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Alchemy | A 17th century allegorical alchemical poem | 1 | The Work of Dickinson
A 17th century allegorical alchemical poem by Edmund Dickinson, transcribed from MS Ferguson 91 in Glasgow
University Library.
The worck of Dickinson.
When Phoebus with his rayes bright
Through the Raine takes his flight
His heate is then soe nourishinge
To the Earth and every other thinge
That sapp and roote doth then revive
By Phoebus heate attractive
Drawing by branches of the vine
Water mingled with Earth fine
Containeinge also fier and Ayre
Which liquor on Earth hath noe peere
CHAOS veterum some doe it call
Confused in it the Elements all
Wherefore draw thou a water bright
Contayneng in it the fiers might
And in the residence thou shalt finde
An Earth black as man of Inde
Which into Luna looke thou throwe
Till it be whiter then the snowe
That Earth put in a glasse faire
And put thereto of his water cleere
But close the mouth well of the Glasse
That the Spirit doe not out passe
A dayes space then lett them stand
To be buried in could sand
Then doe it in a bath of lent heate
That faint water it maye out sweate
So weake water thou shalt up still
But fier beneath with Earth will dwell
When all the fainte water is drew
And fier left in the Earth belowe
Then of this water put on more
And do as earst thou didst before
But often times thou must doe this
To gett much store of fier I wisse
So when thy fier is multiplied
Which still belowe in Earth will bide
Then hast thou gott a burning fire
That draw forth at thy owne desier
For Earth with his attractive might
Keepes downe with him the fire bright
First hide the fire the Earth within
And afterward looke thou them twinne
Thus Raymund ment when he did say
Absconde ignem in intimis terrae
Then set thy glass in dry fire
Till the white fumes doe appeare |
Alchemy | A 17th century allegorical alchemical poem | 2 | Receive the same cloudes bright
Which tourne the water greate of might
This water if thou doest not knowe
Some thinge thereof I will the shewe
Of which Philosophers meane
From bowels of the Earth updrawe
By Phoebus might as earst was shewne
Mercury vegetable it is without doubt
That causeth Cropp and roote to sproute
Ignis humidus forsooth it is
The comfort of our life I wis
Mercury vegetable that men of clatter
That reduceth Gold to his first matter
This is the key that all must done
To open the bodies of Sonne and Moone
Also the menstrue vegetative
The metalline body that doth revive
The menstrue resolutive is the thinge
Which the menstruum resolved forth doth bringe
Then rectifie this water of might
And doe in it obryson bright
Which thou that tourne to his first matter
As doth Ice in warme water
And so together thou must convert
That never asunder they shall depart
Then circulate them so thou shall
To heale in man diseases all
For then thou has Electrum right
The first essence of the Sonne bright
This is the Philosophers Sulphur vive
Theire Tinctur, lead, theire Gold of life
Likewise Luna thou maist reduce
To serve the to an other use
If thou hast grace then mayst thou finde
A water of an other kinde
Which faster to the metall doth cleave
Ingendred in the Earth beneath
Reduce him rightly into water
Which of metalls is first matter
Whose partes so divide thou shall
Into Earth and water minerall
That after they may conjoyned be
To cure in metalls leprosy
And for the order of true workenge
In figures is satt downe every thinge
To make white stone and the redd
Elixir vitae to putt away dread
To shew the order I meane truly
For workes in Bookes disordred bee
And keepe this secret I the praye
As thou wilt answear it at doomes day
And keepe it out of wicked hands
Which in no feare of God stands
And keepe it well in safety
To guide thy bretheren eke and thee
The key of all is heere in briefe |
Alchemy | A 17th century allegorical alchemical poem | 3 | Which erst by none was ere so reife
And looke that aye thou live aright
And serve the Lord in Truth and Spight
And dooe good deedes unto the poore
So shalt thou live for ever more. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 1 | A Threefold Alchemical Journey
Through the Book of Lambspring
Adam McLean ©
The Book of Lambspring is well known as one of the gems from the Musaeum
Hermeticum published in 1625 by Lucas Jennis in Frankfurt, especially for its series of
fifteen emblematic plates. It seems that this little book was first published, under the title
De Lapide PhilosophicoTriga Chemicum (Prague 1599) compiled by the Frenchman
Nicolas Barnaud prominent in the alchemical circles around Rudolf II. However, this
tract and its emblemmatic drawings circulated in manuscript during the last two decades
of the 16th century, as is attested by a number of copies dated to this period which still
survive in libraries and special collections today. [Of these we might mention Ms 16752
in the National Museum in Nurnberg, and the manuscript copy in the University of
Leiden.]
The Book of Lambspring is a short work with an introductory section in verse and an
emblem showing a threefold furnace. Following the tradition of emblem books of the
period its series of fifteen emblems each bears a motto or title with a verse on the facing
page. The Book of Lambspring is a work of spiritual alchemy, has few references to
physical alchemical processes, and it seems unlikely that it could ever have provided any
clues that might help someone engaged upon physical experimentation. Instead, it is a
clear, powerful and extremely useful statement of the inner work of the spiritual
alchemist. Its verses point to the soul and spirit involved in the alchemical transformation
and its fifteen emblems are evocative symbols of these inner processes.
Unlike some other series of alchemical emblems (say the Mylius Philosophia Reformata,
or even the Twelve Keys of Basil Valentine), the Book of Lambspring avoids complex
layers of symbols, or paradoxical 'surrealistic' images, and presents its message instead
through direct simplicity of imagery. It is perhaps this delightful simplicity, joined with
the archetypal power of its symbolism that keeps this work approachable by present day
consciousness, and ensures the continued use of these emblems as illustrations in popular
works on 'occult' and 'mystical' symbolism. Although individual emblems from the Book
of Lambspring still seem to touch our souls through the clean lines of their archetypal
symbolism, there does not seem to have been any serious attempt made to reveal the
structure of its sequence as a whole and of how to work through the process of inner
development sketched by 'Lambspring'.
One way of looking at these emblems, which I believe we will find useful as a basis for
our inner work, is to see the sequence as forming three groups of five emblems 1-5, 6-10,
11-15. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 2 | A clue to this is given in the title page illustration which shows a threefold furnace,
and this is hinted at further by the fact that Emblems 1-5, and 6-10 have short epigrams
placed under each emblem, while the sequence 11-15 does not have this feature.
Once we look at the emblems in this way distinct patterns can be seen. The first layer of
five emblems deal with the different facets of polarities in our inner world. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 3 | Emblem 1 shows us two fish swimming in opposite directions in our inner sea ("The sea
is the body, the two fish are Soul and Spirit" states the epigram). These two polarities
coexist though work in different ways. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 4 | The second emblem shows a different aspect to polarities in the fight between the inner
dragon and an armed knight (a St George figure) in the Forest of the Soul. In this
emblem there is a sense that the polarities must struggle to overcome each other. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 5 | Next in Emblem 3 we have the beautiful picture of the meeting in a clearing in the forest
of a magnificent Stag and a graceful Unicorn. The Stag as a symbol is often associated
with the Sun and the Unicorn is usually linked with the Moon. These polarities are to be
coupled together through the alchemist's work. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 6 | Next, in Emblem 4, the polarities are seen in their manifestation as masculine and
feminine, pictured here in the meeting of Lion and Lioness. We note how they raise their
opposite paws (Lion - right, Lioness - left) mirroring the posture of the Stag and Unicorn
in the previous emblem. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 7 | The fifth emblem, which completes this part of the sequence shows the wild Wolf and the
tamed Dog fighting for supremacy. These polarities are further linked in the verse with
the directions West (Dog) and East (Wolf).
Thus we can see that the first five emblems show us different ways in which the polarities
appear in our inner world. The dynamically opposed though balanced way of the two
fishes, the battling of the Dragon and Knight elements, or Wolf and Dog, and the meeting
and relationship indicated in the Stag-Unicorn and Lion-Lioness emblems.
The next five emblems seem to indicate different ways in which we must inwardly work to
unite these polarities in our beings. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 8 | Emblem 6 is a clear statement of the Ouroborus, the serpent dragon that siezes its own
tail and unites these polarities in forming its circle in the Soul. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 9 | Emblem 7 shows us two birds - one sits on the nest and cannot move, tied to its earthly
task, while its partner attempts to soar into the heavens. As the associated verse states
"The one that is below holds the one that is above" echoing the opening lines of the
Emerald Tablet of Hermes. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 10 | The next emblem, number 8, the central emblem of the whole sequence, pictures two
birds, a red and a white, fighting each other - one above, the other below. The verse
indicates that these become transformed into white doves and becomes a Phoenix. Thus
at this stage, the polarities fight, absorb each other and are reborn in a new form. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 11 | The ninth emblem shows us the King of the Forest seated on his throne with his feet set
upon the Dragon he has overcome. This marks the inner stage which completes the
integration of the polarities revealed in Emblem 2. Now, no struggle with the Dragon is
necessary, for the King has emerged in the Soul as ruler of the dark realm of the Forest.
His throne also bears fish upon its arms, echoing the symbolism of Emblem 1.
Significantly, seven steps mount up to his throne. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 12 | This second sequence ends in Emblem 10 with the image of an alchemical adept roasting
a Salamander in the fire. Here the inner fire works upon the Salamander or spiritual
remnant of the Dragon, purifying and elevating it, and investing it with a new spiritual
energy, till it becomes the glowing living interior source of the Philosophers' Stone, or
inner foundation for the solidity of the Soul. This contrasts with the picture of the inner
sea of the initial emblem 1, with its implication of the lack of solidity in the flowing soul
forces.
We can therefore recognise in this second grouping of emblems some indication of ways
in which the polarities must be woven together and brought into a relationship through
the inner work of the soul alchemist. The first group shows the ways in which these
polarities appear in the soul, the second points to ways of working with them towards an
integration.
We note some cross correspondences between these two groups :-
[1] Water - [10] Fire element. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 13 | [2] Dragon/Knight - [9] Dragon/King relationship.
[4] Lion/Lioness - [7] Two birds 'married' together.
[5] Wolf/Dog of East and West - [6] Ouroborus uniting two directions.
The last grouping of emblems introduce a new set of characters - an old King, young
Prince, and winged spiritual guide - and show in sequence the stages an alchemist must
go through to complete the work begun in the earliest stages of his inner work. This
sequence is rather strange and we will here consider it as a whole.
In Emblem 11, the old King gives his son into the charge of an ancient spiritual guide,
who leads him up a high mountain in order to give him a glimpse of the heavenly throne.
The young Prince delights in this vision but realises the great sorrow of his father who
was not not able to undertake this journey, and decides to return to the old King. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 14 | In Emblem 12, we see the guide with his charge high upon the mountain standing on the
threshold of the spiritual world, the archetypes of the Sun, Moon and Stars around them. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 15 | The old King was as dead without his son and when the young Prince returns with his
guide, his father is so pleased to see him that he swallows his son. This is pictured in the
thirteenth emblem. |
Alchemy | A Threefold Journey Through the Book of Lambspring | 16 | Emblem 14 shows the old King lying sweating in his bed, while a gentle dew descends
from above softening the father's body so that his son may be reborn from him. The final
emblem shows the rebirth of the son from his father, and the verse states "The Son ever
remains in the Father, and the Father in the Son", which echoes Christian sentiments.
One interpretation is of the old King or father as the earthly part of the alchemist's soul,
or that aspect turned to the body and outer senses - the young Prince or son as that part
of the soul that is free to rise to the spirit - and the Guide as the spiritual part of the
alchemist. Strangely, this sequence seems to indicate a path of spiritual development
which is almost an inversion or mirroring of the christian path. In the tradition of the
christian mystical path, there is a sense of the incarnation of spirit in matter, as a
sacrifice of the spirit descending from the Heavenly Father to become involved and
incarnated in matter as the Christ, to suffer in the body, and to become resurrected and
return to the spirit. In the alchemical path outlined here, the father is the earthly King,
rather than Heavenly Father, the son is given an opportunity of rising into the spirit to
leave the material realm behind, and kneel at the heavenly Throne, but elects to return to
the material world and become reabsorbed by his earthly father, who is the suffering one.
(We don't have here a picture of the spirit suffering in matter, but of the matter suffering
without the spiritual). |
Alchemy | A Threefold Journey Through the Book of Lambspring | 17 | The father undergoes a strange process of transformation through the dew that descends,
and the sweat that rises out of his body. Eventually the son is emanated again and yet
they remain inseparable, and as the text has it "they perish no more and laugh at death".
This is not so much a resurrection from death as a transcendence of death. Thus this is a
process of excarnation and suffering then incarnation, rather than a picture of
incarnation then resurrection through suffering. In some ways this alchemical work is
paralleled with the christian idea of the incarnation and resurrection, but here we seem
to have a mirror image of the process.
The Book of Lambspring is an important work that points us especially to the inner
aspect of the alchemical process. The indications I have presented here are only hints at
one possible way of entering into the Lambspring process. However, as with all such
hermetic systems of inner exercises, we cannot entirely grasp it through our thinking and
if we wish to work this process we must take an inner journey into the strange landscape
of Lambspring's work. By studying the text and meditatively penetrating each emblem in
sequence we will be able to experience the symbols working within our souls. The |
Alchemy | A Threefold Journey Through the Book of Lambspring | 18 | indications I have presented here, hopefully might be a useful map for exploring this
process. |
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1 |
Alchemy | 153 Chymical aphorisms | 1 | 153 Chymical Aphorisms
These 153 alchemical aphorisms were published, together with the 157 alchemical canons, in Franciscus Mercurius
van Helmont, One hundred fifty three chymical aphorisms. Briefly containing whatsoever belongs to the chymical
science. Done by the labour and study of Eremita Suburbanus. Printed in Latin at Amsterdam, Octob. 1687. To
which are added, some other phylosophick canons or rules pertaining to the Hermetick science. Made English and
published for the sake of the sedulous labourers in true chymistry... by Chr. Packe. London: for the author, sold by
W. Cooper. 1688.
To all the Lovers
of the
CHYMICAL ART.
Gentlemen,
About a Month since, I received among some other things, those 153 Chymical Aphorisms, from Amsterdam, where
they had been newly printed in Latin, for which end they had been lately transmitted from Vienna, as appears by the
Author's Epistle to his Friend. When I had perused and well weigher them, with that little Judgement I could, I
thought that I could do nothing more grateful to the Sons of Art, than to Publish them in English, which I have done
with all the care and exactness I could.
The other 157 Phylosophick Canons I have taken from Bernardus G. Penotus a portu Aquitano; where they are
inserted with 115 famous Cures of Paracelsus, together with Pontanus his Epistle, and some other Phylosophick
things, and printed in the Year 1582. Which together make up a Compendium of the Chymical Art, and may serve
the Studious for a vade mecum, or small Pocket Companion, with which he man converse in his retirements. That it
may be both pleasant and profitable to the Disciples of Hermes, is the only desire of,
Gentlemen,
Your ready Servant,
Chr. Packe
From my House, at the Sign of the Globe and Chymical Furnaces in the Postern Street, near Moorgate. Decemb. the
8th. 1687.
The AUTHOR TO HIS FRIEND.
You see here, my highly-esteemed Friend, part of a certain Excellent Writing, digested into brief Aphorisms, as a
Compendium of all those things which Phylosopher's are wont to observe, about the great Work of their Stone: Not
that all things are here expounded which belong to the Compleat Description of the Physical Tincture; for there are
more things yet behind, with which the Author intends to adorn it; in as much as he hath determined to fortifie these
Aphorisms which he hath here emitted, from the Authority of the Principle Phylosophers: in which Work he will
accurately explain the Similitudes, Figures, and other obscure and confused manners of speaking, which every
where occur in the Writings of the Phylosophers. That so at length those things which hitherto have been delivered
too intricately, and confusedly by most writers, may appear in some Methodical Order. Nevertheless, the principle
scope of this Author, is not so much to expose or set forth his own Inventions, as to reduce the valuable Sayings of
others into order; which he willingly submitteth to the Judgement and Examination of those, who have made a
greater Progress in the Art than himself.
But although I know this to be the purpose of the Learned Author, nevertheless I chuse rather to transmit this little
work to you, imperfect as it is, that you may weigh it, and cause it to be printed, then that the Sons of Art should any
longer want this small help; that it may give a light to those who err and go astray in the midst of darkness.
And that the Author may judge from the event of this his labour, whether it will be worth his Pains to emit the whole
Work to the World. Farewell my good Friend, and let me continue to have a place in your favour.
Dated at Vienna, the
2d. of Septemb. 1687. |
Alchemy | 153 Chymical aphorisms | 2 | CLII
Chymical Aphorisms;
To Which
May be Commodiosly reffered
whatsoever belongs to the
Chymical Science.
Aphorism I. Alchemy is the perfect knowledge of whole Nature and Art, about the Kingdom of Metals.
Aph. 2. Which by reason of its Excellency, is called by many other Names.
Aph. 3. And was first invented by one Alchemus, as some think.
Aph. 4. And in all times hath been so highly esteemed by Philosophers by reason of its great Utility.
Aph. 5. That the Adepti being moved with Pity, would not altogether conceal it.
Aph. 6. Nevertheless, they have delivered it but confusedly, enigmatically, and under Allegories.
Aph. 7. Lest it should fall into the hands of the unworthy.
Aph. 8. But that it should be known to its own Sons only.
Aph. 9. With which Sophister should have no Commerce.
Aph. 10. Wherefore this Science is the Gift of God, which he bestoweth on whom he pleaseth.
Aph. 11. Either by the Revelation of a faithful Friend; or by illuminating the Understanding of the Enquirer.
Aph. 12. Who seeketh it by Prayer, diligent Reading, profound Meditation, and assiduous Labour.
Aph. 13. Therefore it behoveth the Studious of this Art, to be of a pure heart, intire manners, steadfast to his
purpose, and a Religious keeper of Secrets.
Aph. 14. And moreover, that he be indowed with a good Wit, health of Body, and a plentiful Fortune.
Aph. 15. Because this Art requireth the whole Man, being found out, possesseth him, and once possessed, freeth him
from every long and serious business, causing him to disregard all other things, and to repute them as being foreign
and strange.
Aph. 16. The parts of Alchymy are two, viz. The Theory, and the Practice.
Aph. 17. For, seein that Art can do nothing about Metals, except it imitate Nature,
Aph. 18. It is necessary that the Knowledge of Nature should precede the Knowledge of Art.
Aph. 19. Alchymy therefore, in respect of the Theory, is a Science whereby the Beginnings, Causes, Properties and
Passions of all the Metals, are radically known; that those which are imperfect, incompleat, mixt and corrupt, may
be transmuted into true Gold.
Aph. 20. Seeing that the final cause in Physick co-incideth with the form, the Principles and Causes of Metals are
their matter, form, and efficient cause.
Aph. 21. The Matter of Metals is either remote or proximate.
Aph. 22. The Remote is the Rayes of the Sun and Moon, by whose Concourse all Natural Compounds are produced.
Aph. 23. The Proximate is Sulfur and Argent-vive, or the Rayes of the Sun and the Moon determined to a Metallick
Production, under the form of certain humid, unctious, and viscous Substance.
Aph. 24. In the Union of this Sulfur, and Argent-vive, consisteth the form of Metals.
Aph. 25. The which, seeing that it is various, according to the various manner of the mixture, and the degree of
Decoction, hence arise various Metals.
Aph. 26. Nature only effecteth this Union in the bowels of the Earth, by a temperate heat.
Aph. 27. The Union of this Water immediatelly flow forth two Properties of Passions, common to all the Metals,
viz. Fusibility and Extensibility.
Aph. 28. The Causes of a Metallick Fusibility are, Argent-vive, as well fixed as volatile; and a volatile Sulphur not
fixed.
Aph. 29. The cause of Extensibility is the viscousity or toughnes of Argent-vive, whether fixed or volitile.
Aph. 30. Metals therefore are Mineral Bodies, of a close and compact substance, and of a very strong Composition;
fusible, and extensible under the Hammer, from every Dimension.
Aph. 31. Which are commonly reckoned fix, viz. Gold, Silver, Tin, Lead, Copper, and Iron.
Aph. 32. Of these, two are perfect; viz. Gold and Silver.
Aph. 33. The other four are imperfect.
Aph. 34. Of which, two are soft; viz. Tin and Lead. |
Alchemy | 153 Chymical aphorisms | 3 | Aph. 35. And two hard; viz. Copper and Iron.
Aph. 36. The Perfection of Metals consisteth in the abundance of Argent-vive, and the Uniformity of the Substance,
or perfect union of the principles, which is performed by a long and temperate Decoction.
