Chapter I: Part 1

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THE
Mirror of Alchimy,

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

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

With certaine other worthie Treatises of
the like Argument.

_Vino vendibili non opus est hedera._

LONDON
Printed for Richard Oliue.
1597.

The Preface.

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

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

CHAP. I.

_Of the Definitions of Alchimy._

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

CHAP. II.

_Of the naturall principles, and procreation of Minerals._

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

_Of the nature of Golde._

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

_Of the nature of Siluer._

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

_Of the nature of Steele._

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

_Of the nature of Leade._

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

_Of the nature of Copper._

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

_Of the nature of Iron._

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

CHAP. III.

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

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

CHAP. IIII.

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

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

CHAP. V.

_Of the qualitie of the Vessell and Furnace._

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

CHAP. VI.

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

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

CHAP. VII.

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

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

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

The Smaragdine Table of Hermes,
Trismegistus of Alchimy.

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

_Here endeth the Table of Hermes._

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

_The praier of Hortulanus._

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

Amen.

_The Preface._

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

CHAP. I.

_That the Art of Alchimy is true and certaine._

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

CHAP. II.

_That the Stone must be diuided into two parts._

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

CHAP. III.

_That the Stone hath in it the foure Elements._

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

CHAP. IIII.

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

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

CHAP. V.

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

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

CHAP. VI.

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

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

CHAP. VII.

_Of the mundification and cleansing of the stone._

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

CHAP. VIII.

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

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

CHAP. IX.

_How the volatile Stone may againe be fixed._

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

CHAP. X.

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

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

CHAP. XI.

_That this worke imitateth the Creation of the worlde._

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

CHAP. XII.

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

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

CHAP. XIII.

_Why the Stone is said to be perfect._

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

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

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

_The Preface of the difficultie of the Art._

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

CHAP. I.

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

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

CHAP. II.

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