1. The beginning of this Divine Science is the fear of the Lord and
its end is charity and love toward our Neighbour; the all-satisfying Golden
Crop is properly devoted to the rearing and endowing of temples and hospices;
for whatsoever the Almighty freely bestoweth on us, we should properly
offer again to him. So also Countries grievously oppressed may be set free;
prisoners unduly held captive may be released, and souls almost starved
may be relieved.
2. The light of this knowledge is the gift of God, which by His
will He bestoweth upon whom He pleaseth. Let none therefore set himself
to the study hereof, until having cleared and purified his heart, he devote
himself wholly unto God, and be emptied of all affection and desire unto
the impure things of this world.
3. The Science of producing Nature's grand Secret, is a perfect knowledge
of universal Nature and of Art concerning the Realm of Metals; the Practice
thereof is conversant with finding the principles of Metals by Analysis,
and after they have been made much more perfect to conjoin them otherwise
than they have been before, that from thence may result a catholic Medicine,
most powerful to perfect imperfect Metals, and for restoring sick and decayed
bodies, of any sort soever.
4. Those that hold public Honours and Offices or be always busied
with private and necessary occupations, let them not strive to attain unto
acme of this Philosophy; for it requireth the whole mans, and being found,
it possesseth him, and he being possessed, it debarreth him from all other
long and serious employments, for he will esteem other things as strange,
and of no value unto him.
5. Let him that is desirous of this Knowledge, clear his mind from all
evil passions, especially pride, which is an abomination to Heaven, and
is as the gate of Hell; let him be frequent in prayer and charitable; have
little to do with the world: abstain from company keeping; enjoy constant
tranquillity; that the Mind may be able to reason more freely in private
and be highly lifted up; for unless it be kindled with a beam of Divine
Light, it will not be able to penetrate these hidden mysteries of Truth.
6. The Alchymists who have given their minds to their well-nigh
innumerable Sublimations, Distillations, Solutions, Congelations, to manifold
Extraction of Spirits and Tinctures, and other Operations more subtle than
profitable, and so have distracted themselves by a variety of errors, as
so many tormentors, will never be inclined again by their own Genius to
the plain way of Nature and light of Truth; from whence their industrious
subtilty hath twined them, and by twinings and turnings, as by the Lybian
Quicksands, hath drowned their entangled Wits: the only hope of safety
for them remaineth in finding out a faithful Guide and Master, who may
make the Sun clear and conspicuous unto them and free themselves from darkness.
7. A studious Tyro of a quick wit, constant mind, inflamed with
the study of Philosophy, very skilful in natural Philosophy, of a pure
heart, complete in manners, mightily devoted to God, though ignorant of
practical Chymistry, may with confidence enter into the highway of Nature
and peruse the Books of the best Philosophers; let him seek out an ingenious
and sedulous Companion for himself, and not despair of obtaining his desire.
8. Let a Student of these secrets carefully beware of reading
or keeping company with false Philosophers; for nothing is more dangerous
to a learner of any Science, than the company of an unskilled or deceitful
man by whom erroneous principles are stamped as true, whereby a simple
and credulous mind is seasoned with false Doctrine.
9. Let a Lover of truth make use of few authors, but of the best
note and experience truth; let him suspect things that are quickly understood,
especially in Mystical Names and Secret Operations; for truth lies hid
in obscurity; for Philosophers never write more deceitfully - than when
plainly, nor ever more truly - than when obscurely.
10. As for the Authors of chiefest note, who have discoursed both
acutely and truly of the secrets of Nature and hidden Philosophy, Hermes
and Morienus Romanus amongst the Ancients are in my judgment of the highest
esteem; amongst the Moderns, Count Trevisan, and Raimundus Lullius are
in greatest reverence with me; for what that most acute Doctor hath omitted,
none almost hath spoken; let a student therefore peruse his works, yea
let him often read over his Former Testament, and Codicil, and accept them
as a Legacy of very great worth. To these two volumes let him add both
his volumes of Practice, out of which works all things desirable may be
collected, especially the truth of the First Matter, of the degrees of
Fire, and the Regimen of the Whole, wherein the final Work is finished,
and those things which our Ancestors so carefully laboured to keep secret.
The occult causes of things, and the secret motions of nature are demonstrated
nowhere more clearly and faithfully. Concerning the first and mystical
Water of the Philosophers he hath set down few things, yet very pithily.
11. As for that Clear Water sought for by many, found by so few,
yet obvious and profitable unto all, which is the Basis of the Philosophers'
Work, a noble Pole, not more famous for his learning than subtilty of wit,
who wrote anonymously, but whose name notwithstanding a double Anagram
hath betrayed, hath in his Novum Lumen Chymicum, Parabola and Aenigma,
as also in his Tract on Sulphur, spoken largely and freely enough; yea
he hath expressed all things concerning it so plainly, that nothing can
be more satisfactory to him that desireth knowledge.
12. Philosophers do usually express themselves more pithily in
types and enigmatical figures (as by a mute kind of speech) than by words;
see for example, Senior's Table, the Allegorical Pictures of Rosarius,
the Pictures of Abraham Judaeus in Flamel, and the drawings of Flamel himself;
of the later sort, the rare Emblems of the most learned Michael Maierus
wherein the mysteries of the Ancients are so fully opened, and as new Perspectives
they present antiquated truth, and though designed remote from our age
yet are near unto our eyes, and are perfectly to be perceived by us.
13. Whosoever affirmeth that the Philosophers' grand Secret is
beyond the powers of Nature and Art, he is blind because he ignores the
forces of Sol and Luna.
14. As for the matter of their hidden Stone, Philosophers have
written diversely; so that very many disagreeing in Words, do nevertheless
very well agree in the Thing; nor doth their different speech argue the
science ambiguous or false, since the same thing may be expressed with
many tongues, by divers expressions, and by a different character, and
also one and many things may be spoken of after diverse manners.
15. Let the studious Reader have a care of the manifold significations
of words, for by deceitful windings, and doubtful, yea contrary speeches
(as it should seem), Philosophers wrote their mysteries, with a desire
of veiling and hiding, yet not of sophisticating or destroying the truth;
and though their writings abound with ambiguous and equivocal words; yet
about none do they more contend than in hiding their Golden Branch.
Which all the groves with shadows overcast,
And gloomy valleys hide.
Nor yieldeth it to any Force, but readily and willingly will follow
Knows Dame Venus Birds
And him to whom of Doves a lucky pair
Sent from above shall hover 'bout his Ear.
16. Whosoever seeketh the Art of perfecting and multiplying imperfect
Metals, beyond the nature of Metals, goes in error, for from Metals the
Metals are to be derived; even as from Man, Mankind; and from an Ox only,
is that species to be obtained.
17. Metals, we must confess, cannot be multiplied by the instinct
and labour of Nature only; yet we may affirm that the multiplying virtue
is hid in their depths, and manifested itself by the help of Art: In this
Work, Nature standeth in need of the aid of Art; and both do make a perfect
18. Perfect Bodies as Sol and Luna are endued with a perfect seed;
and therefore under the hard crust of the perfect Metals the Perfect Seed
lies hid; and he that knows how to take it out by the Philosophers' Solution,
hath entered upon the royal highway; for-
In Gold the seeds of Gold do lie,
Though buried in Obscurity.
19. Most Philosophers have affirmed that their Kingly Work is
wholly composed of Sol and Luna; others have thought good to add Mercury
to Sol; some have chosen Sulphur and Mercury; others have attributed no
small part in so great a Work to Salt mingled with the other two. The very
same men have professed that this Clear Stone is made of one thing only,
sometimes of two, or of three, at other times of four, and of five; and
yet though writing so variously upon the same subject, they do nevertheless
agree in sense and meaning.
20. Now that (abandoning all blinds) we may write candidly and truly,
we hold that this entire Work is perfected by two Bodies only; to wit,
by Sol and Luna rightly prepared, for this is the mere generation which
is by nature, with the help of Art, wherein the union of male and female
doth take place, and from thence an offspring far more noble than the parents
is brought forth.