Aph. 37. Hence flow various Properties or Passions, by which the perfect Metals are distinguished from the
imperfect.
Aph. 38. Of which, the first is, That the perfect Metals easily receive Argent-vive, but refuse Sulphur.
Aph. 39. The second is that they are not burnt, nor inflamed, but suffer the Examen of the Cupel, and of the Cement;
or, at least, of the former.
Aph. 40. The third is, that the parts of which the consist, to wit, the moist and dry, cannot be dissipated, severed, or
broken by the Fire, which dissolveth all things.
Aph. 41. The fourth is, that they suffer the greatest Extension of all the Metals.
Aph. 42. The fifth is, that are the heaviest of all the Metals, Lead only excepted, in respect of Silver.
Aph. 43. The sixth is, that being heat firey hot, they send forth a Sky-colour or Coelestial Splendor; neither are they
melted before they have been some time fiery hot.
Aph. 44. The seventh is, that they never contract Rust.
Aph. 45. The Imperfection of Metals consisteth in the abundance of Sulphur, and the nonconformity of the
Substance of the Substance; or in the imperfect mixture of the Principles, by too short, or a sudden and intemperate
Decoction.
Aph. 46. By so many Properties or Passions as flow from the Water, the form of the imperfect Metals is plainly
diverse from the Properties of the perfect Metals.
Aph. 47. The first of which is, that the imperfect Metals easily admit Sulphur by not Mercury; except so far as they
differ but little from it, by reason of their imperfect Coagulation; of which sort are Tin and Lead.
Aph. 48. The second is, that they are burnt and inflamed: Nor do they endure the tryal of the Cupell and Cement.
Aph. 49. The third is, that their Essential parts (viz. the moist and the dry) are dissipated and separated by the Fire.
Aph. 50. The fourth is, that they are less extensible than the perfect Metals.
Aph. 51. The fifth is, that they are lighter than the perfect Metals, Lead only in excepted in respect of Silver.
Aph. 52. The sixth is, that being heat firey hot, they either contract a blackness, or a shining whiteness; and are
either melted before they come to be red hot, or afterwards flower than the perfect Metals.
Aph. 53. The seventh is, that they contract Rust.
Aph. 54. Gold is a Metal most perfectly digested, of a yellow colour, mute, and shining; the heaviest of all the
Metals, sustaining the tryal of the Cupel and Cement.
Aph. 55. Silver is a Metal less perfect than Gold, but more perfect than all the rest of the Metals, digested, of a pure
whiteness, clean, sounding, and abiding the Cupel.
Aph. 56. Tin is a soft Metal, imperfectly digested, white, shining with a certain Blewness, somewhat founding, and
is the lightest of all the Metals.
Aph. 57. Lead is a soft Metal, imperfectly digested, livid, mute, and heavy.
Aph. 58. Copper is a hard Metal imperfectly digested, of an obsucure redness, livid, and sounding.
Aph. 59. Iron is a hard Metal, imperfectly digested, of an impure whiteness, livid, and growing black, and sounding
much.
Aph. 60. All the Metals therefore of the same Original, and arise from the same Principles.
Aph. 61. Neither do they differ among themselves, except in their quantity and quality of their Principles, and their
mixture, according to the various degree of their Coction.
Aph. 62. Whence it followeth, that the imperfect Metals have a Disposition of recieving the form of the perfect
metals.
Aph. 63. Provided they be freed from their Sulphurous and Heterogeneous parts, which are the causes of their
imperfection, by a perfect Decoction.
Aph. 64. Either by Nature alone, in the bowels of the Earth, in process of time.
Aph. 65. Or by the same Nature, in an Instant above the Earth, by the help of Art.
Aph. 66. By the projecting of a Medicine, which in a moment penetrateth and tingeth, the imperfect Metals being
melted, and Argent-vive being made hot.
Aph. 67. Which transmutation of the imperfect Metals, into perfect; that it is not only possible,
Aph. 68. But also true;
Aph. 69. Is confirmed by the common opinion of Philosophers, and by Experience.
Aph. 70. And therefore the Stone or Medicine of Philosophers, by which this Transmutation is made, ought to have
in it self the form of common Gold or Silver.
Aph. 71. For if it should want that, it could not actually introduce it. |
Alchemy | 153 Chymical aphorisms | 4 | Aph. 72. Every natural Compound is distinguished from other natural Compounds, by its own particular form, being
really and actually distinct from all other forms of divers natural Compounds.
Aph. 73. Hence, among all Substances which are determined in one of the three Families of Nature, to wit, the
Vegetable, Animal, and Mineral; there is nothing found but common Gold, which actually containeth in it self the
form, qualities, accidents, signatures and properties of common Gold.
Aph. 74. Wherefore common Gold only will be the only Subject, from which the form of Gold ought to be taken, for
the Composition of the Stone of the Phylosophers.
Aph. 75. Common Gold is only simpily perfected by Nature; that is, it hath no greater perfection than it self wanteth,
as it is Gold.
Aph. 76. And therefore cannot communicate its perfection to other imperfect Metals.
Aph. 77. Therefore if we labour in that, that common Gold should introduce the form of common Gold into the
imperfect Metals, for their perfection, it is altogether necessary, that the common Gold should be made more than
perfect; that is, that it aquire more Aureity and Vertue, than is required for the single perfection of common Gold.
Aph. 78. No natural Compound can be made more perfect, unless it be again subjected to the Operations of Nature.
Aph. 79. And as often as it is subjected to those, so often it acquireth a more perfect form in its Species.
Aph. 80. Which, that it may be done, it is necessary, to resolve it into a matter like to that, of which Nature hath
most nearly produced it.
Aph. 81. For naturally, there is no new Generation made, without a previous Corruption.
Aph. 82. And seeing that common Gold, as we said above, hath its nearest rise from an unctious and viscious
Humidity,
Aph. 83. It is manifest, that it cannot be made more than perfect, except it be first resolved into such its first matter.
Aph. 84. Every natural Agent assimilateth to it self the Patient, either in substance, or in quality.
Aph. 85. Therefore, to resolve common Gold into a humid, unctious and viscous substance, there is required an
humid, unctious, and viscous Agent.
Aph. 86. Not any one, but one that is homogeneous, and of the same Nature with Gold:
Aph. 87. Such a one as hath eminently the form of Gold, or may obtain it by a new Specification and Determination,
when it particularly insinuateth it self into common Gold.
Aph. 88. For, seeing that it ought naturally and radically to mix it self with the Principles of Gold, and to penetrate
the Gold through every the least part of it, so that after the mixation, no separation can ever be made;
Aph. 89. After which manner, things heterogeneous can never unite themselves.
Aph. 90. And moreover, that it be more subtile, more active and spiritual than common Gold; and therefore the first
matter of Gold;
Aph. 91. Seeing that nothing can be naturally dissolved, but in that, and by that, of which it is compounded.
Aph. 92. Whence we conclude, that no Vegitable, Animal, or Mineral Substances, which are not of a Metallick
Nature, (such are Stones and Salts) by any Artifice of Depuration, or Preparation, or Subtility whatsoever, can make
Common Gold more than Perfect.
Aph. 93. Neither also Metallick Spirits, which are not of the nature of Gold; such are Sulphur, and Arsnick, and
other lesser or middle Minerals, which are any way compounded of those, although they are more subtile, and more
active than Gold.
Aph. 94. For, seeing that it is spoyled of every Sulphur, therefore it doth not admit the said Spirits.
Aph. 95. Although the Vertue and Efficacy of Mineral Spirits to be so great in the Kingdom of Metals, that they
cannot be altered, but by those only.
Aph. 96. Therefore that common Gold, by its resolution, may be made more than perfect, to the end, that it may
bring the imperfect Metals to perfection; it is highly necessary to have recourse to a Metallick Spirit which is of the
same nature with Gold, and therefore can unite it self with it.
Aph. 97. But seeing that, from what hath already been said, that common Gold is nothing else but a pure Argent-
vive, perfectly digested by Nature in the Mines of the Earth.
Aph. 98. It followeth, that it is to be dissolved and rendered more than perfect, by nos Spirit, but by Argent-vive
alone, crude and indigested.
Aph. 99. But not the common Argent-vive, nor that of Bodies, which is drawn from Metals,
Aph. 100. Although Gold hath a great friendship this those Argent-vives.
Aph. 101. [For those, seeing that they come very near to the Nature of Gold,
Aph. 102. They are only Subject of a Passive Transmutation.
Aph. 103. In which Nature hath ceased to operate equally as in Gold.
Aph. 104. Therefore seeing they are not in the first matter of Gold,
Aph. 105. They cannot act upon it.] |
Alchemy | 153 Chymical aphorisms | 5 | Aph. 106. But by the Argent-vive of Phylosophers; to wit, that unctious and viscous natural Humidity only, which is
the root of all the Metals.
Aph. 107. Which Metallick seed, seeing that it is no where obvious to our Senses in Mines;
Aph. 108. And to create a Seed is not in the power of man, but of God only:
Aph. 109. From what hath been said, it is necessarily inferred, that there ought to be some Mineral afforded, which
may furnish us with this Mercury of Phylosophers.
Aph. 110. Which, seeing that according to the Premises, it ought to augment the Tincture, Fusibility, and Penetration
of Gold;
Aph. 111. And among Minerals there is none found which can perfect the colour of pale Gold, and facilitate its Flux,
and render it more penetrating, but Antimony only.
Aph. 112. Therefore that appeareth to be the only Mineral, of which, and by which, the said Mercury my be
obtained.
Aph. 113. For, seeing that Antimony cannot communicate more Tincture to Gold, than the natural perfection of
Gold requireth,
Aph. 114. And Gold, as hath been already said, ought to be more perfectly Tinged by the Mercury of Phylosophers.
Aph. 115. This Mercury cannot be had of Antimony alone;
Aph. 116. But by it, as a Medium, from other imperfect Metallick Bodies, which abound with the Tincture of Gold;
Aph. 117. Of which sort there are found only two, to wit, Mars and Venus.
Aph. 118. Whence we conclude, That of Antimony, and by its help, of Mars also, and Venus, our Royal Menstruum
is to be elicited, by the work of Art and Nature.
Aph. 119. Antimony, Mars and Venus, consist of Sulphur and Mercury.
Aph. 120. Sulphur, as we have said, is avers to the Nature of Gold, by reason of its unctiosity, adustive and impure
terrestreity.
Aph. 121. Wherefore the said matter of our Menstruum, before all things, is to be purged from its combustible
Sulphur,
Aph. 122. That only its Mercury may serve for our intention.
Aph. 123. This Mercury, without further Preparation, being projected upon Gold, doth not adhere to it with profit,
but like other Mineral Spirits flyeth the force of the Fire, and leaveth the Gold unaltered, and unclean, or carrieth it
up with it self.
Aph. 124. By reason of its earthy, feculent and fugitive aquosity, which is yet in it.
Aph. 125. Therefore, that of this Mercury, the Mercury of Phylosophers, may be made, which can unite it self with
Gold, and render it more than perfect; it is altogether necessary, that it should be depurated, and freed from its Feces.
Aph. 126. No natural Compound can be perfectly purged without its dissolution.
Aph. 127. And every Dissolution of a natural Compound, is terminated in the moisture of which it was made.
Aph. 128. Therefore, seeing that the matter of our Menstruum is Metallick;
Aph. 129. And therefore, as is manifest above, ariseth from an unctious and viscous humidity.
Aph. 130. It is required for its perfect Purgation, that it be resolved into such an unctious and viscous humidity.
Aph. 131. This dissolution of the matter, requireth its previous Calcination.
Aph. 132. For seeing that naturally no dry thing is dissolved into a moist, except Salt, or that which by the force of
fire hath contracted the like nature.
Aph. 133. Our matter is first to be calcined, that it may be rendered fit for solution.
Aph. 134. The total Dissolution of no dry Body already dissolved into a Liqour, can be perfected, or a disunion of its
Essential parts be made, without its putrefaction.
Aph. 135. Wherefore this ought to be done to the matter of our Menstruum, for its compleat Depuration, equally as
to Gold, for its plusquam perfection; as we have said before.
Aph. 136. But every moist body is corrupted and putrified in a light or gentile heat.
Aph. 137. Hence our matter being resolved into a moist, viscous, and unctous Substance, is to be farther promoted
and disjoyned by digestion.
Aph. 138. That the subtile parts may be elevated from the gross, and the Pure from the Impure, by Sublimation.
Aph. 139. For the perfecting those Operations, Nature affordeth us only two Mediums, viz. Fire and Water.
Aph. 140. The Combustible and Volatile parts are Separated by Fire.
Aph. 141. But the Earthy and Feculent by Water.
Aph. 142. In the said Phylosophick Sublimation of the Mercury, and its union with Gold, by various Solutions and
Coagulations, the Practice of Alchymy consisteth;
Aph. 143. That thence may result a Catholick Medicine, most potent in perfecting the imperfecr Metals, and in
restoring of all diseasy bodies whatsoever. |
Alchemy | 153 Chymical aphorisms | 6 | Aph. 144. Which Medicine is commonly called the Stone of Phylosophers, because it resisteth the Fire.
Aph. 145. And for other reasons it is also called by other various Names.
Aph. 146. From the Premises, the Chymical Excellency is rightly defined, to consist of Metallick Principles, exalted
by various Phylosophick Solutions and Coagulations, unto the highest degree of Perfection.
Aph. 147. For seeing that Nature alone in the Mineral Kingdom, proceedeth no further than the perfection of
common Gold,
Aph. 148. It is to be assisted by Art, that it may render it more than perfect.
Aph. 149. Therefore the Practice of Alchymy in general consisteth of two Operations; to wit, the preparation of the
Mercury of Phylosophers; and the Composition of the Elixir or Medicine.
Aph. 150. Which although they are not very difficult,
Aph. 151. Nevertheless, they are not alwaies without their perils and ill success.
Aph. 152. Not to be avoided, but by Industry, and an expert, couragious, and prudent Artist.
Aph. 153. Nor do the said Operations require any great Charge or Cost. |
Alchemy | 157 Phylosophick Canons | 1 | 157 Canons
These 157 alchemical canons were published, together with the 153 alchemical aphorisms, in Franciscus Mercurius
van Helmont, One hundred fifty three chymical aphorisms. Briefly containing whatsoever belongs to the chymical
science. Done by the labour and study of Eremita Suburbanus. Printed in Latin at Amsterdam, Octob. 1687. To
which are added, some other phylosophick canons or rules pertaining to the Hermetick science. Made English and
published for the sake of the sedulous labourers in true chymistry... by Chr. Packe. London: for the author, sold by
W. Cooper. 1688.
This was included in the earlier compendium by Benedictus Figulus, Pandora magnalium naturalium..., Strassburg,
1608.
To the Lovers of
Hermetick Studies.
ALL the Books of Phylosophers, which treat of the abstruse Hermetick Medicine, are of nothing but a Spagyrical
Labyrinth, in which, for the most part, the Disciples of Art fall into various Ambages and Deceits; so that even to
this day, there are but very few who have found a true end. for if in this Labyrinth some easie Way hath shewed
itself to the Erring and Straying, which seemed to extricate and lead them out, presently some impassable corners
have occured, which keep them in a perpetual Imprisonment. So, if in the Writings of Phylosophers, manifest and
easie Ways sometimes offer themselves, which at the first sight seem to the Searchers to be plain according to the
Letter, presently unwary Operators, being decieved by the open words of Phylosopers, are involved in innumerable
Deceits. To this may be added, That many Pseudochymists deceive many by their specious Frauds and Cheats,
dispersing and selling up and down lying Operations and Processies, in which they promise Golden Mountains to
the Credulous; sowing Tares and bidding them expect Wheat. Wherefore I being moved with Compassion, have
offered these Rules, which are full of Physical Reasons and Truth; in which you have the whole Art perspicuously
depicted, as on a Writing-Table. Examin and weigh them throughly, fence your Opinion with firm arguments, and
then you cannoy err. For he that without judgement beieveth every Sophism, is willing to be deceived.-The true Art
is hidden under many Coverings, by which the unwary are easily confounded. Therefore, before you begin to work,
weigh well, and prudently consider the natural Causes of things; or else enter not upon the matter. It is better to
employ your time in diligent Meditation and profound Judgement, than to undergo the Punishment of a foolish and
inconsiderate Temerity.- Farewell.
B.D.P.
Some Phylosophic Rules or
Cannons, Concerning the
Stone of Phylosophers.
What we seek, is either here, or no where.
Cannon I. That which is nearest to Perfection, is the more easily brought to Perfection.
2. Things Imperfect cannot by any Art put on Perfection, except they be first purged from their feculent Sulphur and
earthly Grossness, which is mixed with their Sulphur and Mercury; the which a perfect Medicine performeth.
3. To render the Imperfect fixt, without the Spirit and Sulphur of the Perfect, is altogether impossible.
4. The Heaven of Phylosophers resolveth all the Metals into their first matter; that is, into Mercury.
5. He that endeavoureth to reduce Metals into Mercury, without the Philosophick Heaven, or Metallick Aqua-vita, or
their Tartar, will be greatly mistaken, because the Impurity abounding in Mercury, from other Dissolutions, is even
discernable to the Eye.
6. Nothing is perfectly fixt, which cannot be inseparably joyned with that which is fixed.
7. Fusible Gold may be changed and turned into Blood.
8. To render Silver fixt, is neither to be resolved into Powder, of Water, for that is radically to destroy it; but it ought |
Alchemy | 157 Phylosophick Canons | 2 | necessarily to be reduced into Mercury.
9. Luna cannot be transmuted into Sol, except it return into running Mercury (but by the physical Tincture) the same
is to be judged of the other Metals.
10. The imperfect Bodies together with Luna are brought to perfection, and converted into pure Gold, if they be first
reduced into Mercury; and that by a white or red Sulphur, by the vertue of an appropriate Fire.
11. Every imperfect Body is brought to perfection by its reduction into Mercury; and afterwards, by decocting with
Sulphurs in an appropriate Fire: For of those are generated Gold and Silver; and they are deceived, and labour in
vain, who endeavor to make Gold and Silver after another manner.
12. The Sulphur of Mars is the best, which being joyned to the Sulphur of Gold, bringeth forth a certain Medicine.
13. No Gold is generated, but what was first Silver.
14. Nature compoundeth and cocteth her Minerals by a gradual process; and so from one Root only procreateth all
the Metals, even to the Ultimate end of Metals, which is Gold.
15. Mercury corrupteth Gold, resolveth it into Mercury, and maketh it volatile.
16. The Stone is compounded of Sulphur and Mercury.
17. If the preparation of Mercuries be not taught by some skillful Artist, it is not to be learned by the reading of
Books.
18. The preparation of Mercury for the Philosophick Menstruum, is called Mortification.
19. The Praxis of this great Work exceedeth the highest Arcanum of Nature; and except it be shewed by Divine
Revelation, or the Work it self, by an Artist, it is never obtained from Books.
20. Sulphur & Mercury are the matter of the Stone: therefore the knowledge of Mercuries is necessary, that a good
Mercury may be taken, by which the Stone may be the sooner perfected
21. Indeed there is a certain mercury hidden in every Body, being fitted without other preparation; but the Art of
Extracting it is very difficult.
22. Mercury cannot be converted into Sol or Luna, and fixed, but by a Compendium of the Abreviation of the great
Work.
23. To congeal, to fix, is one Work; of one thing only, in the Vessel.
24. That which congealeth and fixeth Mercury, that also tingeth the same, in one and the same Praxis.
25. The degrees of Fire to be observed in the Work, are four: In the first, the Mercury dissolveth its own Body; in
the second, the Sulphur dryeth up the Mercury; in the third and fourth, the Mercury is fixed.
26. The matters being radically permixed in their profundity, through their most minute parts, are afterwards made
inseparable, as Snow mix'd with Water.
27. Divers Simples being put into putrefaction, profuce divers others.
28. It is necessary, that the form and the matter be of the same Species.
29. An homogeneous Sulphur is of the same Mercurial nature, which produceth Gold and Silver; and this pure
Sulphur is gold and silver, although not discernable to the Eye, in that form, but inasmuch as it is dissolved into
Mercury.
30. There may be a certain fixed Unctuosity extracted from gold, with out a Philosphick Dissolution of the Gold into
Mercury, which serveth instead of a ferment generating Sol and Luna; and that is performed by way of abreviating
the Work, which Geber calleth Rebis.
31. The metals being resolved into Mercury, are again reduced into a body, a small quantity of the Ferment being
admixed, otherwise they alwaies retain the form of Mercury.
32. The Heaven or Tartar of Philosophers, which reduceth all the metals into Mercury, is the metalline Aqua-vita of
Phylosophers, which they also call their dissolute Feces.
33. Sulphur and Mercury consist in the same homogeneous nature.
34. The Stone of Phylosophers is nothing but gold and silver, endow'd with an Excellency and more than perfect
Tincture.
35. Sol and Luna, in their own proper species, have no more than what is sufficient for themselves, which it
behoveth to reduce into the nature and power of a Ferment, by preparation, and to gigest, whereby the mass may be
multiplied.
36. The chief Extremities in Mercury are two, viz. too much Crudity, and too exquisite a Decoction. [The words in
the Original are nimis exquisita; but the word nimis, I judge, should have been minus; forasmuch as that agrees well
with Crudity, no Crude subjected being well decocted.]
37. Phylosophers observe this for a maxime; that every dry thing whatsoever quickly drinketh up a moisture of its
own species.
38. The Calx of Luna being altered, hastily drinketh up its own Mercury; the Phylosophers Foundation of Minerals.
39. Sulphur is the Anima, but Mercury the matter. |
Alchemy | 157 Phylosophick Canons | 3 | 40. Mercury is stayed or detained by the Sulphur of imperfect Bodies, and is coagulated into an imperfect Body, and
passeth into the same metallick species of the imperfect Body, by whose sulphur it was congealed and concreted.
41. To make Sol and Luna of the imperfect bodies, by sulpur, is altogether impossible; for nothing can give or afford
more than it hath.
42. The Mercury of all the Metals is their Feminine seed, and their Menstruum, being brought so far by the Art of a
good Operator: For by the projection of the great Work, it receiveth and passeth through the qualities of all the
Metals, even unto Gold.
43. That a red Tincture may be elicited, the Mercury is to be animated with the Ferment of Sol only; but for the
white, with the Ferment of Luna only.
44. The Work of Phylosophers is perfected by a very easie Labour, and performed without great Costs, and that at
any time, and in any place whatsoever, and by all men, provided they have the true and sufficient matter.
45. The Sulphurs of Sol and Luna stay or retain the spirits of their own species.
46. Sol and Luna are the true sulphurs, sperms, or Masculine feeds of the Stone.
47. Every thing which has a power of retaining and fixing, ought necessarily to be stable and permanent.
48. The Tincture which giveth perfection to the imperfect Metals, floweth from the Fountain of Sol and Luna.
49. Whosoever take the Sulphur of Venus, are deceived.
50. There is nothing given to Venus by Nature, which is necessary to the great Spagyrick Work, or that can serve for
the making of Sol and Luna.
51. Note, the Gold converted into Mercury, before it Conjunction with the Menstruum, can be neither Anima, nor
Ferment, nor Sulphur, nor doth it any way profit.
52. The Work being brought to the end, may be rendred fiery, by Reiteration.
53. In the Abreviation of the Work, the perfect bodies ought to be reduced into running Mercury, and a dry Water,
whereby they may rightly receive a Ferment.
54. The Preparation of Mercury, which is performed by sublimation, (being adhibited after revisication) is better
than that which is done by Amalgamation.
55. The Anima cannot impress the form, except the spirit Intervene, which is nothing else but the Sol turned into
Mercury.
56. Mercury receiveth the form of Gold by the mediation of the Spirit.
57. Sol being resolved into Mercury, is the spirit and anima.
58. The Sulphur and Tincture of Phylosophers design one and the same (F?)erment.
59. The Mercury of the vulgar is rendred equal to all the Mercuries of bodies, and cometh very near to their likeness
and nature.
60. A Ferment rendreth Mercury more ponderous.
61. If the common Mercury be not animated, or wanteth an anima, it affords nothing of moment, either to the
universal or particular Work.
62. Mercury being rightly mortified, is then impressed with an anima.
63. Sol may be prepared into a Ferment, so that one part may animate ten parts of common Mercury; but this Work
hath no end.
64. The Mercury of the imperfect bodies stand in a medium between the common Mercury, and the Mercury of the
perfect bodies; but the Art of extracting it, is very difficult.
65. Seeing that the common Mercury, by projection of the Stone, is changed into Sol or Luna, therefore it may
ascend higher, be exalted, and rendred equal to all the Mercuries of bodies.
66. Common Mercury animated, is a very great Arcanum.
67. The Mercuries of all Bodies are changed into Gold or Silver, by an Abreviation of the Work.
68. A moist and gentle heat is called by the Name of the AEgyptian Fire.
69. It is worthy to be noted, that Luna is not the mother of common silver, but a certain Mercury, endowed with the
quantity of the Coelestial Luna.
70. Metallick Luna is of a masculine nature.
71. The Mercury of the vulgar, through coldness, putteth on the nature of a barren Woman.
72. The Mercuries of Semi-minerals resemble the nature of Luna in likeness.
73. All things whatsoever are produced of Sol and Luna; to wit, of two substances,
74. Male and Female; that is Sol and Mercury grow together into one.
75. Common Mercury without Preparation, is remote from the Work.
76. Four of Mercury, and one of Sol; that is, of the ferment, Constitute a true matrimony of male and female.
77. The Solution is performed, when the Sol is resolved into Mercury.
78. Without Putrefaction no Solution is perfected. |
Alchemy | 157 Phylosophick Canons | 4 | 79. Putrefaction endureth, and extendeth it self even to whiteness.
80. So the great Secret is the mundification of the Spirit, whereby the Menstruum is prepared, for by it the Gold is
resolved.
81. Mercury resolveth Gold into a Water of its own form; that is, into a running Mercury, as it self is.
82. Dissolution is the beginning of Congelation.
83. Sol being converted into a running Mercury, remaineth in the same form for a little time.
84. The Ferment dryeth up the Mercury, and rendreth it more ponderous, retaineth and fixeth it.
85. The Sol of Phylosophers is called their Fountain.
86. The matter is converted by the power of Putrefaction, into a Pultis or Lute, which is the beginning of
Coagulation.
87. There is a certain Compendious, by which the Sulphur is taken from Sol and Luna, whereby every Mercury may
be fixed into gold and silver.
88. The matter ought never to be removed from the fire, nor suffered to cool, otherwise the work will be destroyed.
89. When the matter attaineth the colour of blackness, then it is necessary to give the second degree of fire.
90. The lotion or washing of Philosophers, is a similitude; for the fire alone performeth and perfecteth all things.
91. The Venome and Fetor is taken away, without the addition of anything, by the force of the Fire, which alone
performeth all things.
92. The Fire, by its acute and penetrating Vertue, purgeth and cleanseth an hundred times more than any whatsoever.
93. In the generation and vegetation of any thing whatsoever, the heat being extinct, death presently invadeth the
growing matter.
94. The Spirit is heat.
95. The matter being brought to whiteness, cannot be corrupted and destroyed.
96. Every Corruption of matter is impressed with a deadly Venome.
97. The Glass or Vessel is called the Mother.
98. The vertue of Sulphur is not extensive beyond the term or limit of a certain proportion, neither can it exceed unto
an infinite weight.
99. This question is to be observed, Wherefore the Phylosophers call their Menstruum the matter of the stone?
100. Sulphur meriteth the name of the form, but the Menstruum, of the matter.
101. The Menstruum representeth the lesser and lower Elements, viz. Of Earth and Water; but Sulphur the two
superiours, to wit, Fire and Air, as a masculine Agent.
102. If you should break an Eggshell, so that the Chicken should come out, it could never be hatched, nor if you
open the Vessel, and the matter shall seel the Air, you can perform nothing.
103. The Calcination which is made with Mercury, in a Furnace of Reverberation, is better than others.
104. The Physlosophers manners of speaking are studiously to be noted, for by sublimation they understand the
dissolutions of Bodies into Mercury by the first degree of Fire; the second Operation followeth, which is the
Inspissation of the Mercury with the Sulphur; the third is the Fixation of the Mercury into a perfect and absolute
body.
105. The number of those which err, is infinite, who do not allow Mercury as it is in its own form, and amalgamated
with the Calx of the per fect bodies, to be the subject and matter of the stone.
106. The white Medicine is brought to perfection in the third degree of Fire; and this degree is not to be exceeded in
the preparation of the white Medicine; for if you do otherwise, you will destroy the work for the white.
107. The fourth degree of Fire bringeth forth the matter Red, where appeareth also divers colours.
108. The work after it hath attained the degree of whiteness, not being carried on to a perfect redness, remaineth
imperfect, not only for the white, but also for the red Tincture; therefore it is left dead till it endeth in a perfect
redness.
109. After the fifth degree of Fire to perfect it, the matter acquireth new Virtues.
110. The Work hath not attained perfection, except the Medicine shall be incerated, and rendred subtile, like Wax.
111. The Work of Inceration is perfected by a double or triple quantity of Mercury, to that which gave the Stone its
Original.
112. The Inceration of the white Medicine is performed by the white water, without the animation of the Mercury by
Luna, but the Inceration of the red Tincture is done with Mercury animated with Sol.
113. It sufficeth, that the matter after Inceration remain like a Pultis or Paste.
114. Repeat the Inceration till it will bear a perfect Proof.
115. If the Mercury with which the Medicine is incerated being converted to a Fume, shall fly away, it availeth
nothing; wherefore do not manage it ill, for the matter by that means will go backward.
116. The medicine being rightly incerated, will explain to thee that Enigma, of the King returning from the Fountain. |
Alchemy | 157 Phylosophick Canons | 5 | 117. Sol being reduced into his first Water or Mercury, if he shall be refrigerated or cooled by the help of common
Mercury, the work perisheth.
118. Phylosophers take the matter prepared and cocted by Nature, and reduce it into its Prima materia; foreasmuch
as every thing it hath its Original, even as snow is resolved inseparably in water.
119. The wise men reduce years into months, months into weeks, and weeks into days.
120. The first decoction of Mercury which Nature performeth, is the only Cause of its own single perfection, beyond
which it cannot ascend of it self; for it behoveth to help its simplicity, by sowing Gold in its proper Earth, which is
nothing else but a pure Mercury, which Nature hath a little, but not perfectly digested.
121. But in the second decoction of Mercury, besides the first of Nature, the vertue of the Mercury is multiplied ten-
fold.
122. And the Stone is made of Mercury by reiterating the Decoction, Sol being admixed, for by this means the male
as well as the female are twice decocted.
123. Sol ought to be put to Mercury, that he may be dissolved into Sulphur, and then cocted into the stone of
Phylosophers.
124. Every Phylosopher in all times contemplated Mercury, when nevertheless he neither knew nor understood it.
125. Every Mercury of whatsoever Original, being rightly taken in a due manner, exhibiteth the matter of the stone.
126. Everything from which Mercury may be elicited, is the subject of the Phylosophic medicine.
127. Whosoever taketh or understandeth the writings of Phylosophers, according to the Letter, is grievously
decieved, when they affirm their Mercury to be one.
128. One Mercury exceedeth another, in a greater heat, dryness, decoction, purity and perfection, which ought to be
prepared without the corruption and loss of its form, and to be purged from all its superfluities, in which the treasure
and secret of the stone consisteth.
129. If the preparation of common Mercury were known to the Notastudious of Phylosophy, they would have no
need to search after any bene.other Mercury of Phylosophers, nor another metallick and mercurial Aqua-vita, nor
another Water of the stone; because the preparation of vulgar Mercury containeth all those in it self.
130. Every Mercury of Metals and Minerals may by successive degrees be cocted and exalted unto the quality of the
Mercuries of all the other bodies, even to a solar body, and therefore be deduced to the degree and vertue of what
metallick body you please.
131. Common Mercury before a Legitimate Preparation, is not the Mercury of Phylosophers, but after preparation, it
is called by the name of the Mercury of Phylosophers; containing in it self the true way and method of extracting the
Mercury from the other Metals: And it is the beginning of the greater Work.
132. Common Mercury being prepared, is taken for a metallick Aqua-vita.
133. The passive Mercury and Menstruum ought by no means to lose the External form of Mercury.
134. Whosoever useth sublimate, or calcined, or precipitated Powder, instead of running Mercury, (for the
Compleating the Work of Phylosophers) erreth, and is wholly deceived.
135. Whosoever resolveth Mercury into a clear water, for the perfecting of the Phylosophick Work, erreth
grievously.
136. To compose or make Mercury of a Limpid water, is in the power of none but Nature.
137. In the great Physical Work, it is necessarily required, that the crude Mercury should resolve the Gold into
Mercury.
138. If the Mercury be reduced into water, it dissolveth the Gold into water: And in the work of the Stone it is highly
necessary, that the Gold should be dissovled into Mercury.
139. The Sperm and the Menstruum ought to have the same external form.
140. It is the Doctrine of the Phylosophers, that it is necessary for us to irritate or stir up Nature; therefore if the
Menstruum be dry, it will be in vain to hope for a solution.
141. The seed of the Stone ought to be taken in a form like and near to the metals, and which cometh very near to
metals.
142. It is highly necessary to take a seed of the Phylosophick Medicine, which resembleth common Mercury.
143. It is the secret of all secrets, to know the Mercury and matter to be the Menstruum of the Stone, and the
Mercury of the perfect Bodies to be the form.
144. Mercury by it self only, affords nothing of moment to generation.
145. Mercury is the Element of Earth, in which the Grain of Gold ought to be sowed.
146. The seed of Gold is not only put into a multiplication of its quantity, but also of its vertue.
147. A perfect Mercury requireth a female for the work of generation.
148. Every Mercury ariseth from and partaketh of two Elements;
the crude of Water and Earth, that which is concocted of Fire and Air. |
Alchemy | 157 Phylosophick Canons | 6 | 149. If any man would prepare and exalt Mercury into a Metal, let him add a little Ferment to it, that it may be
exalted to such a metallick degree as he would have it.
150. The great Arcanum of the whole Work is the Physical Dissolution into Mercury, and reduction into the first
matter.
151. The Dissolution of Sol ought to be perfected by Nature, not by the work of hands.
152. When Sol is conjoyned or married to its Mercury, it will be in the form of Sol, but the greater Preparation will
be in the Calx.
153. It is a Question among the wise, Whether the Mercury of Luna, being conjoyned with the Mercury of the Sol,
may be taken instead of the Phylosophick Menstruum.
154. The Mercury of Luna is of masculine nature, but two males can no more generate than two females.
155. The Elixir consisteth in this, that it be elicited and chosen from a most pure Mercury.
156. He that desireth to operate, let him work in the Solution and Sublimation of the two Luminaries.
157. Gold giveth a golden colour; Silver a Silver colour; but he knoweth how to tinge Mercury with Sol or Luna,
hath arrived to a great Arcanum.
F I N I S.
Here thou hast (friendly Reader) those Phylosophick Cannons without which, whosoever thou art, thou wilt hardly
attain thy willed end: If thou receive these Hermetick Fundamentals with a grateful mind, and exercise thy Self in
this Theory with a pious Meditation, time may hereafter bring forth the Praxis of those Rules, not that imperfect or
mained one, which I have schewed to some, but Intire and Compleat, confirmed by many Arguments, and solid
Reasons. In the mean time,
Farewel. |
Alchemy | A Work of Saturn | 1 | A Work of Saturn
Johann Isaac Hollandus
From Of natural & supernatural things. London, 1670.
Transcribed by Joshua Ben Arent
The Preface;
Courteous reader,
The Philosophers have written much of their Lead which is prepared out of Antimony, as
Basilius hath taught; and I am of the opinion, that this Saturnine Work of the most
excellent Philosopher M. John Isaac Holland is not to be understood of common Lead, (if
the matter of the Stone be not much more thereby intended) but of the Philosophers'
Lead. But whether the Vulgar Saturn be the Matter of the Philosophers Stone, thereof you
will receive sufficient satisfaction from the subsequent 17 Considerations or Documents.
This is published for the benefit of all the Lovers of this Art, because it expound and
declares the Stone of Fire. Vale.
A Work of Saturn;
My child shall know, that the Stone called the Philosopher's Stone, comes out of Saturn.
And therefore when it is perfected, it makes projection as well in mans' Body from all
Diseases, which may assault them either within or without, be they what they will, or
called by what name soever, as also in the imperfect Metals.
And know, my Child, for a Truth, that in the whole vegetable work there is no higher nor
greater Secret than in Saturn; for we do not find that perfection in Gold which is in
Saturn; for internally it is good Gold, herein all Philosophers agree, and it wants nothing
else, but that first you remove what is superfluous in it, that is, it's impurity, and make it
clean, and then that you turn it's inside outwards, which is it's redness, then will it be
good Gold; for Gold cannot be made so easily, as you can of Saturn, for Saturn is easily
dissolved and congealed, and it's Mercury may be easily extracted, and this Mercury
which is extracted from Saturn, being purified and sublimed, as Mercury is usually
sublimed, I tell thee, my Child that the same Mercury is as good as the Mercury which is
extracted out of Gold, in all operations; for if Saturn be Gold internally as in truth it is,
then must it's Mercury be as good as the Mercury of Gold, therefore I tell you that Saturn
is better in our work than Gold; for if you should extract the Mercury out of Gold, it
would require a year's space to open the body of Gold, before you can extract the
Mercury out of the Gold, and you may extract the Mercury out of Saturn in 14 days, both
being alike good.
Would you make a work of Gold alone, you must labour two whole years upon it, if it
shall be well done: and you may finish a work of Saturn in 30 or 32 weeks at the most. |
Alchemy | A Work of Saturn | 2 | And being both well made, they are both alike good; Saturn costs nothing or very little, it
requires a short time, and small labour; this I tell you in truth.
My Child, lock this up in thy heart and understanding, this Saturn is the Stone which the
Philosophers will not name, whose name is concealed unto this day; for if it's name were
known, then many would operate, and the Art would be common, because this work is
short, and without charge, a small and mean work.
Therefore doth the name remain concealed, for the evils' sake which might thence
proceed. All the strange Parables which the Philosophers have spoken mystically, of a
Stone, a Moon, a Furnace, a Vessel, all this is Saturn; for you must not put any strange
thing unto it, only what comes from it, therefore there is none so poor in this world,
which cannot operate and promote this work; for Luna may be easily made of Saturn, in a
short time, and in a little longer time Sol may be made out of it. And though a man be
poor, yet may he very well attain unto it, and may be employed to make the Philosopher's
Stone.
Wherefore my Child, all is concealed in Saturn, which we have need of, for in it is a
perfect Mercury, in it are all the Colours of the world, which may be discovered in it; in it
are the true black, white and red Colours, in it is the weight, Saturn is our Lattin.
Example: The eye of a man cannot endure anything that is imperfect, how little soever it
be, though it be the least Atom of Dust, it would cause much pain, that he can rest
nowhere. But if you take the quantity of a Bean of Saturn, shave it smooth and round, put
it into the Eye, it will cause no pain at all; the reason is, because it is internally perfect,
even as Gold and Precious Stones. By these and other speeches you may observe, that
Saturn is our Philosopher's Stone, and our Latten, out of which our Mercury and our
Stone is extracted with small Labour, little Art and Expense, and in a short time.
Wherefore I admonish you my Child, and all those who know it's name, that you conceal
it from people, by reason of the evil which might thence arise; and you shall call the
Stone our Latten, and call the Vinegar Water, wherein our Stone is to be washed; this is
the Stone and the Water whereof the Philosophers have wrote so many great Volumes.
There are many and different works in the Mineral Stone, and especially in that Stone
which God hath given us gratis, whereof so many strange Parables are written in the
Mineral Book.
But this is the true Stone which the Philosophers have sought, because it makes
projection upon all the imperfect Metals, especially upon quick Mercury, and moreover
make projection upon all diseases whatsoever, which may come into man's Body, as
likewise upon all Wounds, Cancer, Fistulas, open Sores, Buboes, Imposthumes, and all
whatsoever can come externally upon man's Body, therefore this Stone is not under the
Mineral work, but under the Vegetable.
It is the beginning of the Vegetable Book, and the principle; this Stone is called Lapis
Philosophorum, the Mineral Stone is called Lapis Mineralis, and the third Stone is called |
Alchemy | A Work of Saturn | 3 | Lapis Animalis. This Stone is the true Aurum Potable, the true Quintessence which we
seek, and no other thing else in this world but this Stone. Therefore the Philosophers say,
whosoever knows our Stone, and can prepare it, needs no more, wherefore they sought
this thing and no other.
My Child shall take 10, 12, or 15 pounds of Saturn, wherein is no mixture of any other
Metal; laminate it thin, have in readiness a great Stone Jug, half full of Vinegar, stop the
Jug very close, set it in a Lukewarm Bath, every three or four days scrape off the calcined
Saturn from the Plates, and reserve it apart, thus do so long till you have 5 or 6 (l.?) of
the calcined Saturn, then grind it very well on a Stone with good distilled Wine Vinegar,
so as you may paint therewith, then take two or three great Stone pots, therein put the
Calx of Saturn which you ground, pour good distilled Wine Vinegar upon it, that two
parts of the Pot be full, stir it well together, stop the Pot close with a polished Glass or
Pebble stone, set the Pots in a Bath, stir it four or five times a day with a wooden Ladle,
lay the Glass or Stone Stopple again over it, make the bath no hotter than that you may
well endure your hand therein, that is, lukewarm; so let it stand fourteen days and nights,
then decant that which is clear into another Stone pot, pour other distilled Vinegar upon
the Calx which is not well dissolved, mix them well together, set it 14 days in the Bath,
again decant it, and pour other Vinegar upon it as before. This decantation and pouring
on continue so long till all the Calx of Saturn be dissolved, then take all the dissolved
Saturn, set it in a Bath, evaporate the Vinegar by a small fire, the Saturn will become a
powder or lump. Or stir it about until it be dry, you have a mass or powder of a dark
yellow, or honey colour, then grind the powder again very finely upon a Stone with
distilled Vinegar; put it into a stone pot, stir and mix it well together, set it again into a
Bath, which is but lukewarm, so let it stand five or six days, stir it every day from the top
to the bottom with a wooden Ladle, cover it again with the glass Stopple, then let it cool,
pour off that which is dissolved into a great stone pot, pour other Vinegar upon it, mix
and stir them well together, set it into the Bath as before, reiterate this decantation and
pouring on so often, till no more will dissolve, which try with your tongue, if it be sweet,
it is not enough dissolved, or put some of it into a glass gourd, let it evaporate, if anything
remain, it is not yet all dissolved which would be Gold, and then what remains in the pot
are Faeces, and sweet upon the Tongue; if you find anything in the Gourd, it is not yet all
dissolved, then may you pour fresh Vinegar upon it, till all be dissolved, then coagulate it
as before, pour other Vinegar on it, stir it, set it again into the Bath, reiterate this
operation of solution and coagulation so long till you find no more Faeces at the bottom,
but all be dissolved into a pure clear water, then is Saturn freed from all it’s Leprousness,
Melancholy, Faeces, and blackness, being pure and white as Snow, for it is cleansed from
all it’s uncleanness, because it’s coldness stands outwards as Luna doth, and its’ heat is
internal, fluxible as wax, and sweet as sugar Candy.
Why is it white as Snow? Because it is purified from all its’ impurities, and because its’
coldness stands external as Luna doth, and its’ heat is internal.
Why is it sweet? Because the four elements in it are pure, and separated from all
sulphurous stink and blackness, which Saturn received in the Mine; it is almost
Medicinal, and like unto Nature: And because it is so pure, it affords some of its’ internal |
Alchemy | A Work of Saturn | 4 | virtue outwardly as that of Sweetness; but the heat is so covered with the cold that, that it
cannot put forth its' power externally by reason of the cold which is external (the heat of
Saturn lies internal, even as in Salt Nitre) as doth the Taste, the Spirit of Tasting is the
most subtle in all things, as is taught more at large in the Book of Vegetables, how the
Air doth dilate itself from all Herbs and Flowers externally; for the Spirit of the Air lies
in the inward part of all things; for God created nothing in this world but it hath its'
peculiar Taste or Air, the Air and the Taste are one Spirit, the Taste goes out of the Air,
as Smoke from the Fire.
But how comes it to pass, that a thing which hath sweet Air, is bitter in Taste? The cause
is because the Faeces of that thing are putrid and stinking in the Elements, that is the
Choler or Heat; for whatsoever is unnaturally hot, hath a bitter Taste; the Air and the
Taste are one Spirit, and as the Spirit of the Air presses outwards through a hot thing, so
doth the Air embrace the Taste about, and defends the subtle Taste, that it should not be
burnt by the vehement burning Choler, as in the Herbal is at large expressed.
But the cause why Saturn is sweet in Taste is, that it is almost pure and clean, having
scarce any unnatural heat in it, which can burn the subtle Taste, therefore it hath the Taste
externally, and the Taste hath the Spirit of the Air locked up in it.
My Child, know what I said before, that a thing wherein is much burning heat, the Air
locks up the Taste therein, because the Taste shall not be corrupted by the unnatural heat.
So the Taste includes the Air in it, when it issues forth from a thing which is externally
cold; for the subtle Sprits of the Air or Scent of a thing can endure no cold, as we see
daily in Herbs and Flowers, that they yield no Scent in the Winter, as they do in the
Summer; but they hide themselves in the Winter, and the Spirit hath the Scent enclosed in
it, and the Spirit of Scent or Air. Behold a man that hath taken Cold, immediately he loses
his Scent, and his Tasting is diminished. Even so it is here with Saturn; it is quite cold, so
that the Taste manifests itself with the Spirit of Scent; for the Spirit of the Taste hath the
Smell in it. Look upon Sugar which is well clarified from its' Faeces, how sweet it is in
Taste, yet it yields no Scent, yet there is an extraordinary sweetness in Sugar. What is the
reason of this? Sugar is very cold externally, therefore is it as Snow, and of a sweet Taste;
yet Sugar internally is hot and moist, of the temper of Gold, and of such great virtue that
it is called the Philosopher's Stone, as it is approved, and very prevalent to cure all the
Distempers of man's Body, as appears by its operation. The reason why I say this my
Child, is that you should altogether understand its' internal & external, and the Spirits
which are in these things, whereof we discourse; that thereby you should know God's
wonderful works, and what wonders he works in these inferior things, which are all made
for our use.
What hath God in us, for whose sake he hath created all these Wonders, and all these
things? Wherefore, my Child, believe in God, love him, and follow him, for he loves you,
as he makes it appear, and manifests himself in all things, as well in their Internals as in
their Externals. O how wonderful is our Lord and God, from whom all wonders proceed ! |
Alchemy | A Work of Saturn | 5 | Now, my Child, why is Saturn as fluxible as Wax ? By reason of its' abounding Sulphur,
which is therein; for I find no fluxibleness or fusibleness in anything saving in Sulphur,
Mercury and Arsenick, and all these three are in Saturn; so that Saturn is quickly fluxible,
but all these three are cleansed with it from their uncleanness. And do you not know, that
the Philosophers call their Stone Arsenick, and a white thing; and they say their Sulphur
is incombustible; they call it likewise a red thing, all this is Saturn, in it is Arsenick; for
Luna is principally generated of a white Sulphur, as is plainly taught in the Book of
Sulphur, and all Arsenick is internally red as Blood, if its' inward part be brought
outwards, as is demonstrated in the Book of Colours. Saturn stands almost in the degree
of fixed Luna. So that in it there is a red Sulphur, as you see, when its internal is placed
outwards, it will be red as Ruby; there are no Colours but in the Spirits, so that there is in
it a red and a yellow Sulphur. In it is Mercury, as may be seen, for Mercury is extracted
out of Saturn in a short time, and with it little labour.
So that all three are in Saturn, but they are not fixed therein, but they are clean, pure,
incombustible, fluxible as Wax; in it are all things which the Philosophers have
mentioned. They say, our Stone is made of a stinking menstruous thing: What think you,
is not Saturn digged out of a stinking Earth? For divers are killed with the ill Scents and
Vapours where Saturn is digged. And the Philosophers say, our Stone is of little value,
being unprepared; they say, the poor have it as well as the rich, and they say true; for
there are not poorer or more miserable people to be found than those which dig and work
Saturn in the mine; and they say it is to be found in all Towns and places, wheresoever
you come Saturn is there. They say it is a black thing: What think you, is it not black?
They say, it is a dry water, if Gold and Luna are to be refined upon the test, must it not be
done with Saturn? They must be washed and tried with it as a foul garment is made clean
with Soap. They say, in our Stone are the four Elements, and they say true; for the four
Elements must be separated out of Saturn. They say, our Stone consists of Soul, Spirit
and Body, and these three become one. They say true; when it is made fixed for the white
Mercury and Sulphur with its' Earth, then these three are one.
Whereby is to be observed, that the Philosophers have said true; they concealed its' Name
for the ignorants’ sake, who are not their Children, to keep them still in their Ignorance.
Thus my Child, the Ancients took care to conceal the name of the Stone; now let us
return to our purpose.
You have now Saturn washed and cleansed from all its' impurity, and made as white as
Snow, fusible as Wax, but it is not fixed yet; we will make it fix the Mercury and Sulphur
with its' Earth.
Take a Glass Vial, put half of your purified Saturn into it, reserve the other half till you
have occasion to use it; lay a polished Glass upon the mouth of the Glass, set it in a Cupel
with sifted Ashes upon a Furnace; or set it upon the Tripod of Secrets, or in the Furnace
wherein you calcine Spirits; give it Fire so hot as the heat of the Sun at MidSummer, and
no hotter, either a very little hotter, or a very little cooler, as you can best hit it. But if you
give it a greater heat, such as you may keep Lead in flux, then your Matter would melt as
if it were Oil; and having stood so, ten or twelve days, its' Sulphur would fly away, and |
Alchemy | A Work of Saturn | 6 | your Matter would be all spoiled, for the Sulphur which is in your Matter is not yet fixed,
but is in the external. Wherefore the Matter melts presently, and though it be clean, yet it
is most fixed; wherefore give so gentle fire to it, that it may not flux; so keep it six weeks,
then take out a little of it, lay it on a glowing hot Plate, if it immediately melts and fumes,
it is not yet fixed, but if the Matter remain unmelted, the Sulphur is then fixed which is
therein; then strengthen the Fire notably, till the Matter in the Glass begins to look
yellow, and continually more and more yellow, like to powdered Saffron, then augment
the Fire yet stronger, till the Matter begin to be red, then prosecute your Fire from one
degree to another, even as the Powder becomes redder and redder by degrees, so hold on
your Fire, till the Matter be red as a Ruby, then augment the Fire yet more, that the
Matter may be glowing hot, then is it fixed, and ready to pour the curious Water of
Paradise upon it.
My Child must know, that there are two ways of pouring on the Water of Paradise; I will
teach you to make and prepare both, then you may take which you will; for the one is half
as good again as the other.
My Child, you may remember, that I ordered you to reserve the one half of the purified
Saturn, which take and put into a Stone pot, pour upon it a bottle or more of distilled
Wine Vinegar, set a head on, distill the Vinegar again from it in a Bath, the head must
have a hole at the top to pour fresh Vinegar upon the Matter, and abstract the Vinegar
again from it, pour fresh Vinegar again on, and again abstract it; this pouring on , and
abstracting or distilling off must continue so long, till the Vinegar be drawn off as strong
as it was when it was put in, then is it enough, and the Matter hath in it as much of the
Spirit of Vinegar as it can contain; then take the Pot out of the Bath, take off the head,
and take the Matter out, and put it into a thick glass which can endure the Fire, set a head
on it, put it in a Cupel with Ashes, which set on a Furnace, first make a small Fire, and so
continually a little stronger, till your Matter come over as red as Blood, thick as Oil, and
sweet as Sugar, with a Celestial Scent, then keep it in that heat so long as it distills, and
when it begins to slack, then increase your Fire till the Glass begins to glow, continue this
heat till no more will distill, then let it cool of itself, take the Receiver off, stop it very
close with Wax, take the Matter out of the Glass, beat it to powder in an Iron Mortar,
with a steel Pestle; and then grind it on a Stone with good distilled Vinegar, put this
Matter so ground into a Pot, pour good distilled Vinegar upon it, that two parts be full, set
the Pot into a Bath with a head upon it, distill the Vinegar off, pour fresh Vinegar again
upon it, distill it off again: thus do so long, that the Vinegar be as strong as it was when it
was first poured upon it, then let it cool, take the Matter out of the Bath, take the head off,
take the Matter out of the Pot, put it into a stronger round Glass which can endure the
Fire, as you did before, set it upon a Furnace in a Cupel with sifted Ashes, set a head, and
a Receiver luted to it, then distill it, first with a small fire, which augment by degrees, till
a Matter come over red as Blood, and thick as Oil, as aforesaid; give it fire till no more
will distill, then let it cool of itself, take off the head, break the glass pot, and take the
Matter out, powder it again, and grind it on a Stone with distilled Vinegar, put it again
into the Stone pot, pour fresh Vinegar upon it, set it into the Bath, and its' head on, distill
the Vinegar from it, pour it on again as hath been taught, till the Vinegar remain strong as
it was. |
Alchemy | A Work of Saturn | 7 | Reiterate this distillation in the Bath until the Matter hath no more Spirit of the Vinegar in
it, then take it out, set it in a glass pot, distill all that will distill forth in ashes, till the
Matter become a red Oil, then have you the most noble water of Paradise, to pour upon
all fixed stones, to perfect the Stone; this is one way. This water of Paradise thus distilled,
the Ancients called their sharp, clear Vinegar, for they conceal its' name.
My Child, I will now teach you other ways to make the water of Paradise; this is an easy
way, but not so good, nor doth it that high projection in humane Medicines, yet it cures
all Diseases within and without, but the other cures miraculously in a short time.
The second way of preparing the Water of Paradise. My Child, if you would make it after
this manner, you must take the half of your prepared Saturn which I ordered you to keep,
upon which pour the half of your fixed and prepared Water of Paradise, take the half, put
it into a Stone pot, pour weak Wine Vinegar upon it, mix it well together, then take two
pounds of calcined Tartar, which is well clarified by solution and coagulation, so that it
leaves no more Faeces behind it, Salt Armoniac one pound, which is likewise so clearly
sublimed, that no Faeces remain after its sublimation, pound both together to a Powder,
put them speedily into a pot, and stop it close immediately, or else it will run out; for so
soon as the Tartar and Salt Armoniac come to the Vinegar, they lift themselves up, and
would immediately run out of the mouth of the pot, wherefore stop the pot presently, set
the pot in a Vessel of Water, they will cool speedily, otherwise if the cold and hot matter
should come together suddenly, they would contest together, rise up, and become so hot,
that the pot would break for heat, if it were not set in cold water; therefore take heed,
when you put the powders in, that you stop it immediately, and set it in cold Water before
you put the other Powder to it, then they will unite, let them stand a day and a night in
that Vessel, then take them out, set them into a lukewarm Bath two days and nights, let it
cool of itself, take the Stopple off from the pot, and set a head on, set the pot in sifted
Ashes upon a Furnace, distill with a small fire, and continually greater till all the Vinegar
be over, then augment your Fire notably, till you see quick Mercury drop out of the Pipe,
when it ceases to drop, then augment the Fire by little and little and drive it so long as it
drops; you may observe when it will leave dropping, if in the space of one or two Pater-
nosters (Lord's prayer) one drop doth fall, then augment the Fire till the pot glows at the
bottom, for twelve hours and when the Mercury is over, then should the Salt Armoniac
sublime up into the head, and the Tartar remain with the Body of Saturn at the bottom of
the Pot, which take out, put into a Linen bag, hang it in a moist cellar, the Tartar will
dissolve, receive it in a Glass, the Body of Saturn remains in the Bag, take it out and
calcine it in a reverberating Furnace three days and nights, with a great heat, as is taught
elsewhere, then extract the Salt out as is taught in the Mineral Book. You may make
projection with the Salt, and coagulate your Tartar again, it will be as good or better than
it was, likewise take your Salt Armoniac out of the Head, it is good again, and if you have
no Salt Armoniac, then take three pound of calcined Tartar, likewise so clarified that it
leave no Faeces behind, you then need no Salt Armoniac, therewith may you likewise
extract the Mercury out of Luna and Jupiter, wherewith you may do wonders, as is taught
in the Mineral Book, where is spoken of the Quintessence of Metals. |
Alchemy | A Work of Saturn | 8 | Now my Child must know, that this Mercury or Quintessence of Saturn is as good in all
works as the Mercury of Sol, they are both alike good, and herein all the Philosophers
agree. My Child, take this Mercury of Saturn, so drawn out of the Receiver, put it into a
Glass Box.
I have now taught you to make two sorts of the Water of Paradise; and know my Child,
that the first way is the best; though it be made with some danger, longer time, and more
charge; for the Vinegar is all good, yet the red Oil is the best; its time is alike unto the
end, and though t be more tedious before you obtain the red Oil, yet it fixes itself in a
short time, if it come to the Matter or fixed Stone, into a simple Essence in greater
redness; but when the Mercury comes to the fixed Stone, it holds on a long time in
ascending and descending before it die, and when it is quite dead, it makes the red fixed
Stone again into a fixed colour, so covering the red Stone with its coldness, that the red
Stone becomes white again, then you must boil it again gently with a small Fire, till it
begin to be yellow, prosecuting the Fire from one degree to another, as the Colour is
higher and stronger, and that so long till it attain to a perfect redness, which requires a
long time before it be done, which is not requisite in the red Oil; for the red Oil dies or
coagulates forthwith the Stone, the one fixing itself with the other into a simple Essence,
in a short time. Therefore I tell thee, my Child, that the time of the Oil is alike long in the
end, though it appear to be of a shorter time with the Mercury, but it is equally long at the
end of the Work, therefore I tell you the Art of both Works, that you may the better
understand the Art to make the Oil from the innermost nature of the Stone, which is
found afterwards. The Oil was unknown to the Ancients, for my Grandfather with his
companions found it with great labour and length of time.
So there are two ways to dissolve the Stone, and to pour upon it the clear water of
Paradise. Our Ancestors called the Oil their sharp Vinegar; therefore, my Child, keep the
Name private, and I will teach you first of all how you shall join the Mercury to your
Stone, which you extracted out of Saturn, to dissolve it; afterwards I will teach you to
bring over the helm that red Oil which you extracted out of your prepared Saturn, into a
fixed stone, to dissolve your stone.
My Child, weigh your fixed stone, take half as much of your Mercury, pour it upon the
stone in the Glass, cover the Glass again with a polished Glass which may just fit it, set it
in a Cupel with sifted Ashes, make a small Fire like the Sun's heat at Midsummer, and
give no more Fire to it, until the Water of Paradise or Mercury become all a dead Powder.
And know, my Child, that the red or fixed Stone, which before was darkened, when it
hath drunk up the Water of Paradise, or Mercury, or how you will call it, that it be a
Powder between black and grey, then augment the Fire from one degree to another, till
the Matter be perfect white, and when it is white, strengthen the Fire yet more, from one
degree to another, till it be of a dark yellow Colour, then make it yet stronger, till it be of
a perfect red; then rejoice, for your Stone is perfect, and fluxible as Wax. Praise God,
who gives unto us part of his Miracles; and do good to the poor, you may see it with your
fleshly Eyes, and use God's goodness miraculously in this corrupt Life, for I tell you in
good Charity, that if anyone principally attain to this Stone, that it is given, afforded, and |
Alchemy | A Work of Saturn | 9 | lent to him from God. Whosoever hath this Stone, may live in a healthful state, to the last
term of his Life, appointed him by God, and may have all whatsoever he desires on Earth.
He shall be loved and esteemed of all people, for he can cure them all internally and
externally of all Diseases which may befall them; but if the Stone doth not so, it is false,
and deserves not the name of the Vegetable Stone, or Philosopher's Stone.
Therefore my Child, if God give you this Stone, look diligently to it, that you keep
yourself from offending God, that you make not this Stone on earth to be your Heaven;
govern and rule yourself to God's glory and to the comfort of poor people, that God's
praise may be augmented, to the defence of the Christian Religion, and to the relief of
poor exiled Christians.
I tell you, my Child, if you use it otherwise, God will leave you here a little while to your
own Will, but afterwards he will speedily send a punishment, either you shall be struck
dead, or die by a Fall, or die some other sudden death, and go Body and Soul to Hell, and
be damned eternally, for your Ingratitude to God, who so graciously vouchsafed you so
precious and great a Gift.
Therefore, my Child, look carefully to it, so to govern yourself to God's glory, and the
Salvation of your Soul, that the eternal Curse may not fall upon you, and therefore I have
left you this Writing as my Testament. Enough has been said to the wise, therefore look
to yourself.
The Multiplication of the Stone now perfected. Now my Child, you may take the half of
your Powder, put it into a Glass and melt it, have in readiness a Mould made hollow, of
Box-wood, great or small as you please, it must be made smooth and even within with an
Instrument, anoint it with Olive Oil, and when your red Powder is fluxed, pour it into the
Mould, it will be a precious Stone, red as a Ruby, clear and transparent, take it out of the
Mould, and make projection upon the imperfect Metals, and in the Body of Man.
Take ten times as much of prepared Saturn as I taught you before, by Coagulation and
Solution, till it leave no Faeces behind, then take your precious red Powder out of the
Glass, that two parts be full, set it into your warm Bath, and let it dissolve: when any
thing is dissolved, decant off that which is clear on the top into another Glass, pour other
Vinegar upon it, let it dissolve again as before; decant and pour fresh Vinegar upon it so
often, till all be dissolved into a clear Water, which is done usually in ten or twelve days,
then set all that which is dissolved into a Bath, and a head upon it, distill the Vinegar,
distill the Vinegar from it again, and coagulate the Matter so long till it be dry and shine,
then put it into another Glass, which set upon a Furnace in a Cupel with sifted Ashes,
laying a polished Glass upon the Mouth of the Glass.
My Child, know that your Matter is become fixed with the Stone in the solution, make an
indifferent hot fire in the furnace so hot as the heat of the Sun in Midsummer, or
somewhat hotter, till the Matter begin to be yellow, then go on with the Fire from one
degree to another, till you have a perfect yellow, then increase the Fire from one degree |
Alchemy | A Work of Saturn | 10 | to another, till you have a perfect redness, which is quickly done, in half the time for the
colour to come, and in the multiplication, but operate as before in the beginning, and pour
Paradise water upon the Stone, as was taught you before in this Work, boil and mortify it
in every point to a perfect redness as hath been taught. Then may you again take half of it
out, and make projection therewith, and multiply the other half again in all points as
above said, so may you always continue working.
Now I will teach you the other way, and the best that is to water your red fixed Stone or
powder with the red Oil, that it be fusible; you must know how much your red powder
weighs, then take half the weight of your red Oil, to the full weight of the Stone, and pour
it upon the red powder, and when the Oil is poured into the Glass, you may set a small
head on, upon a Furnace in sifted Ashes, joining a Receiver to the Nose of the head, make
a small fire under it, as the heat of the Sun in March, and no hotter; for there is yet some
moisture of the Vinegar in the Oil, that it may be abstracted, continue it in that heat, that
you can perceive no moisture in the head, then augment the fire a little, as the heat of the
Sun at Midsummer, and if there be yet more moisture in it, you will perceive it in the
head, but it you perceive it not in 6 or 8 days, then take the head off, and lay the polished
Glass again upon the mouth of your Glass, increase the fire, that you can scarce endure
your hand or finger in the Ashes an Ave-Mary while, continue the fire in that heat till the
red Oil be all fixed with the Powder in the Glass, which you may know thus;
Take a little of the powder out of the Glass, lay it on a glowing Silver plate, if the powder
malts as wax, and penetrates through the Plate as Oil doth through a dry Leather, and
makes it Gold throughout as far as the powder went, then is the Stone finished, and if it
do not this, you must then let it stand in that heat till it do so without fuming.
Now, my Child, when the Stone is finished, take half of it out of the Glass, put it into a
Glass melting-pot, and melt the powder gently, which should be done presently, for it
melts as Wax; and being melted, pour it into the Mould of Box-wood as aforesaid, it will
be a red stone, clear and transparent as Crystal, red as a Ruby, then make projection
therewith, and set the other half again to multiply.
Then take in God's Name twenty parts of Saturn, which is prepared by Solution and
Coagulation, till it leave no more Faeces behind, as hath been said at the beginning.
Dissolve these twenty parts of Saturn, dissolve by itself in a Glass with distilled Vinegar;
likewise dissolve the powder of your Stone alone by itself in a Glass with distilled
Vinegar, and when both are dissolved into clear water, pour both the Solutions together
into a great Glass, set it into a Bath, a head on, and a Receiver to it, distill the Vinegar
from it in the boiling Bath, till the Matter be dry, then let it cool of itself, put it into a
Glass, lay a polished Glass over the mouth of the Glass, and set it into a Furnace in a
Cupel with sifted Ashes, make a fire under it like to the Sun's heat in March, till the
powder be perfect white, which is quickly done.
Then augment your fire from one degree to another, till the Matter become yellower and
yellower, to a perfect yellow, then increase it yet stronger, from one degree to another, till
it be redder and redder, to a perfect redness; then pour your water upon the red powder |
Alchemy | A Work of Saturn | 11 | with the red Oil, or with the Water of Paradise, or with the clear sharp Vinegar, or call it
how you will, doing in all points as hath been taught, till the red powder flux like Wax
upon a Silver Plate, without fuming, penetrating it as Oil doth dry leather, that it become
good Gold within and without; then render thanks unto God, be obedient to him for his
Gifts and Graces.
You may again take one half out of the Glass, and make projection, setting the other half
in again, as hath been taught, so may you work all your Lifetime for the poor, and
perform other duties to God's Glory, and the Salvation of your Soul, as I have said
before; enough to the wise.
Projection upon Metal. Know, my Child, how and in what manner you must use this
Stone, which makes projection upon Mercury, and all imperfect Metals and Bodies of
Mars, Jupiter and Venus, whereof make Plates glowing hot, whereon straw the Stone,
and lay Coals on for a season, that the Stone may penetrate, but the Stones must be made
quick with Gold, and Jupiter also, which is very laborious, as is taught in the projection.
But you must project upon Saturn or Luna, which need not be made quick, only flux
them, and cast one part upon a thousand parts, it will be a Medicine, cast one part of these
thousand parts upon ten parts, it will be the best Gold that ever was seen on Earth.
It's Use in Physicks. This Stone cures all Leprous people, Plague, and all Diseases which
may reign upon Earth, or befall Mankind; this is the true Aurum potable, and the true
Quintessence which the Ancients sought; this is that thing whereof the whole Troop of
Philosophers speak so wondrously, using all possible skill to conceal it's Name and
Operation, as aforesaid.
Take of this Stone the quantity of a Wheat-corn, lay it in a little good Wine in a small
Glass, half full, or a quarter full, make the Wine warm, the Stone will melt like Butter,
and the Wine will be red as Blood, and very sweet in your mouth, as ever you tasted; for
to speak comparatively, it is so sweet in taste that Honey and Sugar may be compared as
Gall to it; give this unto the Patient to drink, lay him in Bed, but lay not too many clothes
upon him, the Stone hastens forthwith to the heart, expelling thence all ill humours,
thence dilating itself through all the Arteries and Veins of the whole Body, rousing up all
humours, the party will sweat, for the Stone opens all the pores of the Body, and drives
forth all humours thereby, so that the Patient will seem to have been in the Water, yet will
this sweating not make him sicker, for the Stone expels only what is adverse to Nature,
preserving what is consonant unto it in it's being, therefore the Patient is not sicker or
weaker; but the more he sweats the stronger and lustier will he be, the Veins will be
lighter, and the sweat continues till all evil humours be driven out of the Body, and then it
ceases.
The next day you shall take of it the quantity of a Wheat-corn, in warm Wine again, you
will go to stool immediately, and that will not cease so long as you have anything in your
Body which is contrary to Nature, and the more Stools the Patient hath, the stronger and
lighter at heart will he be; for the Stone drives nothing forth but what is adverse and
prejudicial to Nature. |
Alchemy | A Work of Saturn | 12 | The third day give the like quantity in warm Wine, as aforesaid; it will so fortify the
Veins and Heart, that the party will not think himself to be a Man, but rather a Spirit, all
his members will be so light and lively, & if the party will take the like quantity of a
Wheat-corn every day for the space of nine days, I tell you, his Body will be as spiritual
as if he had been nine days in the terrestrial Paradise, eating every day of the Fruit,
making him fair, lusty and young; therefore use this Stone weekly, the quantity of a
Wheat-corn with warm Wine, so shall you live in health unto the last hour of the time
appointed for you by God.
What say you, my Child, is not this the true Aurum Potabile, and the true Quintessence,
and the thing which we seek ? It is a spiritual thing ,a Gift which God bestows upon his
Friends, therefore, my Child, do not undertake this Divine Work, if you find yourself in
deadly sins, or that your intent be otherwise than to God's Glory, and to perform those
things which I have taught you before.
I tell you truly, you may see the Work, or begin it, but I am certain you shall never
accomplish it, nor see the Stone, God will order it so, it will break, fall, or some one
Disaster or other will happen, that you shall never see the Stone, or accomplish it.
Therefore if you find yourself otherwise, do not begin the work, for I know assuredly,
you will lose your Labour; wherefore deceive not yourself. Enough to the wise.
It's Use in External Diseases. My Child, there are some people who have external
Distempers on their Bodies, as Fistulas, Cancers, Wolf, or evil Biles, or Holes, be they
what or how they will, etc, give him the weight of one Wheat-corn to drink in warm
Wine two days, as is taught before, the whole body within and without shall be freed
from all which is adverse to Nature, and you shall deal with the open Sores thus;
Take a Drachm of the Stone, seeth it in a pottle of Wine in a Glass, the space of two or
three Pater-nosters, that the Stone may melt, the Wine will be as red as Blood, therewith
wash the Sores morning and evening, laying a thin Plate of Lead over, in a short time, as
in twelve days the Sores will be whole; and give him every day the quantity of a Wheat-
corn, in warm Wine till he be well. If they be Fistulas or other concave Holes, that you
cannot come at them to wash them, then take a Silver Syringe, and inject of that wine into
them, it will heal them as aforesaid.
And if one had a pound of the rankest Poison in the world in his Body, and immediately
drink a Drachm thereof in warm Wine, the poison shall forthwith evacuate by siege,
together with all the evil Humours in his Body.
My Child, here ends the most noble and precious Work which is in the Vegetable Book;
on whomsoever God bestows this Stone, needs no other thing in this World, therefore
keep it as close and well as you can, to God's Glory, who grant that we may walk in his
obedience, Amen.
God is blessed in all his works. |
Alchemy | A Work of Saturn | 13 | FINIS. |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 1 | A Chymicall treatise of the Ancient and highly illuminated
Philosopher, Devine and Physitian, Arnoldus de Nova Villa who
lived 400 years agoe, never seene in print before, but now by a
Lover of the Spagyrick art made publick for the use of Learners,
printed in the year 1611.
Transcribed from Bodleian Library, MS Ashmole 1415, pp.130-146, by Hereward Tilton.
Here Beginns Mr. Arnold de Nova Villa's treatise.
He speakes to his Scholars thus, Know my deare Sonne that this is a Booke of the Secrets of nature, and I shall
devide it into six parts. In the first discourse what the stone is, secondly why the Stone is naturall, thirdly why the
Stone is animal like our blood, fourthly why it is called herball or Radicall, fifthly I'le relate its true and constant
preparation, and sixtly I shall truly and without lies give you an account of the augmentaion of our growing stone, to
the end that fooles may bee derided, and wise and understanding men taught. This art is nothing else but a knowing
of the secret and hid things of naturall masterrs and Lovers of the naturall art and wisdome, therefore no body should
approach to this art, unlesse he has heard before some Logick, which teaches to distinguish truth from falsehood,
and withall the naturall art which teaches the things of nature, and the property of the elements, otherwise he
troubles his minde and body and life in vaine, it is a Stone and no Stone, and is found by every body in plane fields,
on Mountaines, and in the water, and is called Albida, heerein all physitians agree, for they say that Albida is called
Rebio, they name it in hid and secret words, because they perfectly understand the materiam, some say it is blood,
others say it is mans hair, others say it is eggs, which has made many fooles and unwise men, that understand no
more then the letter, and the meere sound of words, seeke this art in blood, in eggs, in hair, in the Gaull, in Allum ,
in salt, but they have found nothing for they did not rightly understand the sayings of naturalists, who spake their
words in hid language, should they have spoken out plainly, they would have done very ill for divers reason, for all
men would have used this art and the whole world would have been spoiled, and all agriculture perisht; seeing it is
so that a man must give an account of his workes, I desire god, that he would give me reason, and wisdome, and
direct me how I may estrange or conceale this noble art from fooles, which made me say what this stone is; Know
my sonne that our Stone as Hermes speakes is in a living thing, out of which saying the true attempt of this art may
bee knowne, and because of this saying some according to their folly have sought this stone in beasts, in herbs, in
Allum, but they have remained fooles; now I'le tell you what our stone is, Sol, Luna, Azoth, now there are three
stones and they are dead upon earth, and end the thing afore in Lunam by the carefull understanding and preparation
of man; out of this stone is made true gold and silver the same with naturall; the Scholar sayd how can this bee, for
the philosophers say that art is weaker then nature, and you say, out of that stone is made gold and Silver the same
with naturall. The Master answerr'd wee doe not make it, as nature makes it, but we helpe nature with our art, in
which respect it is naturall and not artificiall; there are three things in the naturall art and wisdome as Hermes says,
when the Stone is in a thing that has a Soule, as the Soule is spirituall when it goes away in Smoak, for which cause
its call'd a fugitive servant, and a finite Spirit, for in the world there is no other spirit to this art, and it is of an Ayry
nature, which is a sign of perfection, and that it is not in Salt or Allum; he is not wise that seekes in a thing what is
not in it, and because neither gold nor Silver is in Allum or Salt, wee must not seek them there but in such things
where gold and silver is to bee found.
But that our Stone is not in beasts, heare how Hermes saith. All things are made according to their nature. Out of
man another man is made, and out of a living creature another living Creature is produced, and one thing produceth
another like it selfe. How then can the medicine helpe man, it being not fit for man? The Master answeres thus,
Understand the Sayings of Wise men. The Medicines which are given to man doe not make man, but drive away his
distempers, and so it is here. Our Medicine given to him to whom wee ought to give it, makes true gold and Silver
which is subject to no defect, and changes the man into the Woman, and the Woman into the man, and the man into
an angell; how can that bee saith the Scholar? Thou hast heard it in the preparation only, perceive well the words of
the Naturalists and bee wise and not unwise, it being necessary that our Stone must bee of an incombustible nature |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 2 | and matter it is evident, that it is not found in salt, or animals, or any of the other mentioned, but that Mercury is
alone an incombustible spirit, and therefore necessarily must bee an object of our science; so then it is manifest what
the Stone is, and how much, and how it is not. Know my Son, that our Stone is naturall, for many reasons; first it is
naturall because nature in the like manner makes man and woman as the wise may know, but the unwise doth not
understand this. Secondly it is called naturall by Hermes the father of all Naturalists, a man who is to bee beleived.
Thirdly the medicine is found naturally, the things which are under the Circle of the Moone being foure elements.
And therefore our Stone is joyned together by the 4 elements, and among the 4 elements one is cold, another drye,
some warme, some moist. The Scholar here saith, Then our Stone is cold, moist, dry and hot. The Master answeres:
Understand plainly. The Seven planets are Stones. Mercury is warm and dry because of the Sunne, cold and moist
because of the Moone, for he is of the nature of water, of aire, of earth and of Fire. Therefore he is as the thing to
which you joined him, Good with the good, and bad with the bad, which makes Aristotle say, when thou hast Water
out of the aire, and aire out of the fire, and fire out of the earth (open thy eares and understand the sayings of the
wise) Then thou hast the whole Art.
Know my sonne that our Stone is animal-like. The Scholar saith, what is the reason of this? The Master replyes,
because hee hath a Spirit, and therefore a soul which makes it animal-like. The Scholar: how hath it a Soule? The
Master: dost not thou know that there are 4 Spirits, Sulphur, Arcenicum, Salmoniac, and Mercurius, you see it is
under the number of these 4 spirits and therefore it is a Spirit, and the Soule, and because it is a Soule it must needs
bee animal-like, for animals have soules, here abouts marke well as I have told thee of spirits and of the Soule and of
the animal-like to the animal-like, this is the reason why our Stone is animal-like, and Hermes in Libro Senator
saith, our Stone is of a thing that hath a Soule that is of a Spirit or fugitive thing, but the fooles and unwise men who
thought, as some yet think that it is in beasts, finde and loose tyme and labour and spoil both their bodies and goods.
The Scholar sayes: why is our Stone blood? Because Arcaglaus sayes take the Stone which the ancients bid you take
and rub him so long till he be rub'd to blood, that is, till he become red, and because of the rednesse he is called
blood, and when our Stone becomes red, then he has in him the nature of fire, and out of it all secrets may be drawn,
mark and perceive what I say, and thou wilt have the whole art, fools who thought that he was blood, did labour in
blood and found nothing, for things are made according to their nature. The naturall Master says: make out of the
Stone flesh and blood, that he may bee red and thou wilt have the whole art, Make of the Milk that is of white Stone
flesh and blood, that it may bee white like milke and may flow. The Scholar saith: how is this stone made white, and
how is it made red? The Master answeres, Take the Stone and rubb him with blood, and it will bee red, However I
declare the Art to thee otherwise, and clearer. Take the small and inconsiderable and rub it with the most amiable
and the best, and it will be made red by the help of the Fire, Observe here that the fire causes them to joyne and
purgeth them, and adornes them. But the unwise, who perceive not the Speeches of the Naturall Masters, try the art
according to the outward Letter, and finde nothing and then cry It's a Lye, and the art is false, for wee have tryed it
and found nothing. Thus they despaire, and raile against the books and the Art. The Scholar saith, why is this Stone
Herball? The Master answers: because as the herbe hath a moveable soule, so our stone hath a Soule, for Hermes
saith our Stone is of a thing having a Soule, but the unwise thought it was in herbs yet did not finde it there, and so
have renounced the art. Some say that Mercury should bee compounded or coagulated with the herbs and so have
sought him in the herbs and found nothing, Yet this I doe not say as if the Mercurius could not bee compounded or
coagulated with the herbs, but I say that the coagulation is good for nothing, and when they have thus coagulated
him, they think they have done great matters, yet have done nothing that's worth anything, nor finished any thing; it
being inconstant they talke, I can coagulate the Mercurius, but they might rather say, I can spoile the Mercurius. And
what is it that Mercurius is to bee coagulated with? They make him of herbes, and make so fragil, that he is worth
nothing. Mercurius, if hee bee rightly coagulated hee must bee as heavy in weight as gold though hee bee white in
colour, for the Whitenesse is a Signe of perfection. This done, there needs no more but only to give him the color,
and so it is gold. The Scholar saith, why is our Stone called the red Servant? The Master answeres: because hee soon
turnes red. The Scholar: why doe the philosophers say, that Mercury doth not dye, unlesse it be killed with its
Brother? The Master: Hermes saith That the Dragon dyes not, unlesse you kill him with its Brother the Sun, or Sister
the Moone. Therefore saith Avicenna, Make the blind to see, and the seeing blind, and thou wilt have the Art.
Another saith, in the Herball Stone are Haire, Blood, Eggs, and this hee said to shew in these words, the 4 Elements,
beleeve not mee but the naturall philosophers, who may bee beleeved, nor give an credit to common foolish recipes.
For those that have made recipes found nothing of this art, but they had some books of the philosophers, who speake
in riddles of this art (For they framed these bookes with such hid words as with allum and Salt, and with other things
unintelligible to the simple, though intelligible enough to the prudent) that they have deceived the whole world. I
saw a Monck who had laboured in this Art very neere twenty yeares, and could finde nothing notwithstanding of
this, however like a base raskall hee made a booke which hee called, The Flowers of Paradise, in which were above |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 3 | 100 recipes, and this booke he suffered to come into every man’s hand, and by these meanes much people was
deceived, for hee was a Coxcomb and knew nothing.
In this Chapter I will teach the preparation of the Philosophers Stone, but the way of its preparation which I know, I
have not of myselfe, but a part of this Labor, I have of one of my brethren, and a part of a German Moncke. Therefor
I desire God that he take away from mee the sin of envy, that I may bring every body into the way of truth. In the
beginning of this labour, I'le say, that the most excellent Hermes teaches the way in plain words to rationall men, but
in occult and hid speeches to the unwise and fools. I say that the father son and holy ghost are one, and yet three, so
speaking of our Stone I say three are one, and yet are divided. Mark well, the World was lost by a Woman, therefore
necessarily must it bee restored by a Woman. Take therefore the mother very pure and lay her into a bed with the
Servant, and putt them up close into a Prison, till they bee purified of their sins, and shee'le beare a son, which will
bee a blessing to all people. Signes have been manifested in the sun and in the moone. Then take the son and beate
him that he may be punished and its pride may come down, and he forsake his pride, and abide in humility.
Therefore, saith Geber, out of Mercury everything is made. The same Chapter saith further, The common Sulphur is
found in Sol and Luna, in Mercury more fugitive, in the body water. And the same in another chapter saith,
Afterward the Tincture becomes Water, that it may become better in its nature. Therefore take the punished son and
lay him into a bed and there hee'le begin to delight himselfe, then take him and give him to the Jewes to bee
crucified. Being crucifyed hee growes pale, then take him, and turne him, and if you cannot see him well, you take
away the vaile from the Temple, whereupon a great earth quake ariseth and you'le see various changes, and hee'le
leape up and downe because of his great tortures, then hee'le fall downe; therefore stirr him below more, and hee'le
give up the ghost. Thus all necessary things are accomplished, and many Workmen have erred in this.
The Scholar said, these words I understand not. The Master answered, I must necessarily hide the Secrets of Secrets
of the naturall art, as other Natural Masters have done, for it is not with this art as it is with others. Hence it is said,
whatsoever is written, is written for our Learning, that through patience and comfort of the holy ghost, wee may
have the Scripture. Amen.
I came one day into a great Master’s house to recreate my selfe with him in this art for sport, yet with magisteriall
words, and I sat at his right side; There were two men with him. The one I knew, but the other I did not know. These
two began to speake of this art, neither being ashamed of mee, nor taking any care of mee. Then understood I by
their speeches that which I had sought a great while. Yet did they wonder what I sought there and were amazed at
the speech, which they had had together. Then turned the honest old man his face towards mee and said, The wise
and prudent Mercurius (to speake the common way) is comprehended in these words. Take leade and whatsoever is
like lead, and take Azoth. This is the right ordering of the art, which the Egyptians have acknowledged and that's
their riddle, their reason, their vertue, and their meeknesse. Here are foure things, two are manifest which hee named
the lead, and that which is like lead. Then said one of the men, how many are the things, to which the other said,
there are foure, and said moreover: These art words of the prudent and wise, and have a darke obscurity in them, and
are taken out of the apparent sentences of the wise. Then the one asked, how is this? to which the other answering
said the wise man understands but two. The one asked againe, which are they two? The man answered and said, The
hidden thing after this hee adds two words and they signifie foure, and foure signifie but two, and hee changed the
words of the wise before mentioned and said foure. And the wise men say but two. Then he answered and said as it
was said before, In these words is a hidden obscurity and they are taken out of the illustrious sayings of the wise.
Hereby meanes the Master nothing else then that out of the foure things two should bee set together, man and wife.
And having thus used diverse words among the rest he said, Take Fire and water, and mingle these two together, and
there will bee one thing out of it. After this he said, Take Lead and that which resembles lead, and he changed these
words and said, Take Azoth and that which resembles Azoth; with such hidden words doe they hide their words to
all unwise men. Perceive therefore and trust God, that thou mayst perceive the better the aforesaid saying of the
wise. Of this I’le give thee an example when the Master saith, Take Lead, according to a philosophicall sense or
meaning. The word lead is a manly name and word, and so one of the number of the names of men. Hereby mayst
thou truly know the name of the man. And he saith further, That which resembles lead, that is, that which resembles
the man. So hee hides the name of the Woman, and the reason why he mentions the man’s name first is because shee
is of him, and not hee of her. Therefore said the master, That which resembles Lead. After this one said, Take Azoth
and that which resembles Azoth. The Masters hereby meane the wife. Here he names the Woman, and mentions not
the name of the man, for hee had named him before in the beginning of these words, where he saith, Take Adam and
what resembles Adam. Afterwards hee changeth this Speeche againe, to make it more occult to him that is not
altogether wise, and said, Take Eva, and what resembles Eva, here thou namest Eva and not the man, and this thou |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 4 | doest, because thou didst begin in the first speech with the man. That these Speeches doe not at all hinder a wise
man in his reason, but make him more ingenious, and more intelligent.
When they had talk'd together a great while, they began againe in a great feare another way and language. Mingle
the warm with the cold, for so an equall mixture will arise out of it, which is neither warme nor cold, and mix the
moist with the dry, and you'le have an equall mixture, which is neither moist nor dry. The Speech now uttered, is
manifest from 4 things, and out of these foure are numbered and terminated Man and Wife. The man is hot and dry,
the wife cold and moist, but when they come together, and unite themselves naturally, there is made an equall
mixture of the warme and the cold, of the moist with the dry. And of this a wise Philosopher doth not doubt, and the
artificiall conjunction cannot bee unlesse the things belonging thereunto be totally prepared, every one according to
its kind. For as Joseph saith, Mix together fire and water, and there will be two, Mix together aire and earth, and
there will bee foure, Afterward of foure make one, then thou art come to what thou wouldst bee att. And when this is
done make out of that body a non-corpus, that is a Spirit, as out of the non-corpus or Spirit make a body againe,
which may bee constant on the fire, and not remove any way from it. Already, thou hast comprehended the Wisdom.
Doe in this as Joseph hath said. Before thou beginnest the labour of this Artificiall treasure which is true, prepare all
things, each in their kind and nature, begin thence to the end, and when thou hast done this thou hast made a water
which is warme and not warm, cold and not cold, moist and not moist, dry and not dry according to its nature, and it
is fixed, that it cannot fly, and it is the thing which reveales and opens to thee the tincture, and if it were not for this
Artificiall water, all hope would bee in vaine.
When the Masters speake here and there, they still come to this Noble water. The reason is because that water is a
medium between the contrary things, this comes from thence, and it is water and no water, fire and no fire, aire and
no aire, earth and no earth. Because then it is and is not, according to its Noble Nature it is a right medium betweene
the unlimited Elements. This Noble water is the beginning, middle and end of this Noble art, perceive this speech
well together with the former. For the Masters speake commonly one thing, and meane it in another sense, and
where they spake most hiddenly and most profoundly, there they doe mean it most simply, and where they speake
most plainly and openly then they doe hide most this divine and Noble art. Out of this speech and sentences it is
manifest, that this art may bee taught with all its Secretes in a few words, nor will any man be found in time to
come, that will say so much in writing as is said here, unlesse one should show it to the other with hand and mouth
and reveal'd and open'd all to him, for the philosophers have unwillingly discovered this amiable truth, and have
reserv'd it to themselves and taken it with them downe to the Grave; and what in other Bookes is taught by examples
and circumstances, that is express'd here cleerely, and thus this Noble Art is written by me truly and sincerely.
Therefore that my name and memory may for ever remaine upon the earth, I have written this small booke and made
it by the help of the Holy Ghost, for all Posterities and Children of God and of this Art.
One time I sate alone in my Chamber with my Wife, and read the Bookes of the ancient deceased philosophers, and
those also that have liv'd in my time, and there I found written something of Alkabrith and Zandorit, and of other
strange words and things whereby one may turne every man from the right way, and he that matters it looses his
time, goods and substance and last his health, and miserably robbs himselfe of life; and that thou mayest believe me
the better I tell the whole truth, that no man can attain unto this art unlesse he retires from the world and converses
with his equalls, and joyn himself to them, and though every one sayes that hee reveals it, yet however all hide it as
thou seest by me that I doe reveale it, but not to the unwise and foolish; and if I truly discover this divine art, my
booke will bee so profitable to them, that the bookes of wise men and my words will bee the same, my words theirs,
and theirs mine; not that I would steale their words from them and make them mine owne, this would be unjust, but
only my meaning agrees with theirs, and theirs againe with me. Therefore whosoever will finde out the Secrets of
this Art, let him read this booke and understanding. And why? because this booke is cleere and known to
understanding men and to those that observe carefully and reade with attention in it, but to the unwise and unexpert,
and those that are not diligent it must needs bee hidd as it is from children. Know then, that there art many who
labour hard in the preparation of Sulphur, and in the Sublimation of Arsenicum, which art combustible and
corruptible. These men only looke to the words which they reade or heare, and not to the hidden sense that is in
those words. For truly the Sulphur, Arsenicum, Auripigment, Zandorit, Vibrick, Mercurius, Salt, Saltpeter, Sala
Pculi, Salmiac and Allum signifie in this Noble art in truth nothing but water, and the making white the Philosophers
talk of, is nothing else but the purification of the Water that it may bee clearer and purer, and by the sublimation or
exaltation understand nothing else, but the ascension of the vapour from the water in the Cucurbit below and above
in the Alembick and againe through the Canales Laterales in the Cucurbit, and againe through the Canales laterales; |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 5 | and by the washing understand The Bodies changing into water so long till out of the Water a part in it of the
manifold vapours ascends, and falling downe againe are coagulated and consolidated that it may never rise againe,
and the reason hereof is because the corporeal Spirit in the Spirituall and the Spirituall againe in the corporeal has
mixed and soaked it selfe, and because the Spirituall Spirit is stronger than the Corporeall Spirit, they both are
vapourous and ellevate themselves in the height of the allembick; but when the corporeall Spirit overcomes the
Spirituall he must necessarily remaine with him at the bottome in the Cucurbit, and when they have united
themselves the Spirituall Ghost which is penetrable makes the corporeall Spirit together with himself penetrable and
permeable, for the corporeall Spirit has in him the tincture, that is, the red and white colour, and with all the
Spirituall Spirit leads the corporeall in and without hinderance just as a man does goe through a house with an open
doore, and is not spied by any, so it is here; but this cannot be unlesse the body that will draw the Spirit out of the
man, bee totally cleansed from all impurity, and thereby the Leprosie of the whole from the whole be perceived.
Understand this, that is, that ashes be drawne and made, for thus the bodies are deprived of lustiness and moistness,
and so the body may first become spirituall, when the body is turned to ashes according to its highest purification,
and out of those ashes be made a Lixevium, in that waterish nature the body becomes spirituall; and understand this
secret how the body has the ashes in it, and in the ashes is the Stone, and the Stone is the Spirit, and in the Spirit
there is the tincture or colour, and in the tincture the Soul, and the Soul had in her a fiery permeation, and leads with
her the colour in the body; and he that does not understand how he shall begin this, how will he come to the middle,
or to the end, therefore thus speake all masters: it is one body, and yet there are many bodies, and those many are no
more then one body, this understand allso it is one body because it is not beaten as soone as it is turned into ashes,
each singular dust is a singular body and when the ashes are turned into water it is a water and no water and may
with artificiall industry be returned into a body, but before this the body must often rest in the belly of the wind
under the height of the heavens; and therefore the Masters say it is a Stone, and resembles the Eagles Stone for the
Eagles Stone is such a Stone that in his belly there is another Stone, and if you will pull it out from thence, you must
turne the Stone into Ashes, and out of the ashes there is first another Stone made, and when that Stone does sweat
right, its owne Water is made of it, and when he has well sweated, he drincks the Sweaty Water againe into him, and
flys afterwards up and downe, and from the great motion which he does force up above his Mass in the aire, the
water becomes of itself againe a Stone, and by the paraphrase of the Eagle, understand the evaporation of the
vaporous spirit, and by their redescention understand the heavy falling downe of the body; yet there are many who
call the aforesaid ashes a sowre masse or a Leaven, but they know not their water, that the corporeall nature attracts
the coagulated nature out of those ashes.
Moreover says Master Joseph their Spirit is the fusion of both bodies, by this he does not meane the dissolutions of
the bodyes on the fire, but he meanes that they should bee turned into Mercury, and that out of the Mercury the
flowers should be extracted, and this is the Stone whereof Aristotle spoke to his King, did men know what a great
Treasure they had in Saturnus they would not give it for a small summe of Money, but they would make so much
gain by it, that one might bring the whole World into his Subjection; and another Master said, take the things as they
come out of their treasury, and lift them up in the highest mountains, and humble them again from the highest
mountains to their roots, these are the wisest words which he has spoken openly without all envy and without any
secrecy, and afterward hee hath not named the things he meant, in the heighth of the Mountaines and by the roots.
For as in Mountaines naturall gold is made, and in the ground, so in this art, our gold is made in the heighth of the
Alembick, and in the roote that is in the Cucurbit. And this is a cleanly similitude which may easily be perceived,
and hereby you may understand, when the Master speake of the highe mountaines or the deepe grounds that they
doe not meane the heads of men or their feete, so when they speake of haire, and of blood, they only understand the
resemblance of them. Therefore many men are deceived, which looke after the literall sense and seeke it where it is
not to bee found. For this Art is so noble that it must be sought and found out in it selfe, and no thing like to it. As
out of a man is made another man, so out of one Noble Mettall is made another Mettall, and there is no
transmutation, as some idle and simple men thinke. Who doth not mollify and harden againe doth erre, therefore
make the earth black, and separate her Soule from her, and the water, after that make it white that it may become as
a naked Sword and when it growes white, give it to the Covetous fire so long till it growes large, and doth not fly
away; Hee that can doe this may well be called happy and exalted in this World, and let him doe it in the love of
God and in his feare. Amen.
The first word in this great work is the bodies transmutation into Mercury and this the Philosophers have called a
dissolution. And this Artificiall and ingenious dissolving is the bullwark of this art. Hence saith Rosarey, Unlesse
you dissolve the bodies, Your Labor is in vaine. Therefore the dissolving of Philosophers is not a drinking in but the
bodies transmutation into water. Nor is it called a Philosophical dissolving unlesse it becomes cleere as Mercury, so |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 6 | thou wilt have an element, which is the water.
The second word is that it be purified and filled with its terra; of this speakes Morienus, let the earth bee filled with
its water, and let it bee cleansed with it, and when it is purified on both sides it ends the whole art. Aristotle sayes in
generall, put the dry to the moist, the dry is the terra, the moist is the water, thus thou hast earth and water each by it
self, and the earth is purified with the water, and when they are cleansed one with the other, thou hast Colours
cleerer then before, therefore saies Rosarius in generall, if one by day sees many starrs in the heavens, the sunne is
hindered of its Lustre by moon, and when that does vanish the Sunn shines clearer then before.
The third word, that the water does lift itself in vapours which is condensed and coagulated of the earth, and thick,
that is that it makes it selfe spirituall in the aire, and so thou hast Water, earth and aire, and while it hurvers in the
aire Archelaous calls it the great Master Hermeses bird by way of similitude; therefore sayes Alberius, make him
white, or white him with the nimblenesse of the fire, so long till out of him arises the spirit which is called Hermeses
bird, so the earth will remaine cinerated in the ground which is of a fiery nature, so thou hast 4 elements in the earth
which did remaine in the ground, and it is the fire; hence Morienus: the Earth which remaines in the ground, thou
must not at all despise nor villify, understand the earth of the body, and that same earth is the right end of the
permanent and constant things, after that with a good water thou must annoint and errigate the Leaven, and the
Leaven is called by the Philosophers a Soul; they call also the prepared body a Leaven, for as a Leaven does make
other bread sowre, so does this thing, and I tell thee freely, that there is no other Leaven but Gold and Silver, of
necessity must the Leaven bee Leavened in the body, for the Leaven is the Soule of the body, and therefore says
Morienus: Unlesse you purify the unclean body, and create in him a new soule, you have perceived Lesse then
nothing in this art; likewise says Arnuldus, the spirit changes into the body, and cleanses and eterniseth him, about
this the Spirit does tye himself, and the clear permeations of the Soul which here is mentioned is a Leaven, and
rejoyces with the body, because it has cleansed it selfe with him and now the nature is changed so that the grosser
things stay behind there; says Aschanos in Turba Philosophorum, the Spirit is not joyned to the body unlesse before
it bee totally purified from all uncleanesse, but in the conjunction, the greatest miracles are made evident, for there
are seen all the colours that a man can think of; and when the colours beginn to bee lighter and lighter so that thou
seest sometimes onely as it were a little spark and beginns to rejoyce therein from thy heart and Soul, then take heed,
for our basilisk prepares himself who kills men more for joy, which they conceive from him then for his poyson, for
his poyson lasts but a moment, that is when the supreme power or the Quintessence of the elements does discover it
self in so many wayes and colours, and the last is done in a Moment; when this is done thou seest the sun and
Moone shine lovely in the heaven of his owne water, and begins to rejoyce but then goe away lest thou loosest thy
life for joy, and thus the imperfect body is coloured with his best colours because of the power of the heaven, and
the heaven is the soul, and the Spirit is with the help of the soul joyned to the body, and are tyed one with the other,
and the body is changed to the colour of the Leaven and becomes eternally good; out of the Words prescribed and
said any understanding man may know that the philosophers in dark and hidden wordes have hidde the whole art,
for they say our Stone is of 4 elements, and that's a great truth, for they have compar'd them with 4 elements whereof
Wee have said enough, and one may know the elements by the coloures, he that knowes it, and is acquainted with it;
some Philosophers have said that our Stone is of a body, of a soul, and of a Spirit, and they have said true, and wee
doe yeild, and they give to the perfect body what he had not before, and it brings him into a better spirit; the Soul
brings into the imperfect body a constant spirit, which is not at all fugitive before the Aire, and therefore it keeps its
colour and weight unchangeably and the more you drive it the more noble it becomes both in colour and weight.
Some also say unlesse you change the bodies into no bodies, and the nobodies againe into bodies, you are not come
yet to the right art, for the body becomes first an aqua Mercury incorporal and afterwards the Water and the Spirit in
the changing and so both become one body; some also say change the natures quite and cleane and you will finde
what you seeke; and that's true, for we make of that which is grosse a subtle and quick thing, and of a body we make
water, and of that which is moist we make a dry thing, of the water we make the earth, and thus wee change the true
natures and make of that which is corporall a spirituall thing and of a Spirituall a corporall thing, and wee make that
which is above like that which is below, and that which is below like that which is above, the Spirit is turned to a
body, and the body to a Spirit; and therefore its said in the beginning, the Word was a Spirit, and that word the Spirit
was with God, that is with himselfe, and God was that word, he himself was the Spirit, and the word the Spirit was
made flesh, the Spirit has assumed the true body, and so that above became true as that below, the Spirit has become
a mettallick in the body, and that which was below, that is, the body, is become mettallicke with the Spirit; and thus
it is well known that our Stone is out of the elements and it is a body, a soul, a spirit, and not two spirits, one soul
and not two soules; and the saying of Philosophers is true who say our Stone is made but of one thing, and therein
they have said very true, for it is made only of water. And in the water and out of the water our whole art hath an |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 7 | end, for it dissolves the bodies with the dissolution aforementioned; not with such a dissolution as unwise men
fancy, that our Stone should be changed into Water, but it's dissolved with the true naturall dissolution, so that he is
changed into such a water as it was from the beginning before it was a body, and that very water incinerates and
turnes the body again to earth into ashes, and makes them penetrable, and does whiten and purifie them, as Morienus
says: Azoth and the fire purifies Latonem, and take all his darknesse away, Laton an impure body set together of
Gold and Silver, Azoth and Mercury, and that two distinct bodies joyn the fire and Azoth together when they are
ready as is said before, that no attempt against the fire or other attempts can part them, one from the other, and that
same water does not sublimate neither does it exalt it self with a sublimation of fooles or exaltation as they imagine,
but with the wise and understanding sublimation or exaltation; for our sublimation is making a noble thing out of an
ignoble, therefore fooles take the shaved bodies and make them ascend by the heat of the fire, and mingle them with
an impure spirit, as with Arsenick and Salmiack, and they make a Strong fire under it whereby the bodies ascend
with the Spirit, and then they say now are the bodies sublimated; whereas they are quite Killed, for why they finde
the bodies impure therefore observe that our Sublimation is not driving on and ascending, but the making of a dry
thing and corrupted a sound one, a great and high one, and changing it into another nature, and making on a suddain
sublime vapours, and all this does our Water together; and so understand our Sublimation and not otherwise, and
take heed of the Sublimation of fooles, wherewith many are deceived; marke our water at first kills and makes alive
again, and it makes white the black colour, when it's changed to earth, after that innumerable colours reflect from the
whitenesse and all the colours last end is the white, for at last it turnes white; some call the Stone lead, as Gigill
speakes, in our lead is the whole art, and if our lead be impure our stone is also impure, while he lyes in his mothers
womb; O did the Lead Mongers know the vertue of Lead, they would not part with it for so small a price; some call
our stone Cheife Copper or Clock minerall as Eximius speakes in generall. Know this all wee that seeke this art, that
no tincture is made without this cheife Copper or Clock Minerall, and thus they have given it innumerable names,
and yet meane no more but one thing, and this they have done for this reason, that fooles should not finde it out, for
they have named it with all manner of names that can bee named, yet they have meant but one thing; and it is no
more but one thing, to witt the Philosophycall water. Our art is also compared to man making. The first is the
deprivation of its chastity, the second is the conception, the third is the being with childe, the fourth is the birth it
selfe, and the fifth is the bringing up of the child borne; understand also these words, our Son that comes from the
privation of chastity is Mercury, for he is drawn out of a perfect body so there remaines an earth the mother of 4
elements, and when the earth begins to take somewhat in of Mercury, it’s call'd unchastity, but when the man lyes
with the wife it’s called conception, which without the Mercury is wrought in the earth; this is what the Philosophers
say, our Art is nothing else but that the man lyes with his wife, and that they mingle one with the other, so that the
Water governes and has the Mastery, and that the Mercury bee more then the Earth, and so earth encreases and
augments; but when the earth becomes a wife she is with Child, after that the ferment is added to the imperfect
prepared body as is said before, so long till it becomes something in colour and in sight and that's called the birth; so
then our Stone is born, for the Philosophers call him King and say thus, honour your King who comes from the fire
crowned with a double crown, bow the knees before him when he comes to his perfect alterr, for the sun is his father
and the Moone his Mother, the perfect body is Luna, the perfect body is gold; at last followes the nourishment
whereby he is nourisht with a great nourishment, he is nourisht with his owne Milke, with the Seed in the beginning
he is fed, to wit with Mercury, till he hath drunk enough of the Mercury. Beloved sonns by these things which are
told you, You may easily perceive the darke and hidden worke of the Phylosophers and by that you may know that
they all runne one way and upon one straine, and that our art is nothing else but what has beene said before, the
dissolution of bodies and changing of their first matter, how it's made earth and how it becomes a light and
spirituous in the aire with distilling it because of the moistnesse which is in it; thus it becomes lusty in vapours, and
the earth remaines below incinerated and is of a fiery nature, thus you have truly the totall changing of things and
the mingling of the Soul with the body and with the Spirit, and it assumes such a Spirituall and powerfull increase
that humane reason cannot fathome it, the highest be praised and blessed for it for evermore.
Now will I in the name of God make manifest the practice and the very sense of the Philosophers how one shall
perfect that Ellixir, that is the augmentation of the true tincture and of Silver and Gold only out of the Mercury of the
Sages, or the minerall Mercury and in all copper bodies which fall short of perfection, insomuch that they become
perfect into a perfect Luna and gold above the naturall, which is not that common Mercury, call'd by the
Philosophers prima materia, waterish hot moist and cold, an element, a constant water, a Spirit, a body, a swimming
smoake, a blessed water, a water of the wise, a vinegar of Philosophers, a dew of Heaven, virgin Milke, a corporeal
Mercury, besides others innumerable names whereby he is called in the Bookes of the Philosophers; allthough these
names sound variously, yet they signifie but one thing, to witt the aforesaid Mercurium Philosophorum, for out of
him, and in him and by him only are sought all the vertues of the whole art of Alchimy, and of the red and white |
Alchemy | A Chymicall treatise of Arnoldus de Nova Villa | 8 | tincture, Q and R.
Therefore saith Geber, without Mercury the art is not perfected. It is a thing, a Stone, a Medicine in which lyes the
art, unto which no outward thing is to be applyed, only in the preparation the remaining or superfluous part is to bee
taken of. Therefore in that and out of that a man may finde all things, needfull to this art. For it kills it selfe and
revives it self, makes it selfe hard, makes it selfe weake, makes it self black white and red. And the same master in
his discourse sayeth. Wee add no externall thing because of the gold and silver, for these are called not internall
things, which are to bee adjoyned to the Mercury, For they are two Fellow Helpers whereby the whole work of the
art is perfected. And another Philosopher saith, It is a thing, whereby many have beene undone, as a whole multitude
was for one mans sake.
The Mercury is also called a naturall root of a high Tree out of which innumerable branches grow, and its call'd the
knowne stone of the philosophers, and in the Bookes of Philosophers the first operation. To the perfection of the
aforementioned Stone or Elixir belongs a Sublimation or exaltation which must bee brought to purity. And this I
shall hereafter without the least covering make manifest. But you must note that this sublimation is nothing lesse
than a purification, for hereby all remaining drosse that was in the Mercury is purged away, thus this sublimation the
inconstant particles are lifted up from the constant, for the inconstant ascend and the constant remaine below at the
bottome, yet in the operation the inconstant become in part constant and it's particularly to bee noted. Hee that
rightly sublimates our Mercury, hee hath perfected the whole art, For Master Geber saith, The whole perfection is in
the sublimation in the vessel, and in the ordering of the fire, for in the already mentioned sublimation are
comprehended all other particulars, which belong to our art and labour, as sublimating, dissolving, ascending,
descending, cooling, mollifying, purifying, and perpetuating, washing and colouring on red and white. All is done in
a vessel in order in an oven, whereof the Masters of nature have written much that the art was not to bee perfected
constantly, on purpose, that the unwise might reach to it, but to the just and to the godly it becomes profitable both
here and hereafter.
Now make it thus. Take in the name of God the aforementioned Mercury or the naturall Water, the first matter of the
Sages, Take of it as much as you will, and putt it into its vessell which must be pure, cleare, and cleane, and Seale it
well above with the Sigills Hermetis, that the Mercury may not come out above, and sett it in its prepared place, that
it may have a moderate heate every moment for a month. The naturall master saith That it may have its place warme
whereby it works it self up and downe, so long til it ascend no more in the glasse, and begins to bee colle at the
bottome, and becomes dry below in the glasse without the least moistnesse, like a black earth, that is caput Corvi, or
an earthy dry element, for thus the true sublimation or exaltation of the philosophers is perfected as is said before.
And in this sublimation is the true separation of the Elements, as the Masters say. |
Alchemy | Aesch-Mezareph | 1 | According to Raphael Patai and Gershom Scholem, the Aesch-Mezareph dates from the 16th or
early 17th centuries. The original Hebrew text, if there was one, does not appear to have
survived. The work was published in first published in Latin in Knorr von Rosenroth's Kabbala
denudata, Sulzbach, 1677-1684. A translation into English was issued in W. Wynn Wescott's
'Collectanea Hermetica' series at the end of the 19th century. I have here edited the text from this
volume.
Aesch-Mezareph
or
Purifying Fire.
CHAPTER I
Elisha was a most notable prophet, an example of natural wisdom, a despiser of riches, (as the history of the healing
of Naaman showeth, 2 Kings, c.5, v.16) and therefore truly rich. According to what is said in Pirke Aboth, viz., Who
is rich ? He that rejoiceth in his portion, cap. 4. For so the true physician of impure metals hath not an outward show
of riches, but is rather like the Tohu of the first Nature, empty and void. Which word is of equal number with the
word Elisha, viz., 411. For it is a very true saying in Baba Kama, fol. 71. col. 2. The thing which causeth riches,
(such as natural wisdom) is supplied instead of riches.
Learn therefore to purify Naaman, coming from the north, out of Syria, and acknowledge the power of Jordan:
Which is as it were Jar-din that is the River of Judgment flowing out of the north.
And remember that which is said in Baba Bathra, fol. 25, col. 2. He that will become wise, let him live in the South;
and he that will grow rich, let him turn himself toward the north, etc. Although in the same place Rabbi Joshua Ben
Levi says, let him live always in the south, for whilst be becomes wise, at the same time he becomes rich. "Length of
Days is in her right hand, and in her left, Riches and Honour." Prov., c.3, v.16. So thou wilt not desire other riches.
But know, that the mysteries of this wisdom, differ not from the superior mysteries of the Kabalah. For such as is the
consideration of the predicaments in holiness, the same is also in impurity; and the same Sephiroth which are in
Atziluth, the same are in Assiah, yea, the same in that kingdom, which is commonly called the mineral kingdom;
although their excellency is always greater upon the spiritual plane. Therefore the metallic root here possesseth the
place of Kether, which hath an occult nature, involved in great obscurity, and from which all metals have their
origin; even as the nature of Kether is hidden, and the other Sephiroth flow from thence.
Lead hath the place of Chokmah, because Chokmah immediately proceeds from Kether, as it immediately comes
from the metallic root, and in enigmatic similes, it is called the "father" of the following natures.
Tin possesseth the place of Binah, shewing age, by its greyness, and shadowing forth severity and judicial rigour, by
its crackling.
Silver is placed under the Classis of Chesed, by all the masters of the Kabalah, chiefly for its colour and use.
Thus far the white natures. Now follow the red.
Gold is placed under Geburah, according to the most common opinion of the Kabalists; Job in c.37, v.22, also tells
us that gold cometh from the north, not only for its colour, but for the sake of its heat and sulphur.
Iron is referred to Tiphereth, for he is like a man of war, according to Exod., c.15, v.2, and hath the name of "Seir
Anpin", from his swift anger, according to Psalm 2, v.ult., "kiss the son lest he be angry."
Netzach and Hod are the two median places of the body, and the seminal receptacles, and refer to the hermaphroditic
brass. So also the two pillars of the Temple of Solomon (referring to these two Sephiroth) were made of brass, I
Kings, c.7, v.15.
Jesod is argent vive. For to this, the name "living" is characteristically given; and this living water is in every case
the foundation of all Nature and of the metallic art.
But the true medicine of metals is referred to Malkuth, for many reasons; because it represents the rest of the natures
under the metamorphoses of Gold and Silver, right and left, judgment and mercy, concerning which we will speak
more largely elsewhere.
Thus I have delivered to thee the key to unlock many secret gates, and have opened the door to the inmost adyta of
Nature. But if anyone hath placed those things in another order, I shall not contend with him, inasmuch as all |
Alchemy | Aesch-Mezareph | 2 | systems tend to the one truth.
For it may be said, the three supernals are the three fountains of metallic things. The thick water is Kether, salt is
Chokmah, and sulphur is Binah; for known reasons. And so the seven inferior will represent the seven metals, viz.,
Gedulah and Geburah, Silver and Gold; Tiphereth, Iron; Netzach and Hod, Tin and Copper; Jesod, Lead; and
Malkuth will be the metallic woman, and the Luna of the wise men; and the field into which the seeds of secret
minerals ought to be cast, that is the water of Gold, as this name (Mezahab) occurs, Genesis, c.36, v.39.
But know, my Son, that such mysteries are hid in these things as no tongue may be permitted to utter. But I will not
offend any more with my tongue, but will keep my mouth with a bridle, Psalm 39, v.2.
Gehazi the Servant of Elisha, is the type of the vulgar students of Nature, who contemplate the valley and depths of
Nature, but do not penetrate into her secrets.
Hence they labour in vain, and remain servants for ever. They give counsel about procuring the son of the wise men
whose generation exceeds the power of Nature, but they can add nothing to assist in his generation, 2 Kings, c.4,
v.14 (for which purpose a man like Elisha is required). For Nature doth not open her secrets to them, v.26, but
contemns them, v.30, and the raising of the dead is impossible to them, v.31. They are covetous, cap. 5, v.20; liars,
v.22; deceivers, v.25; prattlers of other men's deeds, 2 Kings, c.8, v.4-5, and instead of riches, contract a leprosy
themselves, that is disease, contempt and poverty, v.27. For the word Gehazi, and the word Chol, profane or
common, have both the same number.
Aesch-Mezareph
or
Purifying Fire.
CHAPTER II
In metallic things, Geburah is of the class to which Gold is referred; which has again its decad ; (i.e., ten orders or
degrees). So that,
1. Chethem, that is, pure fine Gold, is referred to the Kether thereof; which, Canticles, c.5, v.II, is referred to the
head.
2. Batzar, Gold, is referred to Chokrnah, as though laid up in strongholds, Job, c.22, v.24, 25, and c.36, v.19.
3. Charutz, Prov., c.8, v.10, is referred to Binah, from the digging of it; which name belongs to the feminine gender.
4. Zahab Shachut, that is, fine and drawn Gold, 2 Chron., c.9, v.15, because it hath the analogy to the thread of
Chesed.
5. Zahab, alone, is referred to Geburah, because gold cometh from the north, Job, c.37, v.22.
6. Paz, and Zahab Muphaz, are referred to Tiphereth, I Kings, c.10, v.18; Psalm, c.21, v.4, and 19, v.11 ; and Daniel,
c.10, v.5. For so Tiphereth and Malkuth are compounded in the golden throne, I Kings, c.10, v.18; also when it is
called a vessel of Gold, Job, c.28, v.17; a crown of Gold, Psalm 21, v.3; bases of Gold, Cant., c.5, v.75.
7. Zahab Sagur, is referred to Netzach, that is Gold shut up, I Kings, c.4, v.20, 21, Job, c.28, v.15, to wit, to bring
forth seed.
8. Zahab Parvajim, is referred to Hod; 2 Chron., c.3, v.6, I Kings, c.6, v.20, from its likeness to the blood of young
bullocks, for this kind is red at the left hand.
9. Zahab Tob, is referred to Jesod, that is good Gold, Gen., c.2, v.12, for this kind is called good, after the manner of
a good man.
10. But Zahab Ophir, is referred to Malkuth, Job, c.22, v.24, for it is the name of a land (or earth) as called so from
ashes. See also I Chronicles, c.29, v.4.
And now concerning the name Zahab, I will lead thee into the cave of the hidden matter, and will show thee the
treasuries of Solomon mentioned in Nehemiah, c.13, v.13, viz., the Perfection of Stones, Exodus, c.26, v.6.
Come see! There are many places, to which Gold is referred, viz., Geburah and Binah, and other special places,
where the species of Gold are disposed by one thus, by another other ways. But now I represent to thee the nature of
Gold in Tiphereth.
Neither can you object out of the Zohar or Tikkunim. For know, that in this place ought to be understood Tiphereth,
of the measure or degree of Geburah. And it is a great mystery, because Tiphereth commonly contains Iron under it,
from whence we seek Gold. |
Alchemy | Aesch-Mezareph | 3 | This is the Sol or Sun of nature and art, whose lesser number is ten, the symbol of all perfection which number by
Gematria also shows you the lesser number of Tiphereth likewise the word Atah belonging to the same in its lesser
computation.
Mingle therefore Iron and Clay, Daniel, c.2, v.33, and thou shalt have the foundation of Gold.
This is that Gold, to which is attributed the notion of Tetragrammaton, Exodus, c.32, v.5, in the history of the calf,
which was to be ground to powder, and thrown upon the waters, v.20, whence you shall see seven kinds of Gold
immediately following one another in the work.
First, simple Gold, which is called Zahab barely; for it is truly Gold though not digged out of the earth; nor
destroyed by the violence of the fire, but living, rising out of the waters ; sometimes of a black, sometimes of a
yellowish, and often like a peacock's colour; going back of its own accord into the waters, and this may he called
Zahab Saba, as though you should say, Sabi, the Gold of captivity, because it is newly captured, and shut up in its
prison; where it keeps a fast of forty days and nights, that you know not what is become of it, Exodus, c.32, v.1 ; for
there is then no external appearance, even as Moses was hidden and they knew not what had become of him.
Secondly, it becomes Zahab Shacuth as though killed and slain, for it dies and its corpse putrefies and grows black:
then it is under judgment and the shells rule it, and the powers of the name of 42 letters fulfil their time upon it.
Thirdly, but then follows Zahab Ophir, as though you should say Aphar, for it is of the colour of ashes; which time
the twenty-two letters of the alphabet will determine for you.
Fourthly, it becomes Zahab Tob, because it is good to colour, though not of the colour of Gold, but Silver. This may
be called Chethem. For it may be so called, according to Lam., c.4, v.1. How shall Gold be coloured with redness,
and Hacchethem Hattob, i.e., good Silver be changed? And thence is referred that text in Job, c.22, v.24, and put it
upon Opher, he would have said Opheret, Lead, Batsar, Silver, that is this white Gold. For from hence you shall
have Silver. And to Silver when it shall be in the state of a stone, add Nachlim, rivers of metallic waters; from
whence you shall have Ophir, that is Gold of Ophir, which was accounted the best. Now you shall have the number
of the great name Ehejeh; for thou shalt possess, after twenty-one days, these things. If thou wilt now open thy
treasure, open it ; but it shalt yet only give Silver as stones, I Kings, c.10, v.27.
But if thou desire more, let thy Gold be,
Fifthly, Zahab Sagur, i.e., shut-up Gold : Let it remain in the prison, in the place of its maturation, in the bowels of
the earth of the wise men all the time of the Decumbiture of Ezekiel, c.4, v.6. And thy Gold shall become the
Sixth, Jarak Rak, i.e. yellow Gold, like Zahab Parvajim. These are the thirty men, Judges, c.14, v.19, whom Samson
slew. For this being done,
Seventhly, your Gold will be Paz and Muphaz and Uphaz; being strengthened to conquer and colour all imperfect
metals.
This is that Charutz, that sharp pointed (or penetrating) thing; which Job, c.41, v.30, says ought to be cast upon clay,
i.e., imperfect metals, that hath Cohach, power to produce Gold: for Tit and Cohach are of equal numbers. And
make it to boil like a deep pot, a sea of thick metallic waters ; and it shall become like a vessel of paint : But after
that it shall make the path to shine, v.31-32. Blessed be the name of the glory of his kingdom for ever and ever.
I write these things, I the insignificant one, according to my slender knowledge, who have earnestly sought out
secret things, to the healing of all creatures. But that which moved me thereto is spoken in Sohar Heaesinu, fol. 145,
cap. 580, concerning the office of a physician, that I should not desist from the good and right way until I should
find the best medicine : And the words are these;
It is written, Deut., c.32, v.10, "He found him in desert land and in the waste howling wilderness; he led him to find
the causes, and made him understand and kept him as the apple of his eye. And rightly because he hath compelled
all the cortices to serve him." Thus far was it written in the book of Kartanaeus the physician. And then he drew
from this text various observations necessary to a wise physician about the cure of the patient, lying in the chamber
of sickness, Genesis, c.39, v.20, where the captives of the king may worship the lord of the world. For when a
prudent physician comes, he finds him in the land of the desert, and in the wilderness of the howling solitude, which
are as the diseases afflicting him, and finds him in the captivity of the king.
Here it may he objected that it is not lawful to cure him, because the Holy One, who is blessed for ever, hath caused
him to be ill and as if a captive. But this is not so ; for David says, Psalm 41, v.2, "Blessed is he who considereth
(the curing of) the poor ; the Lord will preserve him and keep him alive." For he is poor who lies in the house of
sickness ; and if the physician be wise that Holy One, who is blessed for ever, loads him with blessings, in reference
to him, whom he cures. That physician finds him in the land of the desert, that is ill, etc. And what is to be done for
him ; Rabbi Eleasar hath told us : Hitherto we have heard nothing of that physician, nor of his book; except that once
a certain merchant told me that be heard his father say, that in his time there was a certain physician, who having
seen a patient, presently said, "this one will live and that one will die" ; and that it was reported of him, that he was a
just and true man fearing sin; and that, if any man could not procure those things he needed, he would buy them for |
Alchemy | Aesch-Mezareph | 4 | him, and freely supply his necessities ; and that it was said, there was not so nice a man in the whole world, and that
he did more with his prayers, than with his hands. And when we supposed this man to be the very same physician,
the merchant made reply, "Certainly his book is in my hands, having been left to me as an inheritance by my father;
and all the sayings of that book are hidden in the mystery of the law: And in it we do find profound secrets, and
many medicines ; which notwithstanding, is not lawful to apply to any, except to him that feared Sin, etc." Rabbi
Eleasar said, "lend it to me". He replied, "I will, so as to show to you the power of the sacred light." "And you have
heard" (said Rabbi Eleasar) "that Book was in my hands twelve months, and we found in it sublime and precious
lights, etc., and we have found in it various sorts of medicines, ordered according to the prescriptions of the law, and
the profound secrets, etc. And we said, blessed be the holy and merciful one, who bestoweth a share of wisdom upon
men from the supernal wisdom." Thus far here.
These things moved me to seek the like good and secret books ; and from the good hand of my God I found that
which I now teach to thee. And the camea of this metal is altogether wonderful, for it consists of six times six
partitions, everywhere wonderfully showing the virtue of the letter Vau, related to Tiphereth. And all the columns
and lines, as well from the bottom to the top, as from the right to the left, and from one angle to another, give the
same sum and thou mayest vary the same ad infinitum. And the various totals always observe this principle, that
their lesser number is always 3, 9, or 6 ; and again, 3, 9 or 6 and so on. Concerning which I could reveal many things
to thee.
Now I add this example, which shows as the total of a line the number 216 of Arjeh our wonderful lion, 14 times,
which is the name Zahab, Gold. Compute and be rich.
11 63 5 67 69 1
13 21 53 55 15 59
37 27 31 29 45 47
35 39 43 41 33 25
49 57 19 17 51 23
71 9 65 7 3 61
Aesch-Mezareph
or
Purifying Fire.
CHAPTER III
CHESEPH, Silver is referred to Gedulah on account of its whiteness which denotes Mercy and Pity. In Raja Meh. it
is said that by 50 silver shekels, Deut., c. 22, v. 29, is understood Binah, Understanding, but when from 50 portals it
inclines to the side of Gedulah--see the book Pardes Rimmonim, tract 23, c. 11.
Cheseph, Silver, in Metallic things Rabbi Mordechai writes thus:
Let the Red Minera of Silver be taken, let it be ground very finely; add an Ounce and a half of the Calx of Luna to
six Ounces of it. Let it be placed in a Sand bath in a Vial sealed. Let there be given a small Fire for the first Eight
Days, lest its Radical Humidity be burnt up. The second Week, one degree stronger; and the third yet stronger; and
on the fourth, that the sand may not be red hot, but so that when Water is dropped upon it, it may hiss. Then on the
top of the Glass, thou shalt have a White Matter, which is the Materia Prima or tinging Arsenic, being the living
Water of Metals, which all Philosophers call dry Water, or their Vinegar. Let this be purified thus: Take of the
Crystalline Matter sublimed; Let it be ground upon a Marble, with an equal part of Calx of Luna, and let it be put
into a Vial sealed, and set in a Sand bath again, the first two Hours with a gentle Fire, the second with a stronger,
and the third with one yet more violent, and increased till the Sand will hiss, and our Arsenic will be sublimed again,
the starry Beams being sent forth. And since a quantity of this is required thou shalt augment it thus:
Take six Ounces of this, and an Ounce and a half of the most pure Filings of Luna, and make an Amalgama, and let
them be digested in a Vial in hot Ashes, till all the Luna be dissolved, and converted into Arsenical Water. |
Alchemy | Aesch-Mezareph | 5 | Take an Ounce and a half of this Spirit, and place it in a closed Vial: Let this be put into hot Ashes, and it will
ascend and descend; which heat continue, till it leaves off Sweating, and it lies at the bottom the Colour of Ashes.
Thus the matter is dissolved and putrefied.
Take one part of this Cinereous Matter, and half a part of the aforesaid Water, let them be mixed and sweat in a
Glass, as before, which will happen in about Eight Days; when the Cinereous Earth shall begin to wax white, take it
out, and let it be imbibed with five Washings of its Lunar Water, and digested as before. Let it be imbibed the third
time, with five Ounces of the same Water, and coagulated as before, for Eight Days. The fourth Imbibition requires
seven Ounces of the Lunar Water. And the Sweating being ended, this Preparation is finished.
Now for the White Work. Take 21 Drachms of this White Earth, 14 Drachms of the Lunar Water, 10 Drachms of
Calx of most pure Luna; mix them upon a marble slab and commit them to Coagulation, till they grow hard; imbibe
it with three parts of its own Water, till it hath drank up this Portion; and repeat that so often, till it flow on a Copper
Plate, made red hot, without Smoke; and then thou shalt have the Tincture for the White, which thou mayest
increase by the means aforesaid.
For the Red, you must use Calx of Sol, and a stronger Fire; and 'tis a work of about four months. Thus this author.
Let this be compared with the Writing of the Arab Philosopher (Geber), where he writes very fully of the Arsenical
Matter.
Chesed, in the Metallic Kingdom, is Luna, Nemine Contradicente. And so the Lesser Number of Gedulah is as that
of Sama, or Sima. Silver is referred to in Prov., c. 16, v. 16, and c. 17, v. 3, and also Psalm 12, v. 7, and Job, c. 28, v.
1. Silver is also found allotted to each one of the Sephirotic Decad, thus see the c. 38 of Exodus, v. 17 and 19, where
Silver forms the Chapiters of the Pillars representing Kether or the summit. While Silver is compared with
Chokmah, in Proverbs, c. 2, v. 4, and to Binah, in Prov., c. 16, v. 16.
Gedulah is manifest out of the History of Abraham, where Silver is always preferred, Gen, c. 13, v. 2, and c. 23, v.
15, 16, and c. 24, v. 35, 53.
Geburah is shewed, when Silver is put in the Fire, Prov., c. 17, v. 3, and Num., c. 31, v. 21. Psalm 66, v.10. Prov., c.
27, v. 21. Isaiah, c. 48, v. 10. Ezek., c. 22, v. 22. Zech., c. 13, v. 9. Mal., c. 3, v. 3.
Tiphereth is the Breast of the Statue, in Dan., c. 2, v. 32.
Netzach is a Vein of Silver, in Job, c. 28, v. 1.
Hod are the Silver Trumpets, Num., c. 10, v. 2.
Jesod is found in Prov., c. 10, v. 20, and Malkuth, in Psalm 12, v. 6.
The Camea of this Metal represents nine times nine Squares, showing the same sum twenty times, viz., 369, and in
its lesser Number 9, which all the Variations shew, though they should be a thousand times a thousand; because this
Chesed (which is Mercy) endureth for ever. Psalm 136, v. 1.
37 78 29 70 21 62 13 54 5
6 38 79 30 71 22 63 14 46
47 7 39 80 31 72 23 55 15
16 48 8 40 81 32 64 24 56
57 17 49 9 41 73 33 65 25
26 58 18 50 1 42 74 34 66
67 27 59 10 51 2 43 75 35
36 68 19 60 11 52 3 44 76
77 28 69 20 61 12 53 4 45
Barzel, Iron; in the Natural Science, this Metal is the middle Line, reaching from one extreme to the other. This is
that Male and Bridegroom, without whom the Virgin is not impregnated. This is that Sol, Sun or Gold of the Wise
Men, without whom, the Moon will be always in Darkness. He that knows his Rays, works in the Day; others grope
in the Night.
Parzala, whose lesser number is 12, is of the same account as the Name of that Bloody Animal Dob, a Bear, Whose
Number is 12 also. |
Alchemy | Aesch-Mezareph | 6 | And this is that Mystical thing, which is written, Dan., 7, 5, "And behold another Beast, a second like unto a Bear,
stood on its one side, and it had three Ribs standing out in his Mouth, between his Teeth; and thus they said unto it,
Arise, eat much Flesh." The Meaning is, that in order to constitute the Metallic Kingdom, in the second place, Iron is
to be taken; in whose Mouth or Opening (which comes to pass in an Earthen Vessel) a threefold Scoria is thrust out,
from within its whitish Nature.
Let him eat Batsar, i.e., Flesh, whose lesser Number is 7, that is Puk, that is Stibium, whose lesser Number in like
manner is 7.
And indeed much Flesh, because the proportion of this, is greater than of that; and indeed such a proportion as Puk,
that is 106, bears to Barzel 239; such shall be the proportion of Iron to Antimony.
But understand the Flesh of the Lion, which is the first Animal; whose Eagle's Wings, and so much as is very
Volatile in him, shall be drawn out, and it shall be lifted up, and by purifying be separated from its Earth or Scoria:
And it will stand on its Feet; that is, shall get its Consistency, in a Cone; like a Man erect and with a shining
Countenance, like Moses. For Enos and Moses in full writing by Gematria each give 351. And the Heart of Iron, [for
the heart, Leb and iron, Barzel, in their least Number both give 5], (Mineral) i.e., the Tiphereth of Man Mineral shall
be given to it.
For even the name of the Star belonging to this, is Edom, which hath the Connotation of a Red Man.
These things being done, the third Beast ought to be taken, which is as it were a Leopard, i.e., Water not wetting; the
Garden of the Wise Men; for Nimra a Leopard, and Jardin in their lesser Number, make the same Sum, viz., 12,
Such also is the Quickness of this Water, that is not unlike a Leopard upon that account.
And he shall have four Wings of a Bird upon his Back, the four Wings are two Birds, which exasperate this Beast
with their Feathers, to the intent he may enter and fight with the Bear and Lion; altho' of himself he be volatile and
biting enough, and venomous like a Winged Serpent and Basilisk.
And the Beast had four Heads; in which Words are understood four Natures lurking in his Composition, i.e., white,
red, green, and watery.
And power was given him over the other Beasts, i.e., the Lion and the Bear, that he may extract their gluten or
Blood.
From all these are made one Fourth Beast in the 7th verse, which is frightful, terrible, and very strong: For it casts
forth so great Fumes, that at some times there is Peril of Death, if he be handled at undue time and place.
And he hath great Teeth of Iron, because this is one of the Parts and Materials compounding it; Eating and Breaking
himself, and others to pieces, and Treading the Residue under his Feet. That is, of a Nature so violent, that by many
bruisings and tramplings, he is as it were tamed at length.
And he had ten horns, because he hath the Nature of all the Metallic Numbers.
A little Horn, etc., for out of this is extracted the young King, who hath the Nature of Tiphereth (that is of a Man)
but of the Nature or Part of Geburah: For it is that Gold which predominates in the Work of the Wise Men. Thus far
the Preparatories.
And now the Beast is to be killed, and his Body to be destroyed and delivered up to the Fire to be burned, etc. For
now follows the Regimen of the Fire. Concerning which elsewhere.
The Sword of the Illustrious Naaman is also related to the word Barzel.
Lancea; in the Study of the Metallic Natures, the History of Phinehas, Numbers, c. 25, v. 7, belongs to this place. By
the Fornicators are understood the (Masculine) Arsenical Sulphur, and the (feminine) dry Water unduly mixed,
together in the Mineral.
By the Spear of Phinehas is meant the Force of Iron acting upon the Matter to cleanse it of Dross: By which Iron,
not only is the Arsenical Sulphur killed, but also the Woman herself is at length mortified; so that the Miracle of
Phinehas may be fitly applied here. See also the Targum on this Place, i.e., Numbers, c. 25, v. 7. For the Nature of
Iron is wonderful, as its Camea (whose lines add up to 65 each way) shews.
It is here given: the Number 5, and its Square (i.e., 25) denote the Feminine Nature, which is corrected by this Metal.
11 24 7 20 3
4 12 25 8 16
17 5 13 21 9
10 18 1 14 22
23 6 19 2 15 |
Alchemy | Aesch-Mezareph | 7 | Aesch-Mezareph
or
Purifying Fire.
CHAPTER IV
Bedil, Tin; in Natural Science, this Metal is not greatly used; for as it is derived by Separation, so its Matter remains
separate from the Universal Medicine.
Amongst the Planets, Zedek is attributed to it; a white wandering Planet, to which the Gentiles applied an Idolatrous
Name, mention whereof is forbidden, see Exodus, c. 22, v. 12, and a greater Extirpation is promised, Hosea, c. 2, v.
17, and Zechariah, c. 13, V. 2.
Amongst the Beasts, no Allegory is better applied to this metal than that, because of its Crackling, it should be called
Chazir Mijaar, a Boar out of the Wood, Psalm 80, v. 14, whose Number is 545; which is not only made five times
from 109, but in its lesser Number shews a Quinary, as the Name Zedek 194; which Numbers being added, make 14;
and they make the Number 5, which twice taken is 10, the lesser Number of the word Bedil, by the two figures of 46
being added together. But five times ten shews the Fifty Gates of Binah, and the first Letter of the Sephira Netzach,
which is the Sephirotic Class to which this Metal is referred.
In particular Transmutations, its Sulphurous Nature alone doth not profit, but with other Sulphurs, especially those
of the Red Metals, it does reduce thick Waters, duly terrificated into Gold; so also into Silver, if its nature be
subtilized into a thin water by Quicksilver which (amalgam) amongst others is made well enough by Tin.
But its viscous and watery Nature may be meliorated into Gold, if it be duly pulverized with the Calx of Gold
through all the Degrees of Fire, for ten Days, and by degrees thrown upon flowing Gold, in the form of little masses,
which also I am taught is to be done with Silver. But no man is wise unless his Master is Experience.
I add no more; He that is wise may correct Natures and help by Experiments where they are imperfect.
Kassitera, Tin; See Bedil's Camea, where the Number resulting from every side is Dal; representing the Tenuity and
Vileness of this Metal, in all Metallic Operations.
4 14 15 1
9 7 6 12
5 11 10 8
16 2 3 13
Aesch-Mezareph
or
Purifying Fire.
CHAPTER V
HOD, in the Wisdom of Nature, is of the Classis of Brass; for the Colour expresses the Nature of Geburah, which
this Sephira contains. And the Use of Brass was for instruments of Praise and Music, I Chronicles, c. 15, v. 19. "And
Brazen Bows were of Use in War." 2 Samuel, c. 22, V. 35, Job, c. 20, V. 24, and the like, Samuel, c. 17, v. 5, 6, 38.
But as Hod is encompassed with a Serpent, so Nechuseth --Brass is of the same Root with Nachash a Serpent.
'The Seventy Talents of Brass of the Oblation' Exodus, c. 38, v. 29, represent Seventy Princes; for about this place is
the greatest Force of the Cortices or Shells. Whence in Hod is a degree of Prophetical Representation, as from the |
Alchemy | Aesch-Mezareph | 8 | Root Nachash comes Nechashim, Enchantments, Numbers, c. 23, v. 23, and C. 21, V. I. But he that will be curious,
may find, that Hod has a special Decad. So also in the History of Brass, from the Law, he may easily gather a
Decad.
For may not that Oblation in general from which afterwards Vessels were made for the Tabernacle, Exodus, c. 38, v.
29, be referred to Kether, since all the other degrees spring from this.
Doth not the Laver of Brass, Exodus, c. 30, v. 18, shew the Nature of Chokmah, from which an Influx is let down to
all the Inferiors? But the Basis thereof, which also was of Brass, is Binah; for Chokmah resides therein.
Afterwards the Brazen Altar, Exodus, c. 27, v. 2, with its Furniture represents the two Extremes, for the two Bars in
the same place were covered over with Brass; and are as it were the two Arms, Gedulah and Geburah. The Body of
the Altar itself, Tiphereth. The four Rings of Brass, to the right and left are Netzach and Hod.
And the Brazen Net, which was instead of a Foundation, is Jesod.
And if you say, that the Altar was to be referred to Malkuth, according to the most common Opinion, which Altar
may represent the Notion of a Woman: I answer, 'Tis true according to the general Distribution of the Tabernacle
and Temple. But amongst the special Classis of Brass, where all things before incline to the Female, and so also
Tiphereth, the Notion of the Male will not be so remote.
For there are yet Adne, Brazen Bases, Exodus, c. 26, v. 37, and c. 27, v. 10, which being as it were the bottom of the
Tabernacle, have congruously enough the Nature of Malkuth.
He that would here trace these Mysteries more largely, might easily prolong his Discourse: But a wise Man will in
short understand the Foundation.
The wonderful Camea belonging to the Classis of Brass, contains seven times seven Squares; and the Sum of each
Line, whether Horizontal, Vertical, or Diagonal, are equal to each other, and to Tzephah .
22 47 16 41 10 35 4
5 23 48 17 42 11 29
30 6 24 49 18 36 12
13 31 7 25 43 19 37
38 14 32 1 26 44 20
21 39 8 33 2 27 45
46 15 40 9 34 3 28
As for Example, Here all the Columns make the same Tzephah, 175, as is to be seen above; for the first Column to
the right, 4, 29, etc., makes 175, and so the rest to the last towards the left. After the same manner note the
uppermost corner 22, (where is the Mystery of the 22 Letters) 47, etc., and ending with the number 4, where note the
Mystery of the Tetragrammaton and so all to the bottom. Lastly, crosswise from the Angle between the East and
South, to the Angle between the West and North, 4, II, 18, etc., are 175, and from the Angle between the East and
North, to the Angle between the West and South, viz., 22, 23, 24, etc., make all 175.
Therefore contemplate these things and thou shalt see an Abyss of Profundity.
Unless thou hadst rather allude to those Coverings, in which Brass was used, Exodus, c. 27, v. 2, 6, etc.
So if No. 1 be omitted, and you begin with line 2, there meets you the Sum Botzatz, 1 Samuel, c. 14, v. 4, writ
defectively. If you begin with line 3, you will have the like Sum of 189. If you begin with line 4, then 196. If you
begin with line 5, then 203. And so they ascend, exceeding one another by 7.
But if by a skip you dispose the Numbers 1, and 3, and 5, and 7, and 9, etc., then begin with which you will, you will
observe the same Proportion. Also 1, and 4, and 7, and 10, and 13, etc. Also 1, and 5, and 9, and 13. This Septenary
Net will always, from every Face, represent the same Sum, whose farther Use I should be able to open elsewhere.
Nechusheth, Brass, see Sohar Pekude, 103, 410, etc., and see Hod as above. Amongst the Planets Nogah, Venus
corresponds to it. A necessary Instrument to promote the Metallic Splendour.
Yet it hath more the part of a Male than Female. For do not deceive thyself, to believe a white Splendour is
promised to thee, as the word Nogah infers. But Hod ought to receive a Geburic Influence, and gives it also. O, how
great is this Mystery.
Learn therefore to lift the Serpent up on high, which is called Nechushtan, 2 Kings, c. 18, v. 4, if thou wouldst cure
infirm Natures after the Example of Moses. |
Alchemy | Aesch-Mezareph | 9 | Aesch-Mezareph
or
Purifying Fire.
CHAPTER VI.
CHOKMAH, in the Metallic Doctrine, is the Sephira of Lead, or Primordial Salt, in which the Lead of the Wise
Men lies hid. But how is so high a Place attributed to lead which is so Ignoble a Metal, and of which there is so
seldom Mention made in the Scripture?
But here lies Wisdom! Its several Degrees are kept very secret; hence there is very little mention made of it. But yet
here will not be wanting examples of the particular Sephiroth.
For may not that which, in Zech., c. 5, v. 7, is called a Lifted up Talent of Lead, and brought from the deep,
represent the grade of Kether? And that which in the same Chapter, v. 8, is spoken concerning the Stone of Lead, it
sets before itself the Letter Jod, which is in Chokmah.
Then Ezekiel, c. 27, v. 12, Lead is referred to the place of the congregation, of which type is Binah.
And Amos, c. 7, v. 7, Anak, a Leaden Plummet, denotes the Thread of Chesed. For Anak, with the whole Word,
hath 72 the Number of Chesed. But in Numbers, c. 31, v. 22, Lead is reckoned amongst those things which can
abide the Fire, will be referred to Geburah.
But Job, c. 19, v. 24, graven with an Iron Pen and Lead are joined together, from whence you have Tiphereth.
But in Ezekiel, c. 22, v. 18, 20, there is the Furnace, of Trial, or of Grace, or Furnace of Judgment, in which also is
put lead; hence, Netzach and Hod; for thence ought to flow a River of Silver.
And Jeremiah, c. 6, v. 29, the Furnace of Probation; out of which, by the means of Lead, good Silver is looked for. Is
not the just Man, and he that justifies, Jesod (i.e., the Foundation)?
But if you seek the bottom of the Sea, look upon Exodus, c. 15, v. 10, where the Notion of Malkuth will occur.
This is that Red Sea, out of which the Salt of Wisdom is extracted, and through which the Ships of Solomon fetched
Gold.
---------------
Ophereth, in the Doctrine of Natural things, is referred to Wisdom, for a great Treasure of Wisdom lies hid here.
And hither is referred the quotation Proverbs, c. 3, v. 19. The Lord in Wisdom hath founded the earth; I say, the
Earth, concerning which Job speaks, c. 28, v. 6, which hath Dust of Gold. Where, take notice of the Word Ophereth,
i.e., Lead. This Lead, by a Mystical Name is called Chol, because therein lies the System of the whole Universe. For
its Figure has below a Circle, the Sign of Universal Perfection, and over the circle is a cross formed of four Daleths,
whose Angles meet in one Point; so you may know, that all Quaternity lies here, and the Quaternions of Quaternity:
whether you refer to the Elements, or Cortices, or Letters or Worlds.
And in this Lead of the Wise Men, four Elements lie hid, i.e., Fire, or the Sulphur of the Philosophers; Air, the
Separator of the Waters; the dry Water; and the Earth of the Wonderful Salt.
There are also hid in it the four Cortices, described in Ezekiel, c. 1, v. 4, for in the Preparation of it there will occur
to thee the Whirlwind, a great Cloud, and a Fire enfolding itself, and at length the desired Splendour breaks forth.
Also the Natural Sephira of the Tetragrammaton, and the Metal thereof, occurs to thee here. And you will naturally
travel through four Worlds in the very Labour; when after the Faction and Formation, laborious enough, there will
appear the wonderful creation: after which thou shalt have the Emanation of the desired Natura1 Light.
And note, that the word Chol, whose Number is 50, multiplied by 15, according to the Number of the Sacred
Characteristic Name in the Sephira of Wisdom, will produce the Number of Ophereth, i.e., 750.
Also the Kamea of that Metal is also wonderful, in which the Number 15, viz., the Name Jah, i.e., a form of
Jehovah, in a Magic Square of nine Squares (because we are in the ninth Sephira) throughout all its Columns, shows
itself after this manner.
4 9 2
3 1 7
8 5 6
The Planet Shabthai denominated from "Rest," because in this Principle is offered the most desired Rest.
And if you shall compute the words Lahab Shabthai, i.e., the point or edge of Saturn, there will arise the Number of |
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