, being con-
strained to gratify your will.

Weidenfeld. — Some great mystery of art is here discovered
by Ripley, for the revealing of which he fears the displeasure of
not only the adepts, but of God himself. Lully, and others, have
indeed plainly enough declared to their disciples, though perhaps
it may not appear to us being less instructed in the matter, what
our green lion is, what common mercury more common to us than
common argent vive, what the azoquean vitriol is, and the men-
struum made thereof; but Ripley affirms that no man ever spoke
so plainly of the present secret. The adepts have indeed in their
practice described the use of philosophical wine without any veil
of philosophy ; and amongst them Raymond and Arnold, with
some others, have attained to the knowledge of the same, but
(to use Ripley's expression in Medulla) how it might be ob-
tained they said not. Wherefore they being silent, Ripley the
first, and indeed the only man of all, declares to us, that the
key of all the more secret chemy lies in the milk and blood of
the green lion, that is, that the stinking menstruum (or the parts
of it, mercury and sulphur, virgin's milk, and the lion's blood,
white and red mercury) being fourteen days digested gently,
is the white and red wine of Lully, and other adepts. Nor was

S20 Alchemical Treatises.

i

he satisfied in declaring tin's freely to us, but adds strength
and light to his words, in making- a vegetable menstruum the
rectified aqua vitae (described by Lully in Potestate Divitiarum,
and by us in Numb. 31.) of the said stinking and corrosive men-
struum, by which one only example he was pleased to teach us,
that all vegetable menstruums may be made of the said stinking
menstruum. Lully's rectified aqua vitae is made by divers colio-
bationsupon its own caput mortuum. We may if we please pro-
ceed by another way or method : distil the menstruum fcetens,
being fourteen days digested, and first will ascend the aqua ar-
dens, then the phlegm, and in the bottom will remain a matter
thick as melted pitch, which are the constitutive principles of all
vegetable menstruums,

Further of the Philosophers JWcrcury.

There is a certain subtile fume, which docs spring forth
from its proper veins, dispersing and spreading itself abroad,
the which thin fume if it be wisely gathered together again, and
sprinkled upon its proper veins or matrix, it will make not
only a certain fixation, of which thin fume, in a short space is
made the true elixir, but also cleanses the impure metals or
alchemic body.

This alchemic body is called leprous gold, wherein gold and
silver, are in essence and power, but not in sight or appear-
ance ; in its profundity or depth, it is airous or spiritual gold,
which none can obtain, unless the same body be first made clean
and pure. The which impure body after mundification, is a
thousand times better than are the bodies of common sol and
luna, decocted by natural heat.

The first matter of this unclean alchemical body, is a
viscous water, which is thickened in the bowels of the earth.
And therefore of this impure body is made the great elixir of
the red and white, whose name is adrop, or the philosophers
lead. From the which Raymond commands an oil to be
drawn ; from the lead of the philosophers, saith he, let there
be an oil drawn of a golden colour ; if you can separate this oil
from its phlegm, which is its waterishness, and wisely search out
the secret thereof, you may in the space of thirty days perform
the work of the philosophers stone. This oil does not only
make the medicine penetrable, being amicable and conjoinable
to all bodies or corporeal things, but it is also the hidden or
secret fire of nature ; which does so augment the excellencies
of those bodies to whom it is so joined, that it makes them to-
exceed in infinite proportions of goodness and purity. .So much
as does appertain to the work of alchemy, which is only for the

«?uVrr of metals, is now sufficiently opened, which if you
rightly understand, you will find that no great cost is required
to the performance or this philosophic operation.

And this thin and subtil oil, being put into kemia its proper
vessel, first sealed up, to putrify in the fire of the first degree,
being moist, it becomes as black tis liquid pitch. The fire may
then" have its action in the body, to corrupt it, the same body
.before opened. Therefore it grows first black, like melted pitch,
because the heat working in this moist body, does first beget a
blackness, which blackness is the first sign of corruption ; and
since the corruption of one thing is the generation of another ;
therefore of the body corrupted, is generated a body neutral,
which is certainly apt, declinable, and applicable unto every
ferment whatsoever you please to apply it to. But the ferment
must be altered together with the alchemic body ; and the wholo
-substance of our stone or elixir must partake of -the nature ot
the quintessence, otherwise it will be of no effect.

And between the said sign of blackness and perfect whiteness,
which will follow the said blackness, there will appear a green
colour, and as many variable colours afterwards as the mind ot
man k able to conceive. When the present white colour shall
begin to appear like the eyes of fishes, then may you know
that Summer is near at hand, after which Autumn or Harvest
will happily follow with ripe fruit, which is in the long looked-for
redness ; this is after the pale, ashy, and citrine colour. First
the sun does perfectly descend by its due course, from its rae-
ridianal heigh.t and g'lory, through its gross and natural solution
into an imperfect pale, and' ashy colour, shining in the occidental
parts of the west, which is somewhat of a yellowish or brick dust
colour ; from thence it goes to the septentrional parts of the
earth, being of a variable waterish blackness, of a dark, cloudy,
alterable, putrefactive waterishness. Then it ascends up to the
oriental parts, shining with a more perfect chrystallinc, summer-
like, and Paradisical white. Lastly, he ascends his fiery cha-
riot, directing his course up again to his meridianal life, per-
fection and glory, there to rule and shine, in fire, brightness,
splendor, and the highest perfection, even in the highest, most
pure, and imperial redness.

When this aforesaid simple oil of the altered body, being in
its vessel duly sealed, is by the fire thus disposed, what is there
more than one simple thing, which nature has made to be ge-
nerated of sulphur and mercury in the bowels of the earth i —
Thus it is evident, that our stone is nothing else but sol and luna,
sulphur and mercury ; male and female ; heat and cold. And
therefore, to be more short, when all the parts of our stone,
are thus gathered together, it appears plainly enough, what is
our mercury, our sulphur, our alchemic body, our ferment,
our dissolvent, our green lion. And what our white fame,

it r

32% Alchemical Treatises.

our two dragons, our fires, and our egg, in which is both the
•whiteness and the redness. As also what is man's blood, our
aquas vitas, our burning water, and what are many other things,
which in this our art are metaphorically, or figuratively named
to deceive the foolish and unwary.

Also there is a similitude of a Trinity shining in the body,
soul, and spirit. The body is the substance of the stenc. The
soul is the ferment which cannot be had, but from the most per-
fect body; and the spirit is that which raiseth up the natures
from death and corruption to life, perfection and glory.

In sulphur, there is an earthiness for the body ; in mercury,
there is an airialness for the spirit, and in them both a natural
unctuosity fur the soul or ferment; all which arc inseparably
united in their least parts for ever. From this fcrmental body
the stone is formed, and without it, it cannot be made. It is
the peculiar property of sol and luna, which property apper-
tains to the stone itself, to give the form of gold and silver. —
And therefore the elixir, whether it be white or red, may be
infinitely augmented with the fermental oil ; if you do cast the
same upon mercury, it shall transmute it into the elixir, which
elixir must be cast afterwards upon the imperfect bodies. —
Moreover the said white elixir is augmented with mercurial \va-
ter, and the red elixir with the mercurial oil ; the which two,
viz, the mercurial water and mercurial oil, can only be had of
mercury dissolved of itself.

See what the Scripture saith ; He stroke the stone, and water
flowed out, and lie brought forth oil out of the flinty rock.
We may note the whole composition of the elixir in these four
verses following. "lie stretched forth the Heavens as a curtain.
The water stood above the mountains." This is the water which
does cover our matter, and performs the dissolution thereof,
causing a cloudy ascension. " That does walk upon the wings of
the wind." This figures forth the sublimation of our stone.
". Who makes his ang<Js spirits, and his ministers a flame of
lire." By this is shadowed forth the rectification, separation,
and disposition of the elements. " Who has founded the
earth upon its basis ; so fixed, that it shall not be moved for
ever." Under which is described the fixation of the elements,
and the perfection of the philosophic stone. — Medulla Philosoyhia
1476, dedicated io George Nccill, Archbishop of York,

CHRISTOPHER, OF PARIS,

Take the philosophers first matter, called chaos (vegela*
ble mercury, the philosophers wine) distil its spirit (ardent)
and watery clement , (phlegm) in its convenient vessel, as
we shall teach in its proper place, till its body remain in
the bottom like melted pitch, which by two distillations wash
with its watery clement, then pour its spirit to it, four fingers
above it, mixing the matter well, till it be well united, and set
the vessel to distil in balneo with an easy heat; then put it into
putrefaction six days in a convenient vessel, and distil in ashes,
(the animated spirit) then take other spirit, (ardens) and that
being poured to it, put it again into putrefaction six days, and
so repeat this magisicry* till you see that the spirit has imbibed
and extracted the soul out of the body, an infallible sign of
which will be, when you see its earth hard and dry; — for then
may you be assured, that the body is for its health-sake dead,
which you may vivify and make incorruptible, and it will no
more fear death, nor corruption in this world. Now take the
aforesaid body, first weigh it, tnen put it in a convenient vessel,
and pour to it an eighth part or' its spirit (animated spirit)
which extracted its soul, then put your vessel in a lire of di-
gestion, (which we shall speak of afterwards) and continue the
lire till you see that the earth hath imbibed its liquor: — thin
open your vessel, put on an alembic, and gather^feiat little
sweat, which will have the taste of hot water : — imbibe now
your matter for a second time with a seventh part of the afore-
said spirit, which contains the soui, and proceed in the method-
izing of tlraktforcsaid magistcry. Now for a third time im-
bibe with a sftcth part — for a fourth time imbibe with a fifth part,
for a fifth time imbibe with a fourth part, and do not multiply
the weight of the aforesaid spirit, but continue it so, observing
the aforesaid method, till the matterj which hath drunk up its
•spirit, and is again united With its soul, be white. Take now
the aforesaid earth, and put it in convenient sublimation, the
lower part of the vessel being luted below the matter, and
make the pure part sublime from the impure, and so will vou
have our mercury, which is clear and shining as a diamond.

324 Alchemical Treatises.

This is that which the philosophers do by divers metaphors,
call the first vegetable matter, sal armoniac, our mercury.
our sulphur of nature, whereas notwithstanding it is one and the
same thing. Take the other simple spirit, which you fii'st ex-
tracted out of your chaos, that which, hath not extracted its
soul, and make it more pure and subtile by the way following : —
Take of the vegetable first matter (sal armoniac) which you
made before, one pound, and put it in a convenient vessel in
balneo, till the matter dissolve itself per deliquium, then put-
ting to an alembic, distil the superfluous water, then pour ok
three pounds of the aforesaid simple spirit (aniens) and the
vessel being conveniently stopped, as will be manifested below,
put it into putrefaction lor one natural day, after the manner
following :■— get you a brass vessel, about one span and a halt
broad, and three spans and a half long, which towards the ori-
fice must have a copper bottom pierced with many holes, the
cover whereof, which is to go into the vessel, and stop it well,
must have one or two holes; but the glass vessels, which you
would put to that copper vessel, ought to be conveniently co-
vered : in the lower part of those copper vessels of putrefaction
must be common water, those copper vessels put upon a fur-
nace, making a moderate fire under, by the strength of which
the fume or vapour of the water will ascend, and heat the ves-
sels, in which your matter is ; the whole work of our supreme
magistery will be matured and prepared by this method ; then
distil conveniently in ashes with a heat, scarce unlike to the
heat of the sun, till you have drawn all the juice from it ; then
dissolve the matter by pouring to it of the aforesaid simple spi-
rit three parts, in respect of the matter, which remained in the
vessel, after the aforesaid juice was abstracted from it ; repeat
the magistery a fourth time, proceeding and observing all things
exactly as above; — so will you have the spirit of your chaos,
which is by the philosophers called fire depurated, reduced
from power into action with the virtue of the vegetable matter. —
Take therefore a glass vessel, strong, able to contain the mea-
sure of a common urn, pure and long, whose neck must be
strong, and two spans and a half long, whose cover must be ano-
ther glass, called antenotorium, with a neck turned downward,
containing the fourth part of a common urn, tp be put into
the aforesaid vessel. Into this circulating vessel, put four
pounds, and no more, of the depurated spirit, which you brought
from power to action, by virtue of the vegetable matter, as I
taught you before ; circulate in balneo, or dung, the space of
sixty days, and when conversion is made of the spirit deduced
from power to action by the first vegetable matter, then this
you will thereby know, that in the bottom of the vessel will be
a sediment, like the urine of a sound man ; then will you see a
quintessence brighter and clearer than a diamond, which ex*

Christopher. 325

eecds the stars in splendour, so aa to be doubted, -whether it be
contained in the gla*s.or not; which you must dexterously sepa-
rate from its sediment, and keep in awssel close stopped in a
cold place. This is that virtue which the envious have hidden,
and obscured by innumerable metaphors, calling it spiritus vivus,
aqua argenti vivi, aqua vine, aqua celestfs, aqua Diana*, annua
menstrui vegctabilis, Junius, ventus, our heaven, menstrual
blood, urine sublimed, menstruum, our water of sulphur, our
blessed stone, giving it infinite other names, which we mention
not here, but have by experience seen and known them to be
one and the same tiling. — Theat. Chem. p. 271, vol. 6.

The great mystery and treasure which we teach
you is, how you ought to make B (the ccelestial and ar-
dent spirit) acute, which we signify by C, wherefore give car,
for I know not how I ought to propound this doctrine, lest this
secret should be prostituted to all men. For all the philosophers
that ever have been, have absconded this secret under divers
figures, because without all doubt this is the thing, which is
the principal, or one of the principal keys, of this admirable
science. This I would have you certainly believe, that B hath
no solutive nature actually, but only potentially ; for if B were
not acuated by the way and means manifested to you, it would
have no power of dissolving. Some made it acute with vitriol,
which way is good enough ; some with niter ; some with cinna-
bar : some with these two, and some with all three. Some with
their earth, which way displeaseth me, because this way thick
unctuosity and ponderosity was introduced ; some have used
vegetables, as herbs, roots, flowers, and seeds known to you,
which have powerful mercuries in them ; for this reason it is,
that they which handled it this way, augmented rather its vege-
table form, than made it solutive ; some used flowers united for
acuition, which is the principal way, and of our intention, which
is found in the alphabetum apertoriale ; some not knowing the
true way of acuating this B, spent much time in preparing divers
waters, before they could put any body into B, as happened to us '
in the beginning, seeking that practice, which is now manifested
to you. The mystery of this dissolutive part is difficult, and
tedious ; but having made B acute by this method, which we
now manifest concerning the solution of bodies, it is perfected
without trouble in a little time. I confess, when I was with vou
at that time wherein we made the first beginning of dfssolvmg,
we did not understand Raymond Lully in this dissolutive part ;
but having read him over again returning to our studies, prac-
tising, praying, and fasting, a perfect illumination of mind came
to us : this way therefore will I manifest uuder the seal of silence,
page '231, vol. 6, Theat Chcm.

AMSL.EUS.

1. in the name of God, Amen. Know my dear son, that
before the creation of the world, the spirit of the Lord rested
upon the waters. Afterwards all things were created from water*
this water did God divide when he commanded part of the water
to become dry* which he called land ; the other part not con-
verted to land, called he water still ; which he preserved in the
same estate it was at first, that it might be serviceable to the dry
land in watering it, &c. For the earth cannot or will not yield
its fruits, unless moistened by the waters of its rivers.

2. Now in this discourse of mine, will I manifest to thee the
natural condition of the stone of philosophers, appareled with a
triple garment, even this stone of riches and charity, the stone
of relief from languishment. In which is contained every secret,
being called a divine mystery and gift of God, than which there
is nothing in this world more sublime. Therefore diligently ob-
serve what I say, viz. That 'tis appareled with a triple garment,
that is to sav, with a body, soul and spirit. Ncijw that this
body may be revived, give it its soul, and it will live. SchoL
Good master, I cannot understand your expressions, being too

obscure for me to comprehend lor whereas at first you told

me of but one stone, now you tell me there is three, viz. a cor-
poreal, animal and spiritual. Now if there is but one stone,
how can there be three? Mast, O my son, remove that cloud

of ignorance from you, and understand the truth you are to

understand that when I said there was but one stone, I meaned,
that there is but one thing of which it is made: now when this
bodv is reduced into its first matter, viz. into a water full of
waves, then 'tis called one thing, and a physical root, from
which infinite boughs are produced. It is also called a stone,
known to the principal philosophers who have it ; therefore from
that stone, viz. white and red earth, its soul is extracted by se-
paration and sublimation, that is* subtiliation. SchoL Is then
sublimation, which is subtiliation, absolutely necessary in this
work? Mast. Know my son, that our sublimation is' not com-
mon sublimation, but philosophic; for our sublimation is no
other than subtiliation, after such a manner, that the superfluities
of our stone in sublimation are removed, separating the non-
fixed parts, and converting them into fume and smoak from the
fixed. But this must be done with wisdom. lie then that
ri'ditlv sublimes subtilizes, and so his work is ended.

°8. Schoh But Sir, 1 have often heard you say, that the clo,
inents must be separated per mod urn scjjarationis, after the man. ,

Arid (eus. 32 V

nor of separation. Mast. Know my son, that all this is done in
tliis our sublimation, for it perfectly separates the elements, be*
coming then a certain white stone of three elements, viz. of earth,
water that is mercury, and of a soul. And know that ilex, that
i> earth, is the root and true ferment, and is called the muse of
all the elements. Aer, that is the soul, is penetrating. The spi-
rit, 'hat is mercury, is portans. And so you may reckon our
.sublimation, which is subtiliation, and they are called elements.
But that you may better understand me, our earth fixes the spirit*
that is its ferment the mercury; air, that is its soul, penetrates.
Its spirit, that ib mercury, cleanses and washes it from its impu-
rity, v. g When water from heaven upon earth, then begins the
matter to change black, which from the decoction of its sun,
(that :s, its fiye) that water, (that is, its spirit) is dried up, and so
it incomes while earth. 'J hns it is in our work. But there are
but Very few, uiv son, that understand that subtilation ; there-
fore thv v lab< in in vain who understand it not.

k Schol. Tell me, most learned Sir, can this work be done
from beginning to the end, on one furnace, and in one glass. —
M st. As for that, my son, its according to the quantity of mat-
ter you have at work; if you have much matter, then it cannot
be contained in one vessel, but many. If you do a mean quan-
tity, one furnace will suffice for our sublimation, i. e. subtiliation,
coagulation, fixation, inceration, solution, and white and red
tincture. Sc/iol. I am not a little cheered with what you have
already said tc me, having lor a long time sought alter it, but
never made trial. — But, good Sir, your kindness emboldens me
to desire the method of conjoining the elements again; for I
must needs confss I neither understand aright separation or
conjunction. Mast. I will very willingly answer you, therefore
mind what I say, and conceal it. After you have separated the
spirit and soul from its body, (understand the aerial essences,)
then return the quantitative form to its first principle, after the
manner of Union, and immediately the body will receive its
soul as nature will receive nature. Then proceed to its regimen,
and imbibe its water so long, till its earth or quintessence flow
a-top, and has drunk up its water; then may est thou command
its earth to encrease. ScJi<>t. Thanks, good Sir, I desire further
to know, whether presently after that earth, which you call its
quintessence, has flowed atop, it will tinge ? Mast. I'll satisfy
your desire, son : that conduction which is called the quintes-
sence is a simple bod}', which contains not the motions of the
elements, as other elementary bodies do. The reason is, because
that body of the elements is called the super- addition, as being
extracted from them. If you would arrive to the perfection of
the elixir, so that it may be of such great power as to transub-
stantiate every thing conjoined to ha self, you must by no means

32S Alchemical Treatises.

do so, unless hr often repeating its solution. — Such is the man-
ner of our solution.

5. After our stone is by virtue of our fire become most pure
and white, and without any dross, then convert it into a subtile
powder in one stone, and dissolve with our most bright and C03-
lestiaj vinegar. Then is it dissolved into a most clear, physical;
and (as it were) fountain water. Then after our stone is thus
dissolved, distil according to our way of distillation, and coajjii-
late in the fire by a gentle heat. And lastly, after coagulation,
calcine as it ought, as I have often told you: and know that in
the first dissolution of the stone, one part converts an hundred
parts into pure gold. And this is our solution, the secret of
secrets. Schol. Loving master, how great are the works
of God \ And how gracious is he to bestow such gifts on his
children ! For me, I cannot but give you eternal thanks, who
am by your instruction brought to the end of the work. I have
no need now any more to be sad, for my heart is replenished with
alljov. I must needs confess how very much they err, who go
aiot this way to \-ork; for some work on salts, aloms, borax, hair,
urine, shecps blood, on aqua fortis, on spirits extracted from
«Xold, arsenic, magnesia, auripigment, honey, fat, &c. nor can
I but pity them, knowing thai I myself once worked on them.
But now I consider what you have been pleased to say, viz. —
That the stone is extracted alone from the mercury of the philo-
sophers, which mercury is physical not vulgar, as that is which
is dug out of the earth. But our mercury contains a body, soul
and spirit, as you, worthy Sir, have taught me at the beginning
of this discourse. Let me intreat you then to satisfy me in one
point more, and by your benignity, I have everything sufficient
to proceed as I desire, that is, viz. Whether in multiplication of
the stone, the stone is not to be begun again from the \ery be-
sinning, and to be so loasr and tedious a time about as at first,
or how, ? Mast. I will answer you to this, two ways, theologi-
cally and physically. First, theologically. In Genesis, Chap. G,
says God, Let us make man after our similitude and image. But
he did not therefore create man alone to increase and multiply. —
No (he did not, nor could he,) but to that intent he created a
woman also, that retaining the seed of generation they might
multiply, till the end of the world. In like manner it is also in
our Magistery, for sol retains its sulphur, (i. e. its seed,) to ge-
nerate gold according to its Nature, as Luna her seed, (i. e. her
sulphur,) to generate silver. Such is our and the philosophers
sulphur, which is not found upon the earth, unless in these bo-
dies from which it is extracted. Our mercury then is the fer-
mentation of this sulphur; for from its seed is to be had the fruit
of its ferments. It is measured, and the fruit thereof is gathered,
and so without ceasing for ever. Schol. Pray Sir, let me know
more fully.

Arish-cus. 329

Mast. Very willingly, my son, Thou shalt then multiply the
stone after its multiplication, R. its weight of the extracted
water, and well mix, (de servo) well washed of its regimem, and
this without confluxion; and be careful in this composition, lest
it conflux then after commixion, place wisely in balneo, (i. e. in
a gentle heat,) then dissolve all together in the milky water, which
water is lac virginis, and acetum philosophorum ; and let this be
done for the space of one month, and with discretion ; then you
may permit it to elevate towards the heavens, and become vola-
tile*. Afterwards that you see it beautified by such an elevation,
command it to descend into the earth, and then it will be a fluid
and flowing stone, (& hoc in gradu regiminis mensura) and fhen
will your stone be multiplied. Then divide into two parts, re-
serve one for present use, the other for augmentation ; but first
of all make the stone pure and fixed by ascention, and the stone
fixed by descending into the earth. Then dissolve the fixed in
pure and clear distilled vinegar so Long, until it convert mercury,
and all other imperfect metals into sol and lune (much excelling
the common sort,) so wilt thou have the honour and glory of
this world, and all obscurity will fly from thee. Therefore, my
son, I beg one thing from thee, viz. That from thy whole heart
thou love God, who hath by me, unworthy of the least of his
mercies, bestowed the knowledge of this magistery on thee.

s s

ROGER BACON.

Root of the World.

1. The bodies of all natural things being as well perfect as im-
perfect from the original of time, and compounded of a qua-
ternity of elements or natures, viz. fire, air, earth, water, arc
conjoined by God Almighty in a perfect unity. In these four
el ements is hid the secret of philosophers. The earth and wa-
ter give corporeity and visibility ; the fire and air, the spirit
and invisible power, which cannot be seen or touched but in the
other two. When these four elements are conjoined, and made
to exist in one, they become another thing ; whence it is evi-
dent, that all things in nature are composed of the said elements,
being altered and changed.

2. So saith Rhasis, simple generation, and natural trans-
formation is the operation of the elements. But it is necessary,
that the elements be of one kind, and not divers, to wit, simple:
for otherwise neither action nor passion could happen between
them. So saith Aristotle, there is no true generation, but of
things agreeing iu nature. So that things be not made but ac-
cording to their natures. The elder' or oak trees will not bring
forth pears; nor can you gather grapes of thorns, or figs of
thistles, things bring not forth, but only their like, or what
agrees with them in nature, each tree its own fruit.

3. Our secret therefore is to be drawn only out of those things
in which it is. You cannot extract it out'of stones or salt, or
other heterogene bodies : neither salt nor alum enters into our
mystery. But as Theophrastus saith, the philosophers disguise
with salts and alums, the places of the elements. If you prudently
desire to make our elixir, you must extract it from a mineral
wot. For as Geber saith, you must obtain the perfection of the
matter from the seeds thereof. Sulphur and mercury are the
mineral roots, and natural principles, upon which nature herself
acts and works in the mines and caverns of the earth, which are
viscous water, and subtil spirit running through the pores, veins,
and bowels of the mountains. Of them is produced a vapour or
cloud, which is the substance and body of metals united, as-
cending, and reverberating upon its own proper earth, (as Ge-
ber sheweth) even till by a temperate digestion through the
space of a thousand years, the matter is fixed, and converted into
a mineral stone, of which metals are made.

Bacon. 331

4. In the same manner sol, which is our sulphur, being
reduced into mercury by mercury, which is the viscous water
made thick, and mixed with its proper earth, by a temperate
decoction and digestion, ariseth the vapour or cloud, agreeing
111 nature and substance with that in the bowels of the earth. —
This afterwards is turned into most subtil water, which is called
the soul, spirit., and tincture, as we shall hereafter shew. When
this water is returned into the earth, out of which it was drawn,
and every way t preads through or is mixed with it, as its pro-
per womb, it becomes fixed. Thus the wise man does that by
art in a short time, which nature cannot perform in less than
the revolution of a thousand years. Yet notwithstanding, it is
not we that make the metal, but nature herself that does it. —
Nor do or can we change one thing into another ; but it is na-
ture that changes them. We are no more than mere servants
in the work Therefore Med us in Turba Philosophorum, saithj
our stone naturally contains in it the whole tincture. It is per-
fectly made in the mountains and body of the earth; yet of itself,
without art, it has no life or power whereby to move the
elements.

5. Choose then the natural minerals, to which, by the advice
of Aristotle, add art ; for nature generates metalline bodies of
the vapours, clouds, or fumes of sulphur and mercury, to which
all the philosophers agree. Know therefore the principles upon
which art works, to wit, the principles or beginnings of metals ;
for he that knows not these things shall never attain to the per-
fection of the work. Geber saith, he who has not in himself the
knowledge of the natural principles, is far from attaining the
perfection of the art ; being ignorant of the mineral root upon
which he should work. Geber also farther saith, that our art
is only to be understood and learned through the true wisdom
and knowledge of natural things : that is, with a wisdom search-
ing into the roots and natural principles of the matter. Yet saith
he, my son, I shew thee a secret, though thou knowest the prin-
ciples, yet therein thou canst not follow nature in all things. —
Herein some have erred, in essaying to follow nature in all her
properties and differences. •

6. The second principle of our stone is called mercury, which
some philosophers call, as it is simple of itself, a stone. One
of them said, this is a stone, and no stone, and that without
which, nature never performs, any thing ; which enters into, or
is swallowed up of other bodies, and also swallows them up.
This is simply argent vive, which contains the essential power,
which explicates the tincture of our elixir or philosophers stone.
Therefore saith Rhasis, such a thing may be* made of it which
exceedeth the highest perfection of nature. For it is the root
of metals, harmonizes with them, and is the medium that expli-
cates and conjoins the tinctures. For it swallows up that wltich

332 Alchemical Treatises.

is of its own nature and production ; but rejects what is fo-
reign and heterogenic : being of an uniform substance in all its
parts. Wherefore our stone is called natural, or mineral, ve-
getable, and animal, for it is generated in the mines, and is the
Biother or womb of all metals, and by projection converts into-
metals ; it springs or grows like a vegetable, and abounds with
lifelike an animal, by piercing with its tincture, like spirit and
life, every where, and through all particles.
i 7. Morien saith, this stone is no stone that can generate a
jiving creature. Another saith, it is cast out upon the dung-
hill as a vile thing, and is hidden from the eyes or understand-
ings of ignorant men. AlsoinLibro Speculi Alchemiae, it is said,
our stone is a thing rejected, but found in dunghills (i. e. in
putrefaction, or the matter being putrified) containing in itself
line four elements^ over which it triumphs, and is certainly to
be perfected by human industry. Some make mercury of lead,
$hus : — R. lead, melt it six or seven times, and quench it in
salt armoniac dissolved, of which take three lb. ; of sal vitriol,
one lb. ; of borax, half lb. mix, and digest forty days in igne phi-
losophorum. So have you mercury, not at all differing from the
natural. But that is not fit for our work, as the mineral i*,
Jf you have any understanding, this caution may sufficiently in-
struct you.

8. This is a great and certain truth, that the clean ought to
be separated from the unclean ; for nothing can give that which
it has not. Fot the pure substance is of one simple essence, void
of all heterogeneity ; but that which is impure and unclean, con-
sists of heterogene parts, is not simple, but compounded (to wit
■of pure and impure) and apt to putrify and corrupt. There-
fore let nothing enter into your composition, which is alien or fo-
reign to the matter, as all impurity is; for nothing goes to. the
composition of our stone, that proceedeth not from it neither in-
part nor in whole. If any strange or foreign thing be mixed with;
it, it is immediately corrupted,- and by that corruption your work
becomes frustrate.

9. The citrine bodies, as sol, &c. you must purge by calci-
nation or cementation; and it is then purged or purified if it be
line and florid. The metal being well cleansed, beat it into thin
plates or leaves* a3 is leaf gold, and reserve them for use- The
white liquor, as mercury, contains two superfluities, which must
necessarily be removed from it, viz. its fetid carthiness, which
hinders its fusion; and its humidity, which causes its flying-
1 he earthiness is thus removed. Put it into a marble or wooden
mortar, with its equal weight of pure fine and dry salt, and »
little vinegar. Grind all with the pestal, till nothing of the mat-
ter appears, bat the whole salt becomes very black. Wash this
whole matter with pure water, till the salt is dissolved ; thisfilthy
water decant, and put to the mercury again as much more sate

Bacon. 333

and vinegar, grinding it as before, and washing it with fair
water, which work so often repeat, till the water comes clear
from it, and that the mercury remains pure, height and clear,
like a Venice looking-glass, and of a celestial colour. Then
strain it through a linen cloth three or tour times doubled, two
or three times, into a glass vessel, till it be dry. The propor-
tion of the parts is as '24 to 1. There are 24 hours in a
natural day, to winch add one, and it is 25, to wit, the rising of
the sun. To understand this, is wisdom, as Gebcr saith. —
Endeavour through the whole work, to overpower the mercury
in commixtion. Rhasis saith, those bodies come nearest to per-
feciion, whieh contain most argent vive. He tardier saith, that
the philosophers hid nothing but weight and measure, to wit,
the proportions of the ingredients, which is clear, for that none
of them all agree one with another therein, whieh causeth great
error. Though the matters be well prepared and well mixed,
without the proportions or quantities of the things be just, and ac-
cording to the reason of the work, you will miss of the truth, or
the end, and lose all your labour; you will not indeed bring any
thing to perfection. And this is evident in the examination :
when there is a transmutation of the body, or that the body
is changed, then let it be put into the cineritium or test, and then
it will be consumed, or otherwise remain, according as the
proportions are more or less than just ; or just as they ought
to be. If they be right and just, according to the reason of that,
your body will be incorruptible and remain firm, without any
loss, through all essays and trials ; you can do nothing in this
work without the true knowledge of this thing, whose foundation
is natural matter, purity of substance, and right reason or pro-
portion

10. Euclid the philosopher, and a man of great under-
standing, advises to work in nothing but in sol and mercury;
which joined together, make the wonderful and admirable phi-
losophers stone, as Rhasis saith. White and red both pro-
ceed from one root ; no other bodies coming between them.
But yet the gold, wanting mercury, is hindered from working
according to his power. Therefore know that no stone, nor
pearl, or other foreign thing, but this our stone, belongs to
this work. You must therefore labour about the dissolution of
the citrine body, to reduce it into its first matter. For as
Rhasis saith, we dissolve gold, that it may be reduced into its
first nature or matter that is into mercury. For being broken
and made one, they have in themselves the whole tincture both
of the agent and patient. Wherefore saith Rhasis, make a
marriage (that is a conjunction) between the red man, and his
white wife, and you shall have the whole secret.

11. The same saith Merlin .- if you marry the white woman
to the red man, they will be conjoined and embrace one another,

334 Alchemical Treatises.

and become impregnated. By themselves they are dissolved,
and by themselves they bring forth what they have conceived,
whereby the two are made but one body. And truly our dis-
solution, is only the reducing the hard body into a liquid form,
and into the nature of argent vive, that the saltness of the sul-
phur may be diminished Without our brass then be broken,
ground, and gently and prudently managed, till it will be re-
duced from its hard and dense body, into a thin and subtil spirit,
you labour in vain.

12. And therefore in the Speculum Alchemias, it is said,
the first work is the reducing the body into water, that is, into
mercury. And this the philosophers called dissolution, which
is the foundation of the whole art. This dissolution makes the
body of an evident liquidity, and absolute subtilty ; and this is
done by a gentle grinding, and a soft and continued assation or
digestion. Wherefore saith Rhasis, the work of making our
stone is, that the matter be put into its proper vessel, and con-
tinually decocted and digested, until such time as it wholly as-
cends, or sublimes to the top thereof. This is declared in
Speculum Philosophorum. The philosophers stone is converted
from a vile thing, into a precious substance; for the semen solaro
is cast into the matrix of mercury, by copulation or conjunction,
whereby in process of time they be made one. Also, that when
it is compounded with the like, and mercurizated, then it shall
be the springing bud. For the soul, the spirit, and the
tincture may then be drawn out of them by the help of a
gentle fire.

13. Therefore saith Aristotle, the true matters or principles
are not possible to be transformed or changed by the most
learned in alcliemie, except they be reduced into their first mat-
ter. And Geber saith, all ought to be made of mercury only ;
for when sol is reduced to its first original or matter, by mer-
curv, then nature embraceth nature. And then it will be easy
to draw out the subtil and spiritual substance thereof; of which
Alkindus saith, take the things from their mines, and exact or
subtilize them, and reduce them to their roots, or first matter,
which is lumen luminum. And therefore, except you cast out
the redness with the whiteness, you will never come to the ex-
alted glory of the redness. For Rhasis saith, he that knows
how to convert sol into lima, knows how to convert luna into sol.
Therefore saith Pandophilus, in Turba Philosophorum, he that
prudently draws the virtue or power from sol, and his shadow,
shall obtain a great secret. Again it is said, without sol, and
his shadow, no tinging Virtue or power is generated. And
whosoever it is that shall endeavour to make a tinging or co-
louring tincture, without these things, and by any other means,
he errs, and goes astray from truth; to his own hurt, loss and
detriment,

Bacon. 335

14-. The vessel for our stone is but one, in which the whole
magistery or elixir is performed and perfected ; this is a cu-
curbit, whose bottom is round like an egg, or an urinal, smooth
within, that it may ascend and descend the more easily, covered
"with a limbeck round and smooth every where, and not very
high, and whose bottom is round also like an egg. Its largeness
ought to be such, that the medicine or matter may not fill above
a fourth part of it, made of strong double glass, clear and trans-
parent, that you may see through it, all the colours appertaining
to, and appearing in the work; in which the spirit moving con-
tinually, cannot pass or fly away. Let it also be so closed, that
as nothing can go out of it, so nothing can enter into it ; as
Lucas saith, lute the vessel strongly with lutum sapiential, that
nothing mavget in or go out of it. For if the flowers, or matter
subliming, should breath out, or any strange air or matter
enter in, yonr work will be spoiled and lost.

15. And tliough the philosophers oftentimes say, that the
matter is to be put into the vessel, and closed up fast, yet it is
sufficient for the operator, once to put the said matter in, once
to close it up, and so to keep it even to the very perfection and
finishing of the work. If these things be often repeated, the
work will be spoiled. Therefore saith Khasis, keep your vessel
continually close, encompassed with dew, which demonstrates
what kind of heat you are to use, and so well luted that none of
the flowers, or that which sublimes, may get out, or vanish in
vapour or fume. And in Speculum Alchemiae, it is said, let th«
philosophers stone remain shut within the vessel strongly,
until such time that it has drunk up the humidity ; and
let it be nourished with a continual heat till it becomes
white.

16. Also another philosopher, in his Breveloquium saith,
*s there are three things in a naturalegg, viz. the shell, the
white, and the yolk, so likewise there are three things corres-
ponding to the phi fosophers stone, the glass vessel, the white
liquor, and the citrine body. And as of the yolk and white,
with a little heat, a bird is made, (the shell being whole, until
the coming forth' or hatching of the chicken ;) so is it in the
work of the philosophers stone. Of the citrine body, and white
liquor, with a temperate or gentle heat is made the avis hermetis,
or philosophers bird.

17. The vessel being well and perfectly closed, and never so
much as once opened till the perfection or end of the work ; so
that you see the vessel is to be kept close, that the spirit may
not get out and vanish. Therefore saith Rhasis, keep thy ves-
sel and its junctures close and firm, for the conservation of the
spirit. And another saith, close thy vessel well, and as you are
not to cease from the work, or let it cool, so neither are you to
make too much haste, neither by too great a heat, nor too soon

336 ^Alchemical Treatises.

opening of it. You must take special care that the humidity,
■which is the spirit, gets not out of the vessel ; for then you will
have nothing but a dead bod}' remaining, and the work will come
to nothing. Socrates saith, grind it with most sharp vinegar,
till it grows thick, and be careful that the vinegar be not turned
into funic, and perish.

IS. The philosophers have described in their books a two-
fold fire, a uiojst and a dry. The moist fire they called the warm
horse belly : in the which, so long as the humidity remains, the
heat is retain ed ; but the humidity being consumed, the heat
vanishes and ceases, which heat being small, seldom lasts above
five or six days ; but it may be conserved and renewed, by cast-
ing upon it many tunes urine mixed with salt. Of this fire speaks
Phiiares the philosopher : the property of the fire of the horse
belly, is, not to destroy with its dryness the oil, but augments
it with its humidity ; whereas other lire would be apt to con-
sume it.

19. Senior the philosopher saith, dig a sepulchre and bury
the woman with her man, or husband, in horse-dung, or balneo
of the same heat, until such time as they be intimately conjoined
or united. Altudonus the philosopher saith likewise, you must
hide your medicine in horse-dung, which is the /ire of the phi-
Josophers ; for this dung is hot, moist, and dark, having a hu-
midity in itself, and an excellent light, or whiteness. There is
no other tire comparable to it in the world, excepting only the
natural heat of a man, or woman's body. This is a secret..
The vapour of the sea not burned, the blood of man, and the
blood of tire grape is our red fire.

20. The dry fire is the fire of the bodies themselves; and the
inflammability of every thing able to be burned. Now the go-
vernment of these fires is thus : the medicine of the white ought
to be put into the moist fire, until the complement of the white-
ness shall appear in the vessel. For a gentle fire }s the conser-
vation ot the humidity. Therefore saith Pandolphus, you are
to understand that the body is to be dissolved with the spirit; —
with which they are mixed by an easjr and gentle decoction, so
that the body may be spiritualized by it. Ascanius also saith,
a gentle fire gives health, but too much or great a heat will
not conserve or unite the elements, but on the contrary divide
them, waste the humidity, and destroy the whole work.

HI. Therefore saith Rhasis, be very diligent and careful in
the sublimation and liquefaction of the matter, that you increase
not your fire too much, whereby the water may ascend to the
highest part of the vessel. For then wanting a place of re-
frigeration, it will stick fast there, whereby the sulphur of the
elements will not be perfected. For indeed in this work, it is
necessary that they be many times elevated, or sublimed, and
depressed again. And the gentle or temperate fire is that

Baccm. 337

cnl\ which completes il.c mixture, makes thick, and perfects
fi.e work. Therefore saith Bolulphus, that gentle fire,
which is the white fire of the philosophers, is the greatest and
moai principal matter of the operation of the elements, Khasis
qlso saith, burn, our lu-ass with a gentle fire, such as is that of a
lien for tbehafcening of.eggs, until the body be broken, and the
vine tare extracted, for with an easy decoction, the water is
congeale^, and the humidity which eorrupteth, drawn out; —
and i.n drying; the "burning is avoided. The happy prosecution
of the whole work, consists in the exact temperament of the fire :
therefore .beware of too much heat, lest you come to solution
before (he time, viz. before the matter is ripe ; for that will
brufg you to despair of attaining the end of your hopes. —

' » » • 1 1 • 11 Jl

Wherefore saith he, beware of too much fire, for it it be kindled
.before the time, the matter will be red, before it comes to ripe-
ness and perfection, whereby it becomes like an abortion, or the
unripe fruit of the womb ; whereas it ought to be first white,
then red, like as the fruits of a tree, a cherry is first white, then
red, when it. comes to its perfection.

22. And that he might indig-itate a certain time, of decoction,
he saith, that the dissolution of the body, and coagulation .or
congelation of the spirit, ought to be done, by .an* easy de-
coction in a gentic fire, and "a moist putrefaction, for the space
of one hundred and forty days. To which Orsolen assents saying,
in the beginning of the mixture, you ought to mix the elements,
being sincere and made pure, clean, and rectified with' a gentle
fire, by a slow and natural digestion, and to beware of too much
fire, till you know they are conjoined. Bonellus also saith,
that by a temperate and gentle heat continued, you must make
the pure and perfect body.

23. You ought to put "on courage, resolution, and constancy,
in attempting this great work, IcsX you err, and be deceived,
sometimes following or doing one thing, and then another.
For the knowledge of this art consisteth not in the multiplicity,
or great number of things, but in unity; our stone is but one,
the matter is one, and the vessel is one : the government is one,
and the disposition is one. The whole art and work thereof is
one, and begins in one manner, and in one manner it is
finished.

24. Notwithstanding the philosophers have subtily delivered
themselves, and clouded their instructions with amigmatical and
typical phrases and words, to the end that their art might not
only be hidden and so continued, but also be had in the greater
veneration. Thus they advise to decoct, to commix, and to
conjoin ; to sublime, to bake, to grind, and to congeal ; to
make equal, to putrify, to make white, and to make red ; of all
which things, the order, management, and way of working is all
pne, which is only to decoct. And therefore to grind is to de-

Tt

338 Alchemical Treatises.

coct, of which you are not to be weary, saith Rhnsis : digest
continually, but not in haste, that is, net with too great a fire ;
cease not, or make no intermission in your work, follow not the
artifice of sophisters, but pursue your operation, to the comple-
ment and perfection thereof.

25. Also in the Rosary it is advised, to be cautious and
watchful, lest your work prove dead or imperfect, and to con-
tinue it with a long decoction. Close up well thy vessel, and
pursue to the end. For there is no generation of things, but by
putrefaction, by keeping out the air, and a continual internal
motion, with an equal and gentle heat. Remember when yen
»re in your work, all the signs and appearances which arise in
every decoction, for they are necessary to be known and under-
stood in order to the perfecting the matter. You must be sure to
be incessant and continual in your operation, with a gentle fire,
to the appearing of the perfect whiteness, which cannot be if
you open the vessel, and let out the spirit. From whence it is
evident, that if you manage your matter ill, or your fire be too
great, it ought to be extinguished. Therefore saith Rhasis, pur-
sue your business incessantly, beware of instability of mind,
and too great expectations, by a too hasty and precipitate pur-
suit, lest you lose your end. But as another philosopher snith,
digest, and digest again, and be not weary ; the most exquisite
and industrious artist can never attain to perfection by too much
baste, but only by a long and continual decoction and digestion,
for so nature works, and art must in some measure imitate
nature.

2C T lis then is the thing, that the vessel with the medicine
be put in o a moist fire; to wit, that the middle or one half of the
vessel be in a moist fire, or balneo, of equal heat with horse-
dung, and the other half out of the fire, that you may daily look
into it. And in about the space of forty days, the superficies or
upper part of the medicine will appear black as melted pitch ;
and this is the sign, that the citrine body is truly converted into
mercury. Therefore saith Bonellus, when you see the black-
ness of the water to appear, be assured that the body is made
liquid. The same thing sail lr Rhasis ; the disposition or ope-
ration of our stone is one, which is, that it be put into its
vessel and carefully decocted and digested, till such time a&
the whole body be dissolved and ascended. And in another
place he saith, continue it upon a temperate or gentle balneo,
so long till it be perfectly dissolved into water, and made im-
palpable, and that the whole tincture be extracted into the
blackness, which is the sign of its dissolution. Lucas also
assureth us, that when we see the blackness of the water in all
things to appear, that then the body is dissolved, or made liquid.
This blackness the philosophers called the first conjunction ; —
for then the male and female are joined together, and it is the
sign of perfect mixtion.

Bacon. 339

27. Yet notwithstanding, the whole tincture is not drawn
out together ; but it goes out every day, by little and little, until
by a great length of time, it is perfectly extracted, and made
complete. And that part of the body which is dissolved, ever
ascends or rises to the top, above all the other undissolved matter
which remains yet at bottom. Therefore saith Avicen, that
which is spiritual in the vessel ascends up to the top of the mat-
ter, and that which is yet gross and thick, remains in the bot-
tom of the vessel. This blackness is called among the philoso*
phers by many names, to wit, the fires, the soul, a cloud, the
raven's-head, a coal, our oil, aqua vitae, the tincture of redness,
the shadow of the sun, black bras.;, water of sulphur, and by
many other names.

°28. And this blackness is that which conjoineth the body with
the spirit. Then saith Rhasis, the government of the fire being
observed for the space of forty days, both (to wit the white
liquor, and the cilrine body) are made a permanent or fixed
water, covered over with blackness ; which blackness, if rightly
ordered, cometh to its perfection in forty days space. Of which
another philosopher saith, so long as the obscure blackness ap-
peareth, the woman hath the dominion ; and this is the first
conception or strength of our stone ; for if it be not first black,
it shall never be either white or red. Avicen saith, that heat
causeth blackness first, in a moist body; then the humidity
being consumed, it putteth off or loseth its blackness ; and as
the heat encreaseth, "or is continued, so it grows white. Lastly,
by a more inward heat, it is calcined into ashes, as the philoso-
phers teach.

29. In the first decoction, which is called putrefaction, our
stone is made ail black, to wit, a black earth, by the drawing
out of its humidity ; and in that blackness, the whiteness is
hidden. And when the humidity is reverted upon the black-
ness again, and by a continued soft and gentle digestion is made
fixed with its earth, then it becomes white. In this whiteness,
the redness is hidden ; and when it is decocted and digested by
augmentation and continuance of the fire, that earth is changed
into redness, as we shall hereafter teach.

30. Now let us return to the black matter in its vessel, con-
tinually closed. Let this vessel I say, stand continually in the
moist fire, till such time as the white colour appears, like to a
white moist salt. The colour is called by the philosophers
arsenic, and sal armoniac ; and some others call it, the thing
without which no profit is to be had in the work. But inward
whiteness appearing in the work, then is there a perfect con-
junction, and copulation, of the bodies in this stone, which is
indissoluble. And then is fulfilled that saying of Hermes, the
thing which is above, is as that which is beneath; and that
which is beneath, is as that which is above, to perform the

340 Alchemical Treatises.

mystery of this matter. Ph ares saith, seeing tke whiidaess ap-
pearing above in the vessel, you may be certain, that in that
whiteness, the redness lies hid ; but before it becomes white?
you will find many colours to appear. Therefore saitlj Pio-
medes, decoct the male and the (female or) vapour together,
until such time as they shall become one dry body; for except
they be dry, the divers or various colours will not appear.—
For it will ever be black, whilst that humidity or moisture has*
the dominion; but if that be once wasted, then il emits divers
colours, after many and several ways.

31. And many times it shall be changed from colour to colour,,
till such times as it comes fo the fixed whiteness. Syp.bn saith,
all the colours of the world' will appear' in it when the black
humidity is dried up. But value none of these colours, for they
be not the true tincture : yea many times it becomes citrine and
reddish, and many times it is dried, and becomes liquid again,
before the whiteness will appear. Now all this while the spirit
is not perfectly joined with the body, nor will it be joined or fixed
but in the white colour. Astanus saith, between the white and
the red appear all- colours, even to the utmost imagination. —
For the varieties of which the philosophers hove given various
names, and almost innumerable ; some for obscuring it, and
some for envy sake. The cause of the appearance of such variety
of colours in the operation of your medicine, is from the exten-
sion of the blackness; for as much as blackness and whiteness
be the extreme colours, ail the other colours are but means bc-
tween them. Therefore as often as any degree or portion of
blackness descends, so often another and another colour appears,,
until it comes to whiteness.

32. Now concerning; the ascending and descending of the mc-
dicine, Hermes saith, it ascends from the earth into heaven,
and again descends from heaven to the earth, whereby it may
receive both the superior strength, and the inferior. Moreover
this you are to observe, that if between the blackness and the
whiteness, there should appear the red or citrine colour, you are
not to look upon it or esteem it, for it is not fixed, but will va-
nish away. There cannot indeed be any perfect and fixed red-
ness, without it be first white. Wherefore saith Rhasis, no man
can come from the first to the third, but by the second. From
whence it is evident, that whiteness must always be first looked
Jbr, after the blackness, and bclbre the redness ; for as much as
it is the complement of the whole work. Then after this white-
ness appears, it shall not be changed into any true or stable co-
lour, but into the red* Thus have we taught you to make the
white; it remains now that we elucidate the red.

33. The mutters then of the white and red, among themselves
differ not in respect to their essence; but the red elixir needs
more subiilization, and longer digestion, and a hotter hre in tlie

Bacon, 341

course of tlie operation, than the white, bec?mso the end of
{lie white work, is the beginning of the red work ; and that
which is complete in the one, is to be begun in the other. —
Therefore without you make the white elixir first, make the mat-
ter become first white, you can never come to the red elixir,
fhat which is indeed the true red : which how it is to be per-
formed, we shall briefly shew! The medicine for the red ought
to be put into our moist tire, until the White colour aforesaid
appear, a iter wards take out the vessel from the fire, and put it
into another pot with sifted ashes made moist with water, to
about half lull, in which let it stand up to the middle thereof*
making under the earthen pot a temperate dry fire, and that
continually, but the heat of this dry fire ought to be double
at the least, to what ft was before, or than the heat of the moist
fire, by the help of this heat, the white medicine receiveth the
admirable tincture of the redness,

34. You cannot err if you con I inuc the dry fire. Therefore
Rhasis saith, with a dry fire, and a dry calcination, decoct the
dry matter, tiil such time as it becomes in colour, like to Ver-
million or cinabar. To the which you shall not afterwards put
to complete it, either water, or oil, or vinegar, or any other
thing. DecoCt the red matter, or medicine ; the more red it is,
the more worth it is, and the more decocted it is, the more red
it is. Therefore that which is more decocted, is the more pre-
cious and valuable.

35. Therefore you must burn it without fear in a dry fire,
until such time as it is clothed with a most glorious red, or a pure
vermillion colour. For which cause Epictus the philosopher
saith, decoct the white in a red hot furnace, until such time as it be
clothed with a purple glory. Do not cease, though the redness
be somewhat long, betbre it appears. For as I have said, the
fire bemg augmented, the first colour of whiteness will change
into red. Also when the citrine shall first appear, among those
colours, yet that colour is not fixed. But not long after it,
the red colour shall begin to appear, which ascending to the
height, your work will indeed be complete. As Hermes saith in
Turba, between the whiteness and the redness, one colour only
appears, to wit, citrine, but it changes from the less to the more.
Maria, also saith, when you have the true white, then follows
the false and citrine colour ; and at last the perfect redness itself.
This is the glory and the beauty of the whole world.

36. Our medicine, or clixi.-, is multiplied after a two-fold
manner, viz. 1. By dissolution. 2. By fermentation. By dis-
solution, it is augmented two manner of ways, first, by a greater
or more intense heat ; secondly, by dew, or the heat of a
balneum roris. The dissolution of heat is, that you take
medicine put into a glazed vessel, or boil or decoct it in pur
moist fire for seven days or more, until the medicine be dissolved
into water, which will be without much trouble. The dissolution

342 Alchemical Tixatiscs.

by dew, or balneum roris, is, that you take the glass vessel
with the medicine in it, and hang it in a brazen or copper pot,
with a narrow inouth, in which there must be water boiling, the
mouth of the vessel being in the mean season shut, that the as-
cending vapours of the boiling water may dissolve the medicine.
But note, that the boiling water ought not to touch the glass
vessel, which contains the medicine, by three or four inches,
and this dissolution possibly may be done in two or three days.
After the medicine is dissolved, take it from the fire, and let it
cool, to be fixed, to be congealed, and to be made bard or
dried ; and so let it be dissolved many times; for so much the
often er it is dissolved, so much the more strong, and the more
perfect it shall be. Therefore Bonellus saith, when the ass,
brass, or laten is burned, and this burning many times reiterated,
it is made better than it was ; and this solution is the subtiliza-
tion of the medicine, and the sublimation of the virtues
thereof.

37. So that the oftener it is sublimed and made subtil, so
much the more virtue it shall receive; and the more pene-
trative shall the tincture be made, and more plentiful in
quantity ; and the more perfect it is, the more it shall trans-
mute. In the fourth distillation then, it shall receive such a
virtue and tincture, that one part shall be able to transmute a
thousand parts of the cleansed metal into fine gold or silver,
better than that which is generated in the mines. Therefore
saith Rhasis, the goodness or excellency of the multiplication
hereof depends only on the reiteration of the dissolution and
fixation of the perfect medicine. For so much the oftener
the work is reiterated, so much the more fruitful it will bej
and so much the more augmented. So much the oftener you
sublime it, so much the more you increase it ; for every time
it is augmented in virtue, and power, and tincture, one more
to be cast upon a thousand ; at a second time upon ten thou-
sand ; at the third time upon one hundred thousand ; at the
fourth time upon a million. And thus you may increase its
power by the number of the reiterations, till it is almost infinite.
Therefore saith Meredes the philosopher, know for certain, that
the oftener the matter or stone is dissolved and congealed, the
more absolutely and perfectly the spirit and soul are conjoined
and retained. And for this cause, every time the tincture
is multiplied, after a most admirable and inconceivable
manner.

38. Our medicine is multiplied by fermentation : and the fer-
ment for the white is pure luna, the ferment for the red is pure
fine sol. Now cast one part of the medicine upon tweuty
parts of the ferment, and all shall become medicine, elixir,
or tincture : put it on the fire in a glass vessel, and seal it so
tliat no air go in or out. dissolve and subtilize it, as oft as you

Bacon. 343

j/lease, even as you did for making of the first medicine. And
one part of this second medicine, shall have as much virtue and
power, as ten parts of the former. Therefore saith Rhasis,
now have we accomplished our work by that which is hot and
moist, and it is become equally temperate: and whatsoever is
added or put to it shall become of .he same temperament and
virtue with it. You must then conjoin it, that it may generate
its like; yet you must not join it with any other that it might
convert it to the same, but only with that very same kind, of
whose substance it was in the beginning.

39. For in speculo Terra? spiritualis, it is written, that the
elixir is figured in the bod}-, from whence it was taken in the
beginning, when it was to be dissolved. That is to say, to dis-
pose, marry or conjoin that earth revived, and in its soul pu-
rified by commixtion of its first body from whence it took be-
ginning. Also in libro gemmae salutaris, it is said, that the
white work needs a white ferment; which when it is made white,
is white ferment also : and when it is made red, is the ferment of
redness. And so the white earth is ferment of ferment : for
when it is conjoined with luna; or shall be made a medicine, it
is to cast upon mercury, and every imperfect metal ine body, to
be converted into luna. And to the red, ought sol to be joined ;
and it will become a medicine or tincture, to project upon mer-
cury, or upon luna.

40. Rhasis also saith, you must now mix it with argent vive,
white and red, after their kind ; and be so chained that it flies
not away. Wherefore we command argent vive to be mixed i
with argent vive, until one clear water be made of two argent
vives compounded together. But you must not make the mix-
ture of them, till each of them apart or separately be dissolved
into water: and in the conjunction of them, put a little of the
matter upon much of the body, viz. first upon four; and it shall
become in a short, time a fine powder, whose tincture shall be
white or red. This powder is the true and perfect elixir or
tincture, and the elixir or tincture, it is truly a simple powder.

41. Egidius also saith, to solution put solution, and in dis-
solution put desiccation, viz. make it dry, putting all together
to the fire. Keep entire the fume or vapour, and take heed that
nothing thereof fly out from it. Tarry by the vessel and behold
the wonders, how it changes from colour to colour, in less space
than an hours time, till such time as it comes to the signs of
whiteness or redness. For it melts quickly in the fire, and con-
geals in the air. When the fume or vapour feels the force of
the hre, the fire will penetrate into the body, and the spirit will
become fixed, and the matter made dry, becoming a body fixed
and clear or pure and either white or red. This powder is the
compleat and perfect elixir or tincture ; now you may separate
or take, it from the fire, and let it cool.

*44 Alchemical Treatises.

4-?. And first, part of it projected upon 1000 parts of any
metalline body, transmutes it into fine gold or silver, . according
as your elixir or tincture is for the ret! or the white. From
w hat has been said, it is manifest an d evident, that if you do
Dot congeal argent vive, making it to bear or endure the fire,
and then conjoining it with pure silver, you shall never attain to
the whiteness. And if you make not argent vive red, and so as
it may endure the greatest fire, and then conjoin it with pure Hue
gold, you shall never attain to the redness. And by dissolution,
viz. by fermentation, your medicine, elixir, or tincture, may be
rnultiplic-cl infinitely.'

4fl. Now you must understand that the elixir or tincture, give$
fusion like wax: for which cause saith RHasis, our medicine
ought of necessity be of a subtle substance, and most pure, cleav-,
ing to mercury, of its nature, and of most easy and thin liqui-
faction, fusion, or melting, alter the manner of water. Also yq,
the book, called Omne datum Optimum, it is said, when the
elixir is well prepared, it ought to be made liquid, that it may
melt as wax upon a plate red lire-hot, or upon coals. Now ob-r
-*ewc whatvoudo in the white, the same you must do in the red,
for the work is all one. The same operation that is in the one,
is in the other, as well in multiplication as projection.

44'. Gebar, the Arabian prince, alchemist, and philosopher,
in lib 5. cap. 21. saith, that there are three orders of medicines'.
The first order, is of such medicines, which being cast upon
imperfect bodies, takes not away their corruption or imperfection,
but only g'ive tincture, which in examination, flies away and
vanishes. The second order, is of such medicines, which being
cast upon imperfect bodies, tinge them (in examination) with a'
true tincture, but take not away wholly their corruption. The
third order, is of such medicines, which being cast upon im-
perfect bodies, not only perfectly tinge them, but also take aw; y
all their corruption and impurities, making them incorrupt and
perfect: of the first two kinds, or orders of medicines, we have
nothing to say here; we now come to speak of the third. Let
therefore this your perfect medicine, or elixir, be cast upon a
thousand or more parts, according to the number of times it has
been dissolved, sublimed, and made subtile : if you put on too
little, you must mend it by adding more; otherwise the virtue
thereof will not accomplish a perfect transmutation.

-k5. The philosophers therefore made three proportions, di-
vers manner of ways, but the best proportion is this: let one
part be cast upon an hundred parts of mercury, cleansed from
all its impurities; and it will ail become medicine, or eljxir; and
this is the second medicine: which projected upon a thousand
parts, converts it all into good sol, or lima. Cast one part of
this second medicine upon an hundred of mercury prepared,
and it will all become medicine, and this is the third medicine,
or elixir of the third degree, which will project upon ten thou-*

Bacon.. S45

sand parts of another body, and transmute it wholly into fine
sol or luna. Again, every part of this third medicine being
<-ast upon an hundred parts of prepared mercury, it will all be-
cbih* medicine of the fourth degree, and it will transmute ten
hundred thousand times its own quantity of another metal into
fine sol or luna, according as your fomentation was made. No\V
the.se second, third, and fourth medicines may be so often dis-
solved, sublimed, and subtilizated, till they receive far greater
virtues and powers, and may after the same manner be multi-
plyed infinitely.

46. According to Rhasis, the proportion is thus to be com-
puted. First, multiply ten by ten, and its product is an hun-
dred: agaiii 100 by 10, and the product is 1000; and a 100
by 10, and the product will be 10,000. And this 10,000 be-
ing multiplied by 10, produce an 100,000; and thus by come*
quence you may augment it, till it comes to a number almost
infinite. That is to say, put J upon 10, and that 10 upon an
100, and that 100 upon a 1000, and it shall multiply to,
or produce an 100,000; and so forward, in the same propor-
tion.

47. Now the projection is after this manner to be done: put
the body, or metal upon the fire in a crucible, and cast thereon
the elixir as aforesaid, moving, or stirring it well ; and when
it is melted, become liquid, and mixed with the body, or with
the spirit, remove it from the fire, and you shall have fine geld
or silver, according to what your elixir was prepared from. But
here is to be noted, that by how much the more the metalline
body is the easier to be melted, by so much the more shall the
medicine have power to enter into, and transmute it. There-
fore by so much as mercury is more liquid than any other body,
by so much the moie, the medicine has power in being cast upon
it, to wit, mercury, to transmute it into fine sol or luna. And
a greater nun tit of it shall your medicine transmute, give tinc-
ture to, an te perfect, than of" any other mineral body.
The like is t ) n Urstood, to be performed in the same man-
ner upon otiKi mineral bodies, according as they arc easy or
hard to be fused • r melted.

And because prolixity is not pleasant, butinduceth error, and
clouds the understanding, we shall now use much brevity, and
shew the compliment of the whole work, the premises behxr
well conceived. It appears, that our work is hidden in the
body of the magnesias', that is, in the body of Sulphur; which
is sulphur of sulphur; and in the body of mercury, which is
mcvcurv of mercury.

Therefore our stone is from one thing only, as is aforesaid,
and it is performed by one act or work, with decoction : and
by one disposition, or operation, which is the changing of it
first to black, then to white, thirdly, to red : and by one pro-
jection, by which the whole act and work is finished. Froa^

V u

34 fr Alchemical Treatises.

henceforth, let all pseudo-chemists, and their followers* ceas*
from their vairi -distillation.--, subStfKrtiofts, conjunctions, chl'cH
nations, dissolutions, contritions, and such other like vanities.
Let them cense from their deceiving^ prating, and pretending
to aiiy other" gold", than our gold ; or any other sulphur thaw
our sulphur, or any other argent vive tfran ours; or any ofche?
ablution or washing than' what we' have taught.

Which washing h matle by means of the black colour, and
rs the cause of the white, and not a washing matte with hands;
Let them not say, that there is any other dissolution than ours,
or other congelation than that which rs perffrrmed with an easy
fire: or any other egg than that which we have spoken of by
similitude, and so called an egg". Or that there is any produc-
tion of the philosophic .master f*om vegetables, or from man-
kind, or from brute beasts, our hares' blood, and such like, which
may serve to this work, lest thereby you be deceived, and err,
and fali short of tire end. But hear now what llhasis saith,
look not irpon the mul tit rule; or 'diversity of names, which are
dark and obscure, they arc chiefly given to the diversity of co-
lours appearing in the work.

Therefore whatever the natures be, and how many soever,
yet coiiccive the matter or thing to be but one, and the work to be
but one only. Lucas saith, consider not the multitude of the
simples composing it, which the philosophers have dictated, lor
the verity is but one only,' in the which is the spirit and life
sought after. And with tbisn't is that we tinge and colour every
body, bringing them from their beginnings and smallness, to
their com plea*, growth, and full perfection.

Permenides the philosopher sarth, it is a stone, viiul yet m>
stone: it is sulphur, and no sulphur, it is gold, and yet no gold :
it is also a hens' egg-, a toad, roans' blood* mans' hair, &c. by
which names it is called, only *o hide the mystery. Then ho
adds, O thou most happy, let not the* words, nor other the
;ike trouble thee, for by them understand our sulphur and our
mercury. If you that are searchers into this science, under-
stand these words and things which we have written, you are
happy, yea, thrice happy: if you understood not what we have
said, God himself lure hidden the thing from you. Therefore
blame not the philosophers but yourselves; for if a just ami
faithful mind possessed your souls, God would doubtless reveal
the verity -tor you. And k>iow, rt is- impossible for you to attain
ro this knowledge, unless you become sanctified in mind, and
purified in soul, so as to be united to God, and to become one
spirit with him.

When you shall appear thus before the Lord, he shall open
f o you the gates of his treasure, the like of which is not to be
found in all the earth. Behold, I shew unto you the fear of the
Lord, and the lore of him with unfeigned obedience : nothing
shall be wanting to them that fear God, who are cloathed with
the excellency of his holiness, to whom be rendered all praise,
honour and glory to the ages of ages. Amen.

THE TRUE BOOK OF SYNESIUS.

Though she aatient philosophers have written diversly of fhis
irieuca, conceding under a multitude of .names the true pripci-
pies of the art; jet have they not done it Jbut upon important
roxisities-aU-Kiv as we sh;ili hereafter have appear. And though
tl;:y arc different in their expressions yet are they not any way
«ii-<.(, idiot one from another, but aiming ail at one end, and speak-
ing of the same tiling, they have thought fit, (above all the rest,.)
to name the proper agent, by a term, grange, nay sonn times con-
trary to its nature .and qualities.

Know thou, iuy .sou, that Almighty God together with this
Universe, created .two stones, that is to say, the whii.e and the
^ed, both v.iieh are under one and the same subject, and after -
..vards multiplied in such .alumdance, (that every one .may .take as
much as h, pleases thereof. The matter of them is of such p.
kind, that' it seems to be a mean between metal and mercury, and
_'- partly fhxd aud partly not fixed, otherwise it could not be a
mean betwixt metals and mercury j and this matter is the instru-
ment, whereby pur desire is accomplished, if we do but prepare
it. Hence it .comes that those who bestow .their endeavours in
this art without -the said medium, loose their labour, but if they
iire acquainted with the medium, they shall find all things feasible
and fortunate. Know then that -this medium being aerial, is
founded amane the celestial bodies, and that it is onlv there are
iound the masculine and feminine gender, (tc speak properly,!
having a constant, strong, fixed and permanent virtue, of the es-
sence whereof, (as I have told thee,) philosophers have expressed
themselves only by similiuides aud figures. This -they did, that
the science might not be discovered by the ignorant, which if it
should once happen, all were lost : but that it might be compre-
hended only by otiose patient souls, and subtilized understand-
ings, which being sequestered by the soilincss of this world, are
cleansed from the filth of that terrene dunghill of avarice, whereby
the ignorant are chained to the earthiness of this world, which is
j(without this admirable quintessence,) the receptacle of poverty;
it being certain, that those divine soub, when they have dived
into Democritus's fountain, that is to say into the truth of nature,
would soon discover what confusion might happen in all estates
and conditions, if every one could make as much gold as he
xvould himself. Upon tills ground was it that they were pleased
to speak by figures, types, and analogies, that so they might not
be understood but by such as are discreet, religious, and en-
lightened by (divine) wisdom. All which notwithstanding, they
luave left in their writings a certain method, way and rule, by the

348 Alchemical Treatises.

assistance whereof the wise man may comprehend whatever ther
have written most obscurely, and in time arrive at the knowledge
of it, though haply wading through some error, as I have done,
praised be God for it. And whereas the vulgar ignorant person
ought to submit to these reasons and consequently adore, what
is too great, to epter into his brain, he on the contrary accuses the
philosophers of imposture and impiety, by which means, and the
scarcity of wise men, the art falls into contempt.

But for my part, I tell thee, they have always expressed them-
selves according to certain truth, though very obscurely, and
sometimes fabulously, all which I have deciphered in this little
treatise, and that after such a manner that the earnest desirer of
science shall understand what hath been mystically delivered by
the philosophers. And yet if he pretend to understand me and
1: uow not the nature of the elements and things created, as also
our rich metal, he doth but loose his labour: but if he under-
stand the concord and discord of natures, he will by God's assist-
ance arrive to the rest? It is therefore my suit to God, that he
who shall understand the present secret may work to the. glory
and praise of the sacred divinity.

Know then my dear son, that the ignorant man cannot corn-*
prehend the secret of the art, because it depends upon the know-
ledge of the true body, which is hidden from him. Know then,
jny son, pure and impure, the eleati and unclean natures, for
there cannot come from any thing that which it hath not. For
things, that are not or have not, cannot give but their own na-
ture: make use then of that which is most perfect and nearest in
kind, thou shalt meet with, and it shall suffice. Avoid then that
which is mixt, and take the simple, for that proceeds from the
quintessence. Note that wo have two bodies of .very great per-
fection, full of mercury : out of these extract thy mercury, and
of that thou shaft make the medicine, called by some quint-
essence, which is a virtue or power that is imperishable, perma-
nent, and perpetually victorious, nay it is a clear light, which
sheds true goodness into every soul that hath once tasted of it.
Jt is the knot and link of all the elements, which it contains in
itself, as being also the spirit which notirishcth all things, and by
the assistance whereof na'ure works* in the universe. It is the
force, the beginning and end of the whole work, and to lay all
open to thee in a word, know, that the quintessence and the hid-
den thing of our stone is nothing else than our viscous, celestial
and glorious soul drawn by our magistery out of its mine, which
engenders its?lf, and that it is not possible for us to make that
water by art, but nature alone begets it, and that water is the
ivost sharp vinegar, which makes gold to be a pure spirit, nay it
is that blessed nature which engenders all things, which through
its putrefaction is become a tri-unitv, and by reason of its viridity
c.;nses ah appearance of divers Colours. And I advise thee, my
sim, make no account of any other things, (as being vain,) la*

Syncsius. 349

Kntir only for that water, which burns to blackness, whitens, dis-
solves and congeals. It is that which putrefies, and causes get*
i ^nation, and therefore I advise thee, that thou wholly imploy
titv.ii' in the decoction of this water, and quarrel not at the ex-
pence of time, otherwise thou shalt have no advantage. Decoct
it gently by little and little, until it have changed -its false colour
into a perfect, and have a great care at the beginning that thou,
burn not its flowers and its vivacity, and make not too much haste
to come to an end of thy work. Shut thy vessel well, that what
is within may not breath out, and so thou mayst bring it to some
effect. And note, that to dissolve, to calcine, to tinge, to whiten,
to renew, to bath, to wash, to coagulate, to imbibe, to decoct*
to fix, to grind, to dry, ami to distil, are all one, and signify
no more then to concoct nature, until such time as it be per-
fect. Note further that to extract the soul, or the spirit, or the
body, is nothing else then the above said calcinations, in regard
they signify the operation of'venus. It is therefore through the
fire of the extraction of the soul that the spirit comes forth
gently, understand me. The same may also be said of the ex-
traction of the soul out of the body, and the reduction of it
afterwards upon the same body, until the whole be drawn to a
commixtion of all the four, elements. And so that which is be-
low, is like that which is above, and consequently there are made
therein two luminaries, the one fixed the other not, whereof the
fixed remains below, and the volatile above, moving itself per-
petually, until that which is below, which is the male, get upon
the female, and all be fixed, and then issues out an incompara-
ble luminary. And as in the beginning, there was only one, so
in this matter, all proceeds from one and returns to one, which
is called a conversion of the elements, and to convert the ele-
ments, is as much as to make the humid dry, and the volatile
fixed, that so that which is thick may be made thin, and weaken
the thing that fixeth the rest, the fixative part of the thing re-»
maining entire. Thus happens the life and death of the elements,
which composed germinate and produce, and so one thing per-
fects another, and assists it to oppose the fire

The practice. My son it is necessary that thou work with the
mercury of the philosophers and the wise, which is not the vul-
gar, nor hath any thing of the vulgar, but, according to them,
is the first matter, the soul of the world, the cold element, the
blessed water, the water of the wise, the vencmous water, the
most sharp vinegar, the mineral water, the water of celestial
grace, the virgin milk, our mineral and corporeal mercury. For
this alone perfects both the stones, the white and the red. Con-
sider what Geber says, that our art consists not in the multitude
of several things, because the mercury is but one only thing,
that is to say, one only stone wherein consists the whole magis-
tery; to which thou shalt not add any strange thing, sav\ that
in the preparation thereof thou shalt take away from it whatso-

.'550

A Ichem ical Ire a t is.es .

ever is superfluous, by reason that in this matter, all thiugs re*
qutsite-to this art are contained. And therefore it is very obr
bovvabie that be says, we must add noticing thai is strange, save
the sun and moon for the r,ed and white tincture, which are noi
strange (to it) but arc its ferment, by which the work is accom-
plished. Lastly, murk im son, that these suns ac.d moons ar«
not the same with the vulgar gold and silver, for that imr stir.'i
and moons are better in their nature then the vulgar suns am.
moons. For our -sues and moons are in their nature living., and
those of the vulgar are dead in compiirison of ours, which are
existent and permanent in cur stone. Whence thou njayest ob-
serve that the mercury drawn out of qui bodies, is like the
aqueous an J common mercury, and for thai reason, enjoys itself
and takes pleasure in its like, and js more glad of its company,
as it happens in the simple afcd compound, which thing hath
not been discovered bv the philosophers in *heir books. And
(be advanta^ctherefore which is in thi^ art, lies in the mercury,
tun and moon. Diomcdes",saii.h, make use of such a matter as
to which thou must not introduce any strange thing, neither
powder nor water, for that several thingt do ;iot improve our
ktone, and thereby he suilicicntly instructs, him, who under-
stands him, that the tincture of our stone is not dra\wi from any
thing but the mercury of the philosophers; which is their prin-
ciple, their root, and their great tr.ee, sprouting forth into
boughs and branches.

It is net by vulga* but philosophical sublimation, whereby we
take away from the stone whatever is superfluous, which, in el-
fcet is nothing else, but the elevation of the not fixed part by
fume and vapor, for the fixed part should remain Jn the bottom,
DOT would we that one should be separated from the ether, but
that thev .remain and be fixed together. Know ata> izhat he-,
who shall sublime our philosophical mercury (wherein is all the
virtue of our stone) as it ought to be done, shall perfect the
rnngifitery. This gave Geber reason to say jthat 'ail perfection
consists in sublimation, and in this sublimation all other opera-
tions, that is to say, distillation, assation, destruction, coagu-
lation, putrefaction, calcination, fixation, reduction of the white
and red tinctures, procreated and engendred in one furnace and
in one vessel, and this is the ready way to the final consumma-
tion, whereof the philosophers Jiave made divers chapters, pur-
posely to amuse the ignorant.

Take then in the name of the great God, the venerable matter
of the philosophers, called die first hyle of the sages, which
contains the above named philosophical mercury, termed, the
first matter of the perfect body, put it into its vessel, which
must be clear,di:mhanousand round, and closely stopped with the
^ea! of seals, and make it hot in its place, well prepared, with
tonrierate heat, for the space of a philosophical month, keeping
it fix weeks and two days in the sweat of sublimation until 4

Sjjficsius. 351

begins to bo putrtfied*, to ferment, to be coloured and to be con*
gealetl with its metallic humidity, to be fixed so i'nr, that it tlo mi
more ascend in airy fctunohs sub-tfcncoj but remain fixed in ths
bottom, turned from what it was, alul divested of all viscous
humidity, putrified and black, which is tailed the sable robej
night, or the crows-heath 1 bus when our stone k in the vessel,
fend that it mounts up oh high m 'nine, this is called sublima-
tion, and when it tails down from on high) distention, and de-
scension. When it begins to participate of the famous sub~
stance, and to be putrefied, and that by reason of the frequent
ascent and descent it begins to coagulate,, then k is putrefaction
and devouring sulphas, and lastly through the want or privation
of the humidity of the radical water is wrought calcination and
fixation both at the same time, by decoction alone, >n one only
vessel, as I have already said. Moreover in this sublimation is
wrought the true separation of the elements, for in our sublima-
tion the elixir is turned from water into a terrestrial element dry
and hot, by which operation it is manifest, that the separation
of the four elements in our stone is not vulgar but philosophical.
Hence also is it, that in our stone there are but two formal ele-
ments, that is to soy, earth and water ; but the earth hath in its
grossness, the virtue and draught of fire; and the water contains
in itself the air with its humidity. Thus we have in our stone
visibly but two elements, but effectually there arc four. And by
this thou mayest judge, that the separation of the four elements
is absolutely physical not vulgar and real, such as the ignorant
daily employ themselves in. Continue therefore its decoction
with a gentle fire, until all the black matter appearing in tlxe
superficies be quite dissipated by the magistery, which blackness,
is by the philosophers called the dark mantle of the stone, which
afterwards becoming clear is termed the cleansing water of the
earth, or rather the elixir. And note, that the blackness which
appears is a sign of putrefaction. And the beginning of the dis-
solution is a sign of the conjunction of both natures. And this
blackness appears sometimes in forty days, more or less, accord-
ing to the quantity of the matter, and the industry of the
operator, which contributes much to the separation of the said
blackness. Now my son, by the grace of God thou art ac-
quainted with one element of our stone, which is the black
earth, the ravens head, by some called the obscure shadow,
upon which earth as upon a base all the rest is grounded. This
terrestrial and dry element, is called, Laton, the Lull, black
dregs, our metal, our mercury. And thus by the privation of
the adust humidity, which is taken away by philosophical subli-
mation, the volatile is fixed, and the moist is made dry and
earthy, nay, according to Geber, there is wrought a change of
the complexion, as of a cold and humid nature, into dry cheiei ;
■*nd according to Alphidius, of a liquid into a thick. VVheucj
is apprehended what the philosophers mean when they say. ui

SWt At die mi ad Treatises

the operation of our stone is only a transmutation of BattWfl xnil
a revolution of elements. Thou seest then how that by this .in-
corporation the humid becomes dry, the volatile fixed, the spi-
ritual corporeal, the liquid thick, water fire, air earth, and that
there happens an infallible change in their true nature, and a
certain circulation of the four elements.

Pealbai'ion converts our mercury into the white stone, am!
that by decoction only. When the earth is separated from its
water,* then must the vessel be set on the ashes, as is usual in s
distilling furnace, and the water be distilled by a gentle fire at
the beginning, so that the water come so gently ihat thou mayeX
distinctly number as far as forty names, or pronounce iifiy-s:x
words, and let this order be observed in all the distillations of
the black earth, and that which is in the bottom of the vessel,
that is, the fasces remaining to be imbibed, with the new water,
will be dissolved, which water will contain three or four parts
more then those faeces, that so all may be dissolved and converted
into mercury and argent vive. I tell thee that this must be done
so often, that there shall remain nothing but the mure. For
this distillation there is no time limited, but it is done sooner
or later according to the greater or lesser quantity of the water,
proportionably to the quantity of the fire. Then take the earth
which thou shalt have reserved in a vessel of glass, with its dis-
tilled water, and with a soft and gentle fire, such as was that of
distillation, or purification, or rather One somewhat stronger,
continue it, till such time as the earth be dry and white, and by
reason of its drought, drunk up all its water. This done, put
to it some of the above said water, and so, as at the beginning,
continue on the same decoction, until that earth is become abso-
lutely white, cleansed and clear, and have drunk all its water.
And note that the said earth will be washed from its blackness
by the decoction, as I have said, because it is easily putrefied
by its own water, and is cleansed, which is the end of the ma-
gistery, and then to be sure to keep that white earth very care-
fullv. For that is the white mercury, white magnesia, foliated
earth. Then take this white earth rectified as above said, and
put it into its vessel upon the ashes, to a fire of sublimation, and
let it have a very strong fire until all the coagulated water, which
is within, come into the alembic, and the earth remain in the
bottom well calcined : then hast thou the earth, the water, and
the air, and though the earth have in it the nature of the fire,
yet is it not apparent in effect, as thou shalt sec, when by a
greater decoction thou shalt make it become red ; so that then
thou shalt manifestly see the fire in appearance, and such must be
the proceeding in order to fermentation of the white earth, that
thebodv may be animated and enlivened, and its virtue be mul-
tiplied to infinity. But note, that the ferment cannot enter into
the dead body, but by the means of the water, which hath made
a contract and a marriage between the ferment and tjre white

Sj/ncsius. 353

earth. And know that in all fermentation the weight is to be
considered, that so the quantity of the volatile exceed not the
fixed, and that the marriage pass away in fume. For, as Senior
says, if thou convert not the earth into water, and the water
into fire, there cannot be a conjunction of the spirit and body.
To do this- take alamen or plate red hot, and cast on it a drop of
our medicine, which penetrating, it shall be of a perfect colour,
and will be a sign of perfection. If it happen it do not tinge,
reiterate the dissolution and coagulation, until it do tinge and
penetrate. And note, that seven imbibitions, at the most, are
sufficient, and five at the least, that so the matter may be li-
quified, and without smoak, and then the matter is perfect as to
whiteness, for as much as the matter sometimes requires a longer
time to be fixed, and sometimes is done in a shorter, according
to the quantity of the medicine. And note that our medicine
from the creation of our mercury requires the term of seven
months to compass the whiteness, and, to arrive at the redness,
five; which put together, make twelve.

Take of the white medicine, as much as thou wilt, and put
it with its glass upon the hot ashes, till it becomes as dry as the
ashes. Then put to it some water of the sun, which thou hast
kept purposely for that end, and continue the fire to the second
degree, until it become dry, then put to it again some of the
above said water, and so successively imbibe and dry, until the
matter be rubified, and fluxible as wax, and cover with it the
red lamen, as hath been said, and the matter shall be perfect as
to redness. But note that at every time, thou needest put no
more of the water of the sun then is barely necessary to cover
the body, and this is done that the elixir sink not and be drowned,
and so the fire must be continued unto desiccation, and then
must there be made a second imbibition, and so proceed in
order to the perfection of the medicine, that is to say, until the
force of the digestion, of the fire convert it into a very red
powder, which is the true hyle of the philosophers, the bloody
stone, the purple red coral, the precious ruby, red mercury and
the red tincture.

The oftener thou shalt dissolve and coagulate it, the more will
the virtue of it be multiplied to infinity. But note that the me-
dicine is multiplied later by solution, then by fermentation.
Wherefore the thing dissolved operates not well, if it be not be-
fore fixed in its ferment. Nevertheless the multiplication of the
medicine by solution is more abundant then that of the ferment,
by reason there is more subtilization. Yet I advise thee that in
the multiplication thou put one part of the work upon four of
the other, and in a short time there will be made a^powder, all
ferment.

Thus art thou to separate the earth from the fire, the gross
from the subtil, gently, with great judgment, that is to say, se-
parate the parts that are united to the furnace, by the dissolution

XX

354 Alchemical Treatises.

and separation of the parts, as the earth from the fire, the subtile
from the gross, &c. that is to say, the more pure substance of
the stone, until thou hast got it clean, and free from all spots or
filth. And when he saith, it ascends from the earth up into
heaven and returns again into the earth, there is no more to be
understood by it then the sublimation of the bodies. Further,
to explain what distillation is, he says the wind carries it in its
belly, that is, when the water is distilled by the alembic, where
it 'first ascends by a wind full of fume and vapour, and afterwards
returns to the bottom of the vessel in water again. When he
would also express the congelation of the matter, he says, it*
force is absolute, if it be turned into earth, that is to say, be
converted by decoction. And to make a general demonstration
of all hath been said, he says, it shall receive both the inferior
and superior force, that is to say, that of the elements, for as
much as, if the medicine receive the force of the lighter parts,
that is to say, air and fire, it shall also receive that of the more
grave and weighty parts, changing itself into water and earth, to
the end, that the matters being thus perpetually joined together,
may have permanence, durance, constancy, and stability : glory-
be to God.

The Secret of Secrets,

BY KALID, SOLDAN OF EGYPT.