21. Now those Bodies must be taken, which are of an unspotted
and incorrupt virginity; such as have life and spirit in them; not extinct
as those that are handled by the vulgar; for who can expect life from dead
things; and those are called impure which have suffered combination; those
dead and extinct which (by the enforcement of the chief Tyrant of the world)
have poured out their soul with their blood by Martyrdom; flee then a fratricide
from which the most imminent danger in the whole Work is threatened.
22. Now Sol is Masculine forasmuch as he sendeth forth active
and energizing seed, Luna is Feminine or Negative and she is called the
Matrix of Nature, because she receiveth the sperm, and fostereth it by
monthly provision, yet doth Luna not altogether want in positive or active
23. By the name of Luna Philosophers understand not the vulgar
Moon, which also may be positive in its operation, and in combining acts
a positive part. Let none therefore presume to try the unnatural combination
of two positives, neither let him conceive any hope of issue from such
association; but he shall join Gabritius to Beia, and offer sister to brother
in firm union, that from thence he may receive Sol's noble Son.
24. They that hold Sulphur and Mercury to be the First Matter
of the Stone, by the name of Sulphur they understand Sol; by Mercury the
Philosophic Luna; so (without dissimulation) good Lullius adviseth his
friend, that he attempt not to work without Mercury and Luna for Silver;
nor without Mercury and Sol for Gold.
25. Let none therefore be deceived by adding a third to two: for
Love admitteth not a third; and wedlock is terminated in the number of
two; love further extended is not matrimony.
26. Nevertheless Spiritual love polluteth not any virgin; Beia
might therefore without fault (before her betrothal to Gabritius) have
felt spiritual love, to the end that she might thereby be made more cheerful,
more pure and fitter for union.
27. Procreation is the end of lawful Wedlock. Now that the progeny
may be born more vigorous and active, let both the combatants be cleansed
from every ill and spot, before they are united in marriage. Let nothing
superfluous cleave unto them, because from pure seed comes a purified generation,
and so the chaste wedlock of Sol and Luna shall be finished when they shall
enter into combination, and be conjoined, and Luna shall receive a soul
from her husband by this union; from this conjunction a most potent King
shall arise, whose rather will be Sol and his mother Luna.
28. He that seeks for a physical tincture without Sol and Luna,
loseth both his cost and pains: for Sol afforded a most plentiful tincture
of redness, and Luna of whiteness, for these two only are called perfect;
because they are filled with the substance of purest Sulphur, perfectly
clarified by the skill of nature. Let thy Mercury therefore receive a tincture
from one or other of these luminaries; for anything must of necessity possess
a tincture before it can tinge other bodies.
29. Perfect metals contain in themselves two things which they
are able to communicate to the imperfect metals. Tincture and Power of
fixation; for pure metals, because they are dyed and fixed with pure Sulphur
to wit both white and red, do therefore perfectly tincture and fix, if
they be fitly prepared with their proper Sulphur and Arsenic: otherwise
they have not strength for multiplying their tincture.
30. Mercury is alone among the imperfect metals, fit to receive
the tincture of Sol and Luna in the work of the Philosophers' Stone, and
being itself full of tincture can tinge other metals in abundance; yet
ought it (before that) to be full of invisible Sulphur, that it may be
the more coloured with the visible tincture of perfect bodies, and so repay
with sufficient Usury.
31. Now the whole tribe of Philosophers do much assert and work
mightily to extract Tincture out of gold: for they believe that Tincture
can be separated from Sol, and being separated increases in virtue but:-
Vain hope, at last the hungry Plough-man cheats
With empty husks, instead of lusty meats.
For it is impossible that Sol's Tincture can at all be severed
from his natural body, since there can be no elementary body made up by
nature more perfect than gold, the perfection whereof proceedeth from the
strong and inseparable union of pure colouring Sulphur with Mercury; both
of them being admirably pre-disposed thereunto by Nature; whose true separation
nature denieth unto Art. But if any liquor remaining be extracted (by the
violence of fire or waters) from the Sun, it is to be reputed a part of
the body made liquid or dissolved by force. For the tincture followeth
its body, and is never separated from it. That is a delusion of this Art,
which is unknown to many Artificers themselves.
32. Nevertheless it may be granted, that Tincture may be separable
from its body, yet (we must confess) it cannot be separated without the
corruption of the tincture: as when Artists offer violence to the gold
destroying by fire, or use Aqua fortis, thus rather corroding than dissolving.
The body therefore if despoiled of its Tincture and Golden Fleece, must
needs grow base and as an unprofitable heap turn to the damage of its Artificer,
and the Tincture thus corrupted can only have a weaker operation.
33. Let Alchymists in the next place cast their Tincture into
Mercury, or into any other imperfect body, and as strongly conjoin both
of them as their Art will permit; yet shall they fail of their hopes in
two ways. First, because the Tincture will neither penetrate nor colour
beyond Nature's weight and strength; and therefore no gain will accrue
from thence to recompense the expense and countervail the loss of the body
spoiled, and thus of no value; so:-
Want is poor mortal's wages, when his toil Produces only loss
of pain and oil.
Lastly, that debased Tincture applied to another body will not give
that perfect fixation and permanency required to endure a strong trial,
and resist searching Saturn.
34. Let them therefore that are desirous of Alchemy, and have
hitherto followed impostors and mountebanks, found a retreat, spare no
time nor cost, and give their minds to a work truly Philosophical, lest
the Phrygians be wise too late, and at length be compelled to cry out with
the prophet, "Strangers have devoured his strength."
35. In the Philosophers' work more time and toil than cost is
expended: for he that hath convenient matter need be at little expense;
besides, those that hunt after great store of money, and place their chief
end in wealth, they trust more to their riches than their own art. Let,
therefore, the too credulous tyro beware of pilfering pickpockets, for
while they promise golden mountains, they lay in wait for gold, they demand
bright gold (viz., money beforehand), because they walk in evil and darkness.
36. As those that sail between Scylla and Charybdis are in danger
from both sides: unto no less hazard art they subject who pursuing the
prize of the Golden fleece are carried between the uncertain Rocks of the
Sulphur and Mercury of the Philosophers. The more acute students by their
constant reading of grave and credible Authors, and by the radiant sunlight,
have attained unto the knowledge of Sulphur but are at a stand at the entrance
of their search for the Philosophers' Mercury; for Writers have twisted
it with so many windings and meanderings, involved it with so many equivocal
names, that it may be sooner met with by the force of the Seeker's intuition,
than be found by reason or toil.
37. That Philosophers might the deeper hide their Mercury in darkness,
they have made it manifold, and placed their Mercury (yet diversely) in
every part and in the forefront of their work, nor will he attain unto
a perfect knowledge thereof, who shall be ignorant of any Part of the Work.
38. Philosophers have acknowledged their Mercury to be threefold;
to wit, after the absolute preparation of the First degree, the Philosophical
sublimation, for then they call it "Their Mercury," and "Mercury Sublimated."
39. Again, in the Second preparation, that which by Authors is
styled the First (because they omit the First) Sol being now made crude
again, and resolved into his first matter, is called the Mercury of such
like bodies, or the Philosophers' Mercury; then the matter is called Rebis,
Chaos, or the Whole World, wherein are all things necessary to the Work,
because that only is sufficient to perfect the Stone.
40. Thirdly, the Philosophers do sometimes call Perfect Elixir
and Colouring Medicine - Their Mercury, though improperly; for the name
of Mercury doth only properly agree with that which is volatile; besides
that which is sublimated in every region of the work, they call Mercury:
but Elixir - that which is most fixed cannot have the simple name of Mercury
; and therefore they have styled it "Their Mercury" to differentiate it
from that which is volatile. A straight may is only laid down for some
to find out and discern so many Mercuries of the Philosophers, for those
- Whom just and mighty Jove
Advanceth by the strength of love;
Or such who brave heroic fire,
Makes from dull Earth to Heaven aspire.
41. The Elixir is called the Philosophers' Mercury for the likeness
and great conformity it hath with heavenly Mercury; for to this, being
devoid of elementary qualities, heaven is believed to be most propitious;
and that changeable Proteus puts on and increaseth the genius and nature
of other Planets, by reason of opposition, conjunction, and aspect. In
like manner this uncertain Elixir worketh, for being restricted to no proper
quality, it embraceth the quality and disposition of the thing wherewith
it is mixed, and wonderfully multiplieth the virtues and qualities thereof.
42. In the Philosophical sublimation or first preparation of Mercury,
Herculean labour must be undergone by the workman; for Jason had in vain
attempted his expedition to Colchos without Alcides.
One from on high a Golden Fleece displays
Which shews the Entrance, another says
How hard a task you'll find.
For the entrance is warded by horned beasts which drive away those
that approach rashly thereunto, to their great hurt; only the ensigns of
Diana and the Doves of Venus are able to assuage their fierceness, if the
fates favour the attempt.
43. The Natural quality of Philosophical Earth and the tillage
thereof, seems to be touched upon by the poet in this verse:-
Let sturdy oxen when the year begins
Plough up the fertile soil,
For Zephyrus then destroys the sodden clods.
44. He that calleth the Philosophers' Luna or their Mercury, the
common Mercury, doth wittingly deceive, or is deceived himself; so the
writings of Geber teach us, that the Philosophers' Mercury is Argent vive,
yet not of the common sort, but extracted out of it by the Philosophers'
45. The Philosophers' Mercury is not Argent vive in its proper
nature, nor in its whole substance, but is only the middle and pure substance
thereof, which thence hath taken its origin and has been made by it. This
opinion of the grand Philosophers is founded on experience.
46. The Philosophers' Mercury hath divers names, sometimes it
is called Earth; sometimes Water, when viewed from a diverse aspect; because
it naturally ariseth from them both. The earth is subtle, white and sulphurous,
in which the elements are fixed and the philosophical gold is sown; the
water is the water of life, burning, permanent, most clear, called the
water of gold and silver; but this Mercury, because it hath in it Sulphur
of its own, which is multiplied by art, deserves to be called the Sulphur
of Argent vive. Last of all, the most precious substance is Venus, the
ancient Hermaphrodite, glorious in its double sex.
47. This Argent vive is partly natural, partly unnatural; its
intrinsic and occult part hath its root in nature, and this cannot be drawn
forth unless it be by some precedent cleansing, and industrious sublimation;
its extrinsic part is preternatural and accidental. Separate, therefore,
the clean from the unclean, the substance from the accidents, and make
that which is hid, manifest, by the course of nature; otherwise you make
no further progress, for this is the foundation of the whole work and of
48. That dry and most precious liquor doth constitute the radical
moisture of metals wherefore by some of the ancients it is called Glass;
for glass is extracted out of the radical moisture closely inherent in
ashes which offer resistance, except to the hottest flame notwithstanding
our inmost or central Mercury discovers itself by the most gentle and kindly
(though a little more tedious) fire of nature.
49. Some have sought for the latent Philosophical earth by Calcination,
others by Sublimation; many among glass, and some few between vitriol and
salt, even as among their natural vessels; others enjoin you to sublime
it out of lime and glass. But we have learned of the Prophet that "In the
beginning God created the Heaven and the Earth, and the Earth was without
form and void, and darkness was upon the face of the Deep, and the spirit
of God moved upon the Waters, and God said, Let there be Light, and there
was Light; and God saw the Light that it was good, and he divided the light
from the darkness, etc." Joseph's blessing spoken of by the same Prophet
will be sufficient to a wise man. "Blessed of the Lord be his Land, for
the Apples of Heaven, for the dew, and for the Deep that liveth Beneath:
for the Apples of fruit both of sun and moon, for the top of the ancient
mountains, for the Apples of the everlasting hills, etc.," pray the Lord
from the bottom of thy heart (my son) that he would bestow upon Thee a
portion of this blessed earth.
50. Argent vive is so defiled by original sin, that it floweth
with a double infection; the first it hath contracted from the polluted
Earth, which hath mixed itself therewith in the generation of Argent vive,
and by congelation hath cleaved thereunto; the second borders upon the
dropsy and is the corruption of intercutal Water, proceeding from thick
and impure water; mixed with the clear, which nature was not able to squeeze
out and separate by constriction; but because it is extrinsic; it flies
off with a gentle heat. The Mercury's leprosy infesting the body, is not
of its root and substance, but accidental, and therefore separable from
it; the earthly part is wiped off by a warm wet Bath and the Laver of nature;
the watery part is taken away by a dry bath with that gentle fire suitable
to generation. And thus by a threefold washing and cleansing the Dragon
putteth off his old scales and ugly skin is renewed in beauty.
51. The Philosophical sublimation of Mercury is completed by two
processes; namely by removing things superfluous from it, and by introducing
things which are wanting. In superfluities are the external accidents,
which in the dark sphere of Saturn do make cloudy glittering Jupiter. Separate
therefore the leaden colour of Saturn which cometh up out of the Water
until Jupiter's purple Star smile upon thee. Add hereunto the Sulphur of
nature, whose grain and Ferment it hath in itself, so much as sufficeth
it; but see that it be sufficient for other things also. Multiply therefore
that invisible Sulphur of the Philosophers until the Virgin's s milk come
forth: and so the First Gate is opened unto thee.
52. The entrance of the Philosophers' garden is kept by the Hesperian
Dragon, which being put aside, a Fountain of the dearest water proceeding
from a sevenfold spring floweth forth on every side of the entrance of
the garden; wherein make the Dragon drink thrice the magical number of
Seven, until having drunk he put off his hideous garments; then may the
divine powers of light-bringing Venus and horned Diana, be propitious unto
53. Three kinds of most beautiful flowers are to be sought, and
may he found in this Garden of the wise: Damask-coloured Violets, the milk-white
Lily, and the purple and immortal flower of love, the Amaranth. Not far
from that fountain at the entrance, fresh Violets do first salute thee,
which being watered by streams from the great golden river, they put on
the most delicate colour of the dark Sapphire; then Sol will give thee
a sign. Thou shall not sever such precious flowers from their roots until
thou make the Stone; for the fresh ones cropped off have more juice and
tincture; and then pick them carefully with a gentle and discreet hand;
if the Fates frown not, this will easily follow, and one White flower being
plucked, the other Golden one will not be wanting; let the Lily and the
Amaranth succeed with still greater care and longer labour.
54. Philosophers have their sea also, wherein small fishes plump
and shining with silver scales are generated; which he that shall entangle,
and take by a fine and small net shall be accounted a most expert fisherman.
55. The Philosophers' Stone is found in the oldest mountains,
and flows from everlasting brooks; those mountains are of silver, and the
brooks are even of gold: from thence gold and silver and all the treasures
of Kings are produced.
56. Whosoever is minded to obtain the Philosophers' Stone, let
him resolve to take a long peregrination, for it is necessary that he go
to see both the Indies, that from thence he may bring the most precious
gems and the purest gold.
57. Philosophers extract their stone out of seven stones, the
two chief whereof are of a diverse nature and efficacy; the one infuseth
invisible Sulphur, the other spiritual Mercury; that one induceth heat
and dryness, and this one cold and moisture: thus by their help, the strength
of the elements is multiplied in the Stone; the former is found in the
Eastern coast, the latter in the Western: both of them have the power of
colouring and multiplying, and unless the Stone shall take its first Tincture
from them it will neither colour nor multiply.
58. Recipe then the Winged Virgin very well washed and cleansed,
impregnated by the spiritual seed of the first male, and fecundated in
the permanent glory of her untouched virginity, she will be discovered
by her cheeks dyed with a blushing colour; join her to the second, by whose
seed she shall conceive again and shall in time bring forth a reverend
off-spring of double sex, from whence an immortal Race of most potent Kings
shall gloriously arise.
59. Keep up and couple the Eagle and Lion well cleansed in their
transparent cloister, the entry door being shut and watched lest their
breath go out, or the air without do privily get in. The Eagle shall snap
up and devour the Lion in this combination; afterwards being affected with
a long sleep, and a dropsy occasioned by a foul stomach, she shall be changed
by a wonderful metamorphosis into a coal black Crow, which shall begin
to fly with wings stretched out, and by its flight shall bring down mater
from the clouds, until being often moistened, he put off his wings of his
own accord, and falling down again he be changed into a most White Swan.
Those that are ignorant of the causes of things may wonder with astonishment
when they consider that the world is nothing but a continual Metamorphosis;
they may marvel that the seeds of things perfectly digested should end
in greatest whiteness. Let the Philosopher imitate Nature in his work.
60. Nature proceedeth thus in making and perfecting her works,
that from an inchoate generation it may bring a thing by divers means,
as it were by degrees, to the ultimate term of perfection: she therefore
attaineth her end by little and little, not by leaps; confining and including
her work between two extremes; distinct and severed as by spaces. The practice
of Philosophy, which is the imitator of Nature, ought not to decline from
the way and example of Nature in its working and direction to find out
its happy stone, for whatsoever is without the bounds of Nature is either
in error or is near one.
61. The extremes of the Stone are natural Argent vive and perfect
Elixir: the middle parts which lie between, by help whereof the work goes
on, are of three sorts; for they either belong unto matter, or operations,
or demonstrative signs: the whole work is perfected by these extremes and
62. The material means of the Stone are of divers kinds, for some
are extracted out of others successively: The first are Mercury Philosophically
sublimated, and perfect metals, which although the be extreme in the work
of nature, yet in the Philosophical work they supply the place of means:
of the former the seconds are produced; namely the four elements, which
again are circulated and fixed: of the seconds, the third is produced,
to wit, Sulphur, the multiplication hereof doth terminate the first work:
the fourth and last means are leaven or ointments weighed with the mixture
of the things aforesaid, successively produced in the work of the Elixir.
By the right ordering of the things aforesaid, the perfect Elixir is finished,
which is the last term of the whole work, wherein the Philosophers' Stone
resteth as in its centre, the multiplication whereof is nothing else than
a short repetition of the previous operations.
63. The operative means (which are also called the Keys of the
Work) are four: the first is Solution or Liquefaction; the second is Ablution;
the third Reduction; the fourth Fixation. By Liquefaction bodies return
into their first form, things concocted are made raw again and the combination
between the position and negative is effected, from whence the Crow is
generated lastly the Stone is divided into four confused elements, which
happeneth by the retrogradation of the Luminaries. The Ablution teacheth
how to make the Crow white, and to create the Jupiter of Saturn, which
is done by the conversion of the Body into Spirit. The Office of Reduction
is to restore the soul to the stone exanimated, and to nourish it with
dew and spiritual milk, until it shall attain unto perfect strength. In
both these latter operations the Dragon rageth against himself, and by
devouring his tail, doth wholly exhaust himself, and at length is turned
into the Stone. Lastly, the operation of the Fixation fixeth both the White
and the Red Sulphurs upon their fixed body, by the mediation of the spiritual
tincture; it decocteth the Leaven or Ferment by degrees ripeneth things
unripe, and sweeteneth the bitter. In fine by penetrating and tincturing
the flowing Elixir it generateth, perfecteth, and lastly, raiseth it up
to the height of sublimity.
64. The Means or demonstrative signs are Colours successively
and orderly affecting the matter and its affections and demonstrative passions,
whereof there are three special ones (as critical) to be noted; to these
some add a Fourth. The first is black, which is called the Crow's head,
because of its extreme blackness whose crepusculun? sheweth the beginning
of the action of the fire of nature and solution, and the blackest midnight
sheweth the perfection of liquefaction, and confusion of the elements.
Then the grain putrefies and is corrupted, that it may be the more apt
for generation. The white colour succeedeth the black wherein is given
the perfection of the first degree, and of the White Sulphur. This is called
the blessed stone; this Earth is white and foliated, wherein Philosophers
do sow their gold. The third is Orange colour, which is produced in the
passage of the white to the red, as the middle and being mixed of both
is as the dawn with his saffron hair, a forerunner of the Sun. The fourth
colour is Ruddy and Sanguine, which is extracted from the white fire only.
Now because whiteness is easily altered by another colour before day it
quickly faileth of its candour. But the deep redness of the Sun perfecteth
the work of Sulphur, which is called the Sperm of the male, the fire of
the Stone, the King's Crown, and the Son of Sol, wherein the first labour
of the workman resteth.
65. Besides these decretory signs which firmly inhere in the matter,
and shew its essential mutations, almost infinite colours appear, and shew
themselves in vapours, as the Rainbow in the clouds, which quickly pass
away and are expelled by those that succeed, more affecting the air than
the earth: the operator must have a gentle care of them, because they are
not permanent, and proceed not from the intrinsic disposition of the matter,
but from the fire painting and fashioning everything after its pleasure,
or casually by heat in slight moisture.
66. Of the strange colours, some appearing out of time, give an
ill omen to the work: such as the blackness renewed; for the Crow's young
ones having once left their nest are never to be suffered to return. Too
hasty Redness; for this once, and in the end only, gives a certain hope
of the harvest; if therefore the matter become red too soon it is an argument
of the greatest aridity, not without great danger, which can only be averted
by Heaven alone forthwith bestowing a shower upon it.
67. The Stone is exalted by successive digestions, as by degrees,
and at length attaineth to perfection. Now four Digestions agreeable to
the four abovesaid Operations or Governments do complete the whole work,
the author whereof is the fire, which makes the difference between them.
68. The first digestion operateth the solution of the Body, whereby
comes the first conjunction of male and female, the commixtion of both
seeds, putrefactium, the resolution of the elements into homogeneous water,
the eclipse of the Sun and Moon in the head of the Dragon, and lastly it
bringeth back the whole World into its ancient Chaos, and dark abyss. This
first digestion is as in the stomach, of a melon colour and weak, more
fit for corruption than generation.
69. In the second digestion the Spirit of the Lord walketh upon
the waters; the light begins to appear, and a separation of waters from
the waters occurs; Sol and Luna are renewed; the elements are extracted
out of the chaos, that being perfectly mixed in Spirit they may constitute
a new world; a new Heaven and new Earth are made; and lastly all bodies
become spiritual. The Crow's young ones changing their feathers begin to
pass into Doves; the Eagle and Lion embrace one another in an eternal League
of amity. And this generation of the World is made by the fiery Spirit
descending in the form of Water, and wiping away Original sin; for the
Philosophers' Water is Fire, which is moved by the exciting heat of a Bath.
But see that the separation of Waters be done in Weight and Measure, lest
those things that remain under Heaven be drowned under the Earth, or those
things that are snatched up above the Heaven, be too much destitute of
Here let slight moisture leave a barren Soil.
70. The third digestion of the newly generated Earth drinketh
up the dewy Milk, and all the spiritual virtues of the quintessence, and
fasteneth the quickening Soul to the body by the Spirit's mediation. Then
the Earth layeth up a great Treasure in itself, and is made like the coruscating
Moon, afterwards like to the ruddy Sun; the former is called the Earth
of the Moon, the latter the Earth of the Sun; for both of them are beget
of the copulation of them both; neither of them any longer feareth the
pains of the Fire, because both want all spots; for they have been often
cleanseth from sin by fire, and have suffered great Martyrdom, until all
the Elements are turned downward.
71. The Fourth digestion consummateth all the Mysteries of the
World, and the Earth being turned into most excellent leaven, it leaveneth
all imperfect bodies because it hath before passed into the heavenly nature
of quintessence. The virtue thereof flowing from the Spirit of the Universe
is a present Panacea and universal medicine for all the diseases of all
creatures. The digestions of the first work being repeated will open to
thee the Philosophers secret Furnace. Be right in thy works, that thou
mayest find God favourable otherwise the ploughing of the Earth will be
in vain; Nor:-
Will the expected Harvest e'er requite
The greedy husbandman.
72. The whole Progress of the Philosophers' work is nothing but
Solution and Congelation; the Solution of the body, and Congelation of
the Spirit; nevertheless there is but one operation of both: the fixed
and volatile are perfectly mixed and united in the Spirit! which cannot
be done unless the fixed body be first made soluble and volatile. By reduction
is the volatile body fixed into a permanent body, and volatile nature doth
at last change into a fixed one, as the fixed nature had before passed
into volatile. Now so long as the Natures were confused in the Spirit,
that mixed spirit keeps a middle Nature between Body and Spirit, Fixed
73. The generation of the Stone is made after the pattern of the
Creation of the World; for it is necessary, that it have its Chaos and
First matter, wherein the confused Elements do fluctuate, until they be
separated by the fiery Spirit; they being separated, the Light Elements
are carried upwards, and the heavy ones downwards: the light arising, darkness
retreats: the waters are gathered into one place and the dry land appears.
At length the two great Luminaries arise, and mineral, vegetable and animal
are produced in the Philosophers' Earth.
74. God created Adam out of the mud of the Earth, wherein were
inherent the virtues of all the Elements, of the Earth and Water especially,
which do more constitute the sensible and corporeal heap: Into this Mass
God breathed the breath of Life, and enlivened it with the Sun of the Holy
Spirit. He gave Eve for a Wife to Adam, and blessing them he gave unto
them a Precept and the Faculty of multiplication. The generation of the
Philosophers Stone, is not unlike the Creation of Adam, for the Mud was
made of a terrestrial and ponderous Body dissolved by Water, which deserved
the excellent name of Terra Adamica, wherein all the virtues and qualities
of the Elements are placed. At length the heavenly Soul is infused thereinto
by the medium of the Quintessence and Solar influx, and by the Benediction
and Dew of Heaven; the virtue of multiplying ad infinitum by the intervening
copulation of both sexes is given it.
75. The chief secret of this work consisteth in the manner of
working, which is wholly employed about the Elements: for the matter of
the Stone passeth from one Nature into another, the Elements are successively
extracted, and by turns obtain dominion; everything is agitated by the
circles of humidum and siccum, until all things be turned downwards, and
76. In the work of the Stone the other Elements are circulated
in the figure of Water, for the Earth is resolved into Water, wherein are
the rest of the Elements; the Water is Sublimated into Vapour, Vapour retreats
into Water, and so by an unwearied circle, is the Water moved, until it
abide fixed downwards; now that being fixed, all the elements are fixed.
Thus into it they are resolved, by it they are extracted, with it they
live and die; the Earth is the Tomb, and last end of all.
77. The order of Nature requireth that every generation begin
from humidum and in humidum. In the Philosophers' Work, Nature is to be
reduced into order, that so the matter of the Stone which is terrestrial,
compact and dry, in the first place may be dissolved and flow into the
Element of Water next unto it, and then Saturn will be generated of Sol.
78. The Air succeeds the Water, drawn about by seven circles or
revolutions, which is wheeled about with so many circles and reductions,
until it be fixed downwards, and Saturn being expelled, Jupiter may receive
the Sceptre and Government of the Kingdom, by whose coming the Philosophers'
Infant is formed, nourished in the womb, and at length is born; resembling
the splendour of Luna in her beautiful and Serene countenance.
79. The Fire executes the courses of the Nature of the Elements,
extreme Fire assisting it; of the hidden is made the manifest; the Saffron
dyeth the Lily; Redness possesseth the cheeks of the blushing Child now
made stronger. A Crown is prepared for him against the time of his Reign.
This is the consummation of the first work, and the perfect rotation of
the Elements the sign whereof is, when they are all terminated in Siccum,
and the body void of Spirit lieth down, wanting pulse, and motion; and
thus all the Elements are finally resolved into Terra.
80. Fire placed in the Stone is Nature's Prince, Sol's Son and
Vicar, moving and digesting matter and perfecting all things therein, if
it shall attain its liberty, for it lieth weak under a hard bark; procure
therefore its freedom that it may succour thee freely; but beware that
thou urge it not above measure, for being impatient of tyranny it may become
a fugitive, no hope of return being left unto thee; call it back therefore
by courteous words, and keep it prudently.
81. The first mover of nature is External Fire, the Moderator
of Internal Fire, and of the whole Work; Let the Philosopher therefore
very well understand the government thereof, and observe its degrees and
points; for from thence the welfare or ruin of the work dependeth. Thus
Art helpeth Nature, and the Philosopher is the Minister of both.
82. By these two Instruments of Art and Nature the Stone lifteth
itself up from Earth to Heaven with great ingenuity, and slideth from Heaven
to Earth, because the Earth is its Nurse, and being carried in the womb
of the wind, it receiveth the force of the Superiors and Inferiors.
83. The Circulation of the Elements is performed by a double Whorl,
by the greater or extended and the less or contracted. The Whorl extended
fixeth all the Elements of the Earth, and its circle is not finished unless
the work of Sulphur be perfected. The revolution of the minor Whorl is
terminated by the extraction and preparation of every Element. Now in this
Whorl there are three Circles placed, which always and variously move the
Matter, by an Erratic and Intricate Motion, and do often (seven times at
least) drive about every Element, in order succeeding one another, and
so agreeable, that if one shall be wanting the labour of the rest is made
void. These Circulations are Nature's Instruments, whereby the Elements
are prepared. Let the Philosopher therefore consider the progress of Nature
in the Physical Tract, more fully described for this very end.
84. Every Circle hath its proper Motion, for all the Motions of
the Circles are conversant about the subject of Humidum and Siccum, and
are so concatenated that they produce the one operation, and one only consent
of Nature: two of them are opposite, both in respect of their causes and
the effects; for one moveth upwards, drying by heat; another downwards,
moistening by cold; a third carrying the form of rest and sleep by digesting,
induceth the cessation of both in greatest moderation.
85. Of the three Circles, the first is Evacuation, the labour
of which is in extracting the superfluous Humidum and also in separating
the pure, clean and subtle, from the gross and terrestrial dregs. Now the
greatest danger is found in the motion of this Circle, because it hath
to do with things Spiritual and makes Nature plentiful.
86. Two things are chiefly to be taken heed of in moving this
Circle; first, that it be not moved too intensely; the other, that it be
not moved for too long a time. Motion accelerated raiseth confusion in
the matter, so that the gross, impure and undigested part may fly out together
with the pure and subtle, and the Body undissolved be mixed with the Spirit,
together with that which is dissolved. With this precipitated motion the
Heavenly and Terrestrial Natures are confounded, and the Spirit of the
Quintessence, corrupted by the admixture of Earth is made dull and invalid.
By too long a motion the Earth is too much evacuated of its Spirit, and
is made so languishing, dry and destitute of Spirit, that it cannot easily
be restored and recalled to its Temperament. Either error burneth up the
Tincture, or turneth it into flight.
87. The Second Circle is Restoration; whose office is to restore
strength to the gasping and debilitated body by Potion. The former Circle
was the Organ of sweat and labour, but this of restoration and consolation.
The action of this is employed in the grinding and mollifying the Earth
(Potter-like), that it may be the better mixed.
88. The motion of this Circle must be lighter than that of the
former, especially in the beginning of its Revolution, lest the Crow's
young ones be drowned in nest by a large flood, and the growing world be
drowned by a deluge. This is the Weigher and Assayer of Measures, for it
distributeth Water by Geometrical Precepts. There is usually no greater
Secret found in the whole practice of the Work than the firm and justly
weighed Motion of this Circle; for it informeth the Philosophers' infant
and inspireth Soul and Life into him.
89. The Laws of this Circle's motions are, that it run about gently:
and by little and little, and sparingly let forth itself, lest that by
making haste it fail from its measure, and the Fire inherent be overwhelmed
with the Waters, the Architect of the Work grow dull, or also be extinguished:
that meat and drink be administered by turns, to the end there may be a
better Digestion made, and the best temperament of Humidum, and Siccum;
for the indissoluble colligation of them both is the End and Scope of the
Work. Furthermore see, that you add so much by Watering, as shall be found
wanting in assaying, that Restoration may restore so much of the lost strength
by corroborating, as Evacuation hath taken away by debilitating.
90. Digestion, the last Circle, acteth with silent and insensible
Motion; and therefore it is said by Philosophers, that it is made in a
secret furnace; it decocteth the Nutriment received, and converteth it
into the Homogeneous parts of the body. Moreover, it is called Putrefaction;
because as meat is corrupted in the Stomach before it passeth into Blood
and similar parts; so this operation breaketh the Aliment with a concocting
and Stomach heat and in a manner makes it to putrefy that it may be the
better Fixed, and changed from a Mercurial into a Sulphurous Nature. Again,
it is called Inhumation, because by it the Spirit is inhumated, as a dead
man buried in the ground. But because it goeth most slowly, it therefore
needeth a longer time. The two former Circles do labour especially in dissolving,
this in congealing although all of them work in both ways.
91. The Laws of this Circle are, that it be moved by the Feverish
and most gentle heat of Dung, lest that the things volatile fly out, and
the Spirit be troubled at the time of its strictest Conjunction with the
Body, for then the business is perfected in the greatest tranquillity and
ease; therefore we must especially beware lest the Earth be moved by any
Winds or Showers. Lastly, as this third Circle may always succeed the second
straightways and in due order, as the second the first: so by interrupted
works and by course those three erratic Circles do complete one entire
circulation, which often reiterated doth at length turn all things into
Earth, and makes similarity between opposites.
92. Nature useth Fire, so also doth Art after its example, as
an Instrument and Mallet in cutting out its works. In both operations therefore
Fire is Master and Perfector. Wherefore the knowledge of Fire is most necessary
for a Philosopher, without which as another Ixion (condemned to labour
in vain) he shall turn about the Whorl of Nature to no purpose.
93. The name Fire is Equivocal amongst Philosophers; for sometimes
it is used by Metonymy for heat; and so there be as many fires as heats.
In the Generation of Metals and Vegetables Nature acknowledgeth a Three-fold
Fire; to wit, Celestial, Terrestrial and Innate. The First flows from Sol
as its Fountain into the Bosom of the Earth; it stirreth up Fumes, or Mercurial
and Sulphurous vapours, of which the Metals are created, and mixeth itself
amongst them; it stirreth up that torpid fire which is placed in the seeds
of Vegetables, and addeth fresh sparks unto it, as a spur to vegetation.
The Second lurketh in the bowels of the Earth, by the Impulse and action
whereof the Subterraneous vapours are driven upwards as through pores and
pipes, and thrusts outwards from the Centre towards the surface of the
Earth, both for the composition of Metals, where the Earth swelleth up,
as also for the production of Vegetables, by putrefying their seeds, by
softening and preparing them for generation. The third Fire, viz., Innate
is also indeed Solar; it is generated of a vapid smoke of Metals, and also
being infused with the monthly provision grows together with the humid
matter, and is retained as in a Prison; or more truly, as form is conjoined
with the mixed body; it firmly inhereth in the seeds of Vegetables, until
being solicited by the point of its Father's rays it be called out, then
Motion intrinsically moveth and informeth the matter, and becomes the Moulder
and Dispenser of the whole Mixture. In the generation of Animals, Celestial
Fire doth insensibly co-operate with the Animal, for it is the first Agent
in Nature; for the heat of the female answereth to Terrestrial Fire; when
the Seed putrefies, this warmth prepareth it. For truly the Fire is implanted
in the Seed; then the Son of Sol disposeth of the matter, and being disposed,
he informeth it.
94. Philosophers have observed a three-fold Fire in the matter
of their work, Natural, Unnatural, and Contra-Natural. The Natural they
call the Fiery Celestial Spirit Innate, kept in the profundity of matter,
and most strictly bound unto it, which by the sluggish strength of metal
grows dull, until being stirred up and freed by the Philosophers' discretion
and external heat, it shall have obtained a faculty of moving its body
dissolved, and so it may inform its humid matter, by Un-folding Penetration,
Dilatation and Congelation. In every mixed body Natural Fire is the Principle
of Heat and Motion. Unnatural Fire they name that which being procured
and coming from without is introduced into the matter artificially; that
it may increase and multiply the strength of the natural heat. The Fire
Contrary to Nature they call that which putrefieth the Compositum, and
corrupteth the temperament of Nature. It is imperfect, because being too
weak for generation, it is not carried beyond the bounds of corruption:
such is the Fire or heat of the menstruum: yet it hath the name improperly
of Fire against Nature, because in a manner it is according to Nature,
for although it destroys the specific form, and corrupteth the matter,
yet it disposeth it for reproduction.
95. It is more credible nevertheless that the corrupting Fire,
called Fire against Nature, is not different from the Innate, but the first
degree of it, for the order of nature requireth, that Corruption should
precede Generation: the fire therefore that is innate, agreeable to the
Law of Nature, performeth both, by exciting both successively in the matter:
the first of corruption more gentle stirred up by feeble heat to mollify
and prepare the body: the other of generation more forcible, moved by a
more vehement heat, to animate and fully inform the Elementary body disposed
of by the former. A double Motion doth therefore proceed from a double
degree of heat of the same fire; neither is it to be accounted a double
Fire, for far better may the name of "Fire contrary to Nature" be given
to violent and destructive fire.
96. Unnatural Fire is converted into Natural or Innate Fire by
successive degrees of Digestion, and increaseth and multiplieth it. Now
the whole secret consisteth in the multiplication of Natural Fire, which
of itself is not able to Work above its proper strength, nor communicate
a perfect Tincture to imperfect Bodies; for although it be sufficient to
itself, yet hath it not any further power; but being multiplied by the
unnatural, which most aboundeth with the virtue of multiplying doth act
far more powerfully, and reacheth itself beyond the bounds of Nature-colouring
strange and imperfect bodies, and perfecting them, because of its plentiful
Tincture, and the abstruse Treasure of multiplied Fire.
97. Philosophers call their Water, Fire, because it is most hot,
and indued with a Fiery Spirit; again Water is called Fire by them, because
it burneth the bodies of perfect Metals more than common fire doth for
it perfectly dissolveth them, whereas they resist our Fire, and will not
suffer themselves to be dissolved by it; for this cause it is also called
Burning Water. Now that Fire of Tincture is hid in the belly of the Water
and manifests itself by a double effect, viz., of the body's Solution and
98. Nature useth a double Fire in the Work of generation, Intrinsic
and Extrinsic; the former being placed in the seeds and mixtures of things,
is hid in their Centre; and as a principle of Motion and Life doth move
and quicken the body. But the latter, Extrinsic, whether it be poured down
from Heaven or Earth, raiseth the former, as drowned with sleep, and compels
it to action; for the vital sparks implanted in the seeds stand in need
of an external motor, that they may be moved and act.
99. It is even so in the Philosophers' work; for the matter of
the Stone possesseth his Interior Fire, which is partly Innate, partly
also is added by the Philosophers Art, for those are united and come inward
together, because they are homogeneous: the internal standeth in need of
the external, which the Philosopher administereth according to the Precepts
of Art and Nature; this compelleth the former to move. These Fires are
as two Wheels, whereof the hidden one being moved by the visible one, it
is moved sooner or later; and thus Art helpeth Nature.
100. The Internal Fire is the middle agent between the Motor and
the Matter; whence it is, that as it is moved by that, it moveth this;
and if so be it shall be driven intensely or remissly, it will work after
the same manner in the matter. The Information of the whole Work dependeth
of the measure of External Fire.
101. He that is ignorant of the degrees and points of external
Fire, let him not start upon the Philosophical Work; for he will never
obtain light out of darkness, unless the heats pass through their middle
stages, like the Elements, whose Extremes are not converted, but only their
102. Because the whole work consisteth in Separation and perfect
Preparation of the Four Elements, therefore so many grades of Fire are
necessary there unto; for every Element is extracted by the degree of Fire
proper to it.
103. The four grades of Heat are called the heat of the Water
Bath, the heat of Ashes, of Coals, and of Flame, which is also called "Optetic:"
every grade hath its degrees, two at least, sometimes three; for heat is
to be moved slowly and by degrees, whether it be increased or decreased;
so that Matter, after Nature's example, may go on by degrees and willingly
unto formation and completion; for nothing is so strange to Nature as that
which is violent. Let the Philosopher propound for his consideration the
gentle access and recess of the Sun, whose Light and Lamp bestoweth its
heat to the things of the world, according to the times and Laws of the
Universe, and so bcstoweth a certain temperament upon them.
104. The first degree of the Bath of Heat is called the heat of
a Fever; the second, of Dung. The first degree of the second grade is the
simple heat of Ashes, the second is the heat of Sand. Now the degrees of
Fire, Coals and Flame want a proper Name, but they are distinguished by
the operation of the intellect, according to their intensity.
105. Three Grades only of Fire are sometimes found amongst Philosophers,
viz., the Water Bath, of Ashes and of Flame: which latter comprehendeth
the Fire of Coals and of Flame: the Heat of Dung is sometimes distinguished
from the Heat of the Bath in degree. Thus for the most part Authors do
involve the light in darkness, by the various expressions of the Philosophers'
Fire; for the knowledge thereof is accounted amongst their chief secrets.
106. In the White Work, because three Elements only are extracted,
Three degrees of Fire do suffice; the last, to wit the "Optetic," is reserved
for the Fourth Element, which finisheth the Red Work. By the first degree
the eclipse of Sol and Luna is made; by the second the light of Luna begins
to be restored; by the third Luna attaineth unto the fulness of her splendour;
and by the fourth Sol is exalted into the highest apex of his glory. Now
in every part the Fire is administered according to the rules of Geometry;
so that the Agent may answer to the disposition of the Patient, and their
strength be equally poised betwixt themselves.
107. Philosophers have very much insisted upon secrecy in regard
to their Fire; they scarce have been bold to describe it but shew it rather
by a description of its qualities and properties, than by its name: as
that it is called Airy Fire, Vaporous, Humid and Dry, Clear or Star-like;
because it may easily by degrees be increased or remitted as the Artificer
pleaseth. He that desireth more of the knowledge of Fire may be satisfied
by the Works of Lullius, who hath opened the Secrets of Practice to worthy
108. Of the conflict of the Eagle and the Lion also they write
diversely, because the Lion is the strongest animal, and therefore it is
necessary that more Eagles act together (three at least, or more, even
to ten) to conquer him: the fewer they are, the greater the contention,
and the slower the Victory; but the more Eagles, the shorter the Battle,
and the plundering of the Lion will more readily follow. The happier number
of seven Eagles may be taken out of Lullius, or of nine out of Senior.
109. The Vessel wherein Philosophers decoct their work is twofold;
the one of Nature, the other of Art; the Vessel of Nature which is also
called the Vessel of Philosophy is the Earth of the Stone, or the Female
or Matrix, whereinto the sperm of the Male is received putrefies, and is
prepared for generation; the Vessel of Nature is of three sorts, for the
secret is decocted in a threefold Vessel.
110. The First Vessel is made of a transparent Stone, or of a
stony Glass, the form thereof some Philosophers have hid by a certain Enigmatic
description; sometimes affirming that it is compounded of two pieces, to
wit, an Alembic and a Bolt-head; sometimes of three at other times of the
two former with the addition of a Cover.
111. Many have feigned the multiply of such like Vessels to be
necessary to the Philosophical Work, calling them by divers names with
a desire of hiding the secret by a diversity of operations; for they called
it Dissolvent of solutions; Putrefactory for putrefaction; Distillatory
for distillation; Sublimatory for sublimation; Calcinatory for calcination
112. But all deceit being removed we may speak sincerely, one
only Vessel of Art sufficeth to terminate the Work of either Sulphur; and
another for the Work of the Elixir; for the diversity of digestions requireth
not the change of Vessels; yea we must have a care lest the Vessel be changed
or opened before the First work be ended.
113. You shall choose a form of glass Vessel round in the bottom
(or cucurbit), or at least oval, the neck a hand's breadth long or more,
large enough with a straight mouth made like a Pitcher or Jug, continuous
and unbroken and equally thick in every part, that it may resist a long,
and sometimes an acute Fire The cucurbit is called a Blind-head because
its eye is blinded with the Hermetic seal, lest anything from without should
enter in, or the Spirit steal out.
114. The second Vessel of Art may be of Wood, of the trunk of
an Oak, cut into two hollow Hemispheres, wherein the Philosophers' Egg
may be cherished till it be hatched; of which see the Fountain of Trevisan.
115. The third Vessel Practitioners have called their Furnace,
which keeps the other Vessels with the matter and the whole work: this
also Philosophers have endeavoured to hide amongst their secrets.
116. The Furnace which is the Keeper of Secrets, is called Athanor,
from the immortal Fire, which it always preserveth; for although it afford
unto the Work continual Fire, yet sometimes unequally, which reason requireth
to be administered more or less according to the quantity of matter, and
the capacity of the Furnace.
117. The matter of the Furnace is made of Brick, or of daubed
Earth, or of Potter's clay well beaten and prepared with horse dung, mixed
with hair, so that it may cohere the firmer, and may not be cracked by
long heating; let the walls be three or four fingers thick, to the end
that the furnace may be the better able to keep in the heat and withstand
118. Let the form of the Furnace be round, the inward altitude
of two feet or thereabouts, in the midst whereof an Iron or Brazen plate
must be set, of a round Figure, about the thickness of a Penknife's back,
in a manner possessing the interior latitude of the Furnace, but a little
narrower than it, lest it touch the walls; it must lean upon three or four
props of Iron fixed to the walls, and let it be full of holes, that the
heat may be the more easily carried upwards by them, and between the sides
of the Furnace and the Plate. Below the Plate let there be a little door
left, and another above in the walls of the Furnace, that by the Lower
the Fire may be put in, and by the higher the temperament of the heat may
be sensibly perceived; at the opposite part whereof let there be a little
window of the Figure of a Rhomboid fortified with glass, that the light
over against it may shew the colours to the eye. Upon the middle of the
aforesaid plate, let the Tripod of secrets be placed with a double Vessel.
Lastly, let the Furnace be very well covered with a shell or covering agreeable
unto it, and take care that the little doors be always closely shut, lest
the heat escape.
119. Thus thou hast all things necessary to the First Work, the
end whereof is the generation of two sorts of Sulphur; the composition
and perfection of both may be thus finished.
The Practice of the Sulphur.
Take a Red Dragon, courageous, warlike, to whom no natural strength
is wanting; and afterwards seven or nine noble Eagles (Virgins), whose
eyes will not wax dull by the rays of the Sun: cast the Birds with the
Beast into a clear Prison and strongly shut them up; under this let a Bath
be placed, that they may be incensed to fight by the warmth, in a short
time they will enter into a long and harsh contention, until at length
about the 45th day or the 50th the Eagles begin to prey upon and tear the
beast to pieces, which dying will infect the whole Prison with its black
and direful poison, whereby the Eagles being wounded, they will also be
constrained to give up the ghost. From the putrefaction of the dead Carcasses
a Crow will be generated, which by little and little will put forth its
head, and the Heat being somewhat increased it will forthwith stretch forth
its wings and begin to fly; but seeking chinks from the Winds and Clouds,
it will long hover about; take heed that it find not any chinks. At length
being made white by a gentle and long Rain, and with the dew of Heaven
it will be changed into a White Swan, but the new born Crow is a sign of
the departed Dragon. In making the Crow White, extract the Elements, and
distil them according to the order prescribed, until they be fixed in their
Earth, and end in Snow-like and most subtle dust, which being finished
thou shalt enjoy thy first desire, the White Work.
120. If thou intendest to proceed further to the Red, add the Element
of Fire, which is not needed for the White Work: the Vessel therefore being
fixed, and the Fire strengthened by little and little through its grades,
force the matter until the occult begin to be made manifest, the sign whereof
will be the Orange colour arising: raise the Fire to the Fourth degree
by its degrees, until by the help of Vulcan, purple Roses be generated
from the Lily, and lastly the Amaranth dyed with the dark Redness of blood:
but thou mayest not cease to bring out Fire by Fire, until thou shalt behold
the matter terminated in most Red ashes, imperceptible to the touch. This
Red Stone may rear up thy mind to greater things, by the blessing and assistance
of the holy Trinity.
121. They that think they have brought their work to an end by
perfect Sulphur, not knowing Nature or Art, and to have fulfilled the Precepts
of the secret are much deceived, and will try Projection in vain; for the
Praxis of the Stone is perfected by a double Work; the First is the creation
of the Sulphur; the Second is the making of the Elixir.
122. The aforesaid Philosophers' Sulphur is most subtle Earth,
most hot and dry, in the belly whereof the Fire of Nature abundantly multiplied
is hidden. Therefore it deserveth the name of the Fire of the Stone, for
it hath in itself the virtue of opening and penetrating the bodies of Metals,
and of turning them into its own temperament and producing its like, wherefore
it is called a Father and Masculine seed.
123. That we may leave nothing untouched, let the Students in
Philosophy know that from that first Sulphur, a second is generated which
may be multiplied ad infinitum: let the wise man, after he hath got the
everlasting mineral of that Heavenly Fire, keep it diligently. Now of what
matter Sulphur is generated, of the same it is multiplied, a small portion
of the first being added, yet as in the Balance. The rest, a tyro may see
in Lullius, it may suffice only to point to this.
124. The Elixir is compounded of a threefold matter, namely, of
Metallic Water or Mercury sublimated as before; of Leaven White or Red,
according to the intention of the Operator; and of the Second Sulphur,
all by Weight.
125. There are Five proper and necessary qualities in the perfect
Elixir, that it be fusible, permanent, penetrating, tincturing, and multiplying;
it borroweth its tincture and fixation from the Leaven; its penetration
from the Sulphur; its fusion from Argent vive, which is the medium of conjoining
Tinctures; to wit of the Ferment and Sulphur; and its multiplicative virtue
from the Spirit infused into the Quintessence.
126. Two perfect Metals give a perfect Tincture, because they
are dyed with the pure Sulphur of Nature, and therefore no Ferment of Metals
may be sought except these two bodies; therefore dye thy Elixir White and
Red with Luna and Sol; Mercury first of all receives their Tincture, and
having received it, doth communicate it to others.
127. In compounding the Elixir take heed you change not or mix
any thing with the Ferments, for either Elixir must have its proper Ferment,
and desireth its proper Elements; for it is provided by Nature that the
two Luminaries have their different Sulphurs and distinct tinctures.
128. The Second work is concocted as the First, in the same or
a like Vessel, the same Furnace, and by the same degrees of fire, but is
perfected in a shorter time.
129. There are three humours in the Stone, which are to be extracted
successively; namely, Watery, Airy, and Radical; and therefore all the
labour and care of the Workman is employed about the humour, neither is
any other Element in the Work of the Stone circulated beside the humid
For it is necessary, in the first place, that the Earth be resolved
and melted into humour. Now the Radical humour of all things, accounted
Fire, is most tenacious, because it is tied to the Centre of Nature, from
which it is not easily separated; extract, therefore, these three humours
slowly and successively; dissolving and congealing them by their Whorls,
for by the multiplied alternative reiteration of Solution and Congelation
the Whorl is extended and the whole work finished.
130. The Elixir's perfection consisteth in the strict Union and
indissoluble Matrimony of Siccum and Humidum, so that they may not be separated,
but the Siccum may flow with moderate heat into the Humidum, abiding every
pressure of Fire. The sign of perfection is that if a very little of it
be cast in above the Iron or Brazen Plate while very hot, it flow forthwith
Let three weights of Red Earth or of Red Ferment, and a double
weight of Water and Air well ground up be mixed together. Let an Amalgama
be made like Butter, or Metalline Paste, so that the Earth being mollified
maybe insensible to the touch. Add one weight and a half of Fire; let these
be transferred to the Vessel and exposed to a Fire of the first degree;
most closely sealed; afterwards let the Elements be extracted out of their
degrees of Fire in their order, which being turned downwards with a gentle
motion they may be fixed in their Earth, so as nothing Volatile may be
raised up from thence; the matter at length shall be terminated in a Stone,
Illuminated, Red and Diaphanous; a part whereof take at pleasure, and having
cast it into a Crucible with a little Fire by drops give it to drink its
Red Oil and incerate it, until it be quite melted, and do flow without
smoke. Nor mayest thou fear its flight, for the Earth being mollified with
the sweetness of the Potion will retain it, having received it, within
its bowels: then take the Elixir thus perfected into thine own power and
keep it carefully. In God rejoice, and be silent.
132. The order and method of composing and perfecting the white
Elixir is the same, so that thou usest the white Elements only in the composition
thereof ; but the body of it brought to the term of decoction will end
in the plate; white, splendid, and crystal-like, which incerated with its
White Oil will be fused. Cast one weight of either Elixir, upon ten times
its weight of Argent-vive well washed and thou wilt admire its effect with
133. Because in the Elixir the strength of Natural Fire is most
abundantly multiplied by the Spirit infused into the Quintessence, and
the depraved accidents of bodies, which beset their purity and the true
light of Nature with darkness, are taken away by long and manifold sublimations
and digestions; therefore Fiery Nature freed from its Fetters and fortified
with the aid of Heavenly strength, works most powerfully, being included
in this our Fifth Element: let it not therefore be a wonder, if it obtain
strength not only to perfect imperfect things, but also to multiply its
force and power. Now the Fountain of Multiplication is in the Prince of
the Luminaries, who by the infinite multiplication of his beams begetteth
all things in this our Orb, and multiplieth things generated by infusing
a multiplicative virtue into the seeds of things
134. The way of multiplying the Elixir is threefold: By the first:
R, Mingle one weight of Red Elixir, with nine times its weight of Red Water,
and dissolve it into Water in a Vessel suitable for Solution; the matter
being well dissolved and united coagulate it by decoction with a gentle
Fire, until it be made strong into a Ruby or Red Lamel, which afterwards
incerate with its Red Oil, after the manner prescribed until it melt and
flow; so shalt thou have a medicine ten times more powerful than the first.
The business is easily finished in a short time.
135. By the Second manner. R, What Portion thou pleasest of thy
Elixir mixed with its Water, the weights being observed; seal it very well
in the Vessel of Reduction, dissolve it in a Bath, by inhumation; being
dissolved, distil it separating the Elements by their proper degrees of
fire, and fixing them downwards, as was done in the first and second work,
until it become a Stone; lastly, incerate it and Project it. This is the
longer, but yet the richer way, for the virtue of the Elixir is increased
even an hundred fold; for by how much the more subtle it is made by reiterated
operations, so much more both of superior and inferior strength it retaineth,
and more powerfully operateth.
136. Lastly, take one Ounce of the said Elixir multiplied in virtue
and project it upon an hundred of purified Mercury, and in a little time
the Mercury made hot amongst burning Coals will be converted into pure
Elixir; whereof if thou castest every ounce upon another hundred of the
like Mercury, Sol will shine most purely to thine eyes. The multiplication
of White Elixir may be made in the same way. Study the virtues of this
Medicine to cure all kinds of diseases, and to preserve good health, as
also other uses thereof, out of the Writings of Arnold of Villa Nova, Lullius
and of other Philosophers.
137. The Significator of the Philosopher will instruct him concerning
the Times of the Stone, for the first Work "ad Album" must be terminated
in the House of Luna; the Second, in the second House of Mercury. The first
Work "ad Rubeum," will end in the Second House of Venus, and the last in
the other Regal Throne of Jupiter, from whence our most Potent King shall
receive a Crown decked with most precious Rubies:
Thus doth the winding of the circling Year
Trace its own Foot-steps, and the same appear.
138. A Three-Headed Dragon keepeth this Golden Fleece; the first
Head proceedeth from the Waters, the second from the Earth, the third from
the Air; it is necessary that these three heads do end in One most Potent,
which will devour all the other Dragons; then a way is laid open for thee
to the Golden Fleece. Farewell! diligent Reader; in Reading these things
invocate the Spirit of Eternal Light ; Speak little, Meditate much, and
The Times of the Stone.
The interpretation of The Philosophers' Significator. To every Planet
two Houses were assigned by the Ancients, Sol and Luna excepted; whereof
the planet Saturn hath his two houses adjoining. Philosophers in handling
their Philosophical work, begin their years in Winter, to wit; the Sun
being in Capricorn, which is the former House of Saturn; and so come towards
the right hand. In the Second place the other House of Saturn is found
in Aquarius, at which time Saturn, i.e., the Blackness of the work of the
Magistery begins after the forty-fifth or fiftieth day. Sol coming into
Pisces the work is black, blacker than black, and the head of the Crow
begins to appear. The third month being ended, and Sol entering into Aries,
the sublimation or separation of the Elements begin. Those which follow
unto Cancer make the Work White, Cancer addeth the greatest whiteness and
splendour, and doth perfectly fill up all the days of the Stone, or white
Sulphur, or the Lunar work of Sulphur; Luna sitting and reigning gloriously
in her House, In Leo, the Regal Mansion of the Sun, the Solar work begins,
which in Libra is terminated into a Ruby Stone or perfect Sulphur. The
two signs Scorpio and Sagittarius which remain are required for the completing
of the Elixir. And thus the Philosophers' admirable offspring taketh its
beginning in the Reign of Saturn, and its end and perfection in the Dominion