Chapter X: Front Matter (10)

Take of _Thebaic opium_ four ounces, of Spirit of Salt two ounces, purified Tartar one ounce, set them being mixed in maceration in Balneo in a glass vessel for a day and night, and the spirit of salt with Tartar will open the body of the _opium_, and prepare it for extraction, upon which pour half a pint of the best spirit of wine, set it in a gentle Balneo to be extracted. Decant off the spirit that is tinged, and pour on fresh, set it in digestion till the spirit be coloured. Then mix the axtractions together, and put to them in a glass gourd two drams of the best Saffron, of oyl of Cloves a dram, and draw off the spirit of wine in Balneo, and there will remain a thick black juice, which is to be taken out, and kept in a clean glass vessel. The dose thereof is from one grain, to five or six, for those of a mans age, but to children the sixth or eighth part of a grain. It may be used in all hot distempers without danger. It provoketh quiet sleep, mitigates pains as well outward as inward, it causeth sweat; but especially it is a sure remedy for the epilepsie in children that are new-born; for as soon as it is given to them to the quantity of the eighth part of a grain in wine, or womans milk, there presently follows rest, and sweat with sleep, by which means the malignity is expelled, the children are refreshed, and desire victuals, and the fit returns no more afterwards. Although haply the like symptomes may be perceived again, yet if the aforesaid dose be administred again, the children are refreshed, and cured wholly, whereas otherwise they would have dyed, _&c._ whereof I have not restored few with this medicine. Moreover also there are very effectual anodine medicines, as those volatile spirits of vitriol, allome, Antimony, and other minerals, with which, as also with that narcotick sulphur precipitated from the volatile spirit of vitriol, nothing may be compared.

_A Cordial Extract._

Take red roses four ounces, of the lilly of the valley two ounces, the flowers of borage, rosemary, sage, of each an ounce; cinnamon, lignum aloes, of each two drams; cloves, mace, nutmeg, galangal, cardamoms the lesser, of each half an ounce; the shavings of ivory, hartshorn, of each an ounce; of _English_ saffron a dram, of _nux vomica_ a dram: Mix them and reduce them to a fine powder, and let the tincture be extracted with spirit of wine in Balneo, which is to be drawn off again, unto a just consistence. Let the extract be kept for use. It may be used in almost all faintings, and other affects that are not joyned with a preternatural heat. The dose thereof is from grains 3, 6, 9. to a scruple with proper vehicles; being often administred it refresheth the spirit, corroborates the brain, and other parts of the body. It is made more efficacious by the adding of the essences of minerals, especially of gold, of which thing see the first part concerning the sweet oyl of gold.

_Of an odoriferous Extract._

I need not teach the making of any odoriferous vegetable extract, because the manner of drawing forth, or distilling oyls of vegetables that have sweet odores, hath been shewed a little before, as of hearbs, flowers, and seeds, which are the most noble, and sweet essences of vegetables, by the odour whereof the heart and brain are corroborated, which being reduced into balsams are made transportable. Better extracts therefore, and more excellent cannot in my judgment be made out of vegetables, then those aforesaid oyls, unless any one would mix aromatical extracts made with spirit of wine with metallick solutions, and being mixed digest them, then there will a certain most odoriferous oyl go from the extract not only more efficacious, but more excellent than that common distilled oyl by reason of the admixtion of the spiritual metallick vertue, especially of gold and silver, dissolved in the acid _Menstruum_ communicating its vertues to the Aromatical oyl. Moreover any vegetable oyl may be exalted in vertues and odour by the help of spirit of urine, or salt Armoniack, by the help whereof not only odoriferous oyls are exalted, but also the inodorous oyls of vegetables are made odoriferous, if they be a while digested in spirit of urine: and not this only but every mineral, and metallick sulphur, although the odour thereof be bound up with most strong bonds, is opened by the benefit thereof, and is reduced by digestion in a very little time into a most sweet and odoriferous essence. Lixivial spirits exalt the odours, and colours of sulphurs; acid purge sulphurs, but change their colours and odours. Musk and Civet get the sweetness; and excellency of their odour from the subtile urinous spirit of a certain Cat, digesting some certain fat and converting it into such a kind of most odoriferous matter.

And let this that hath been said suffice concerning Extracts, which might have been omitted, because many of these kind of Extracts are found in the writings of other authors in many languages: but I was willing to set down these, lest this book might seem to contain in it nothing else besides the new way of distilling, being furnished also with good medicines.

_Of Baths._

A little before hath been given a description of a Tub for a Bath in which any one may sit with his whole body except his head, not only to be washed in sweet warm water, whether medicinal and mineral, but also to sweat in without water, where the vessel is heated by warm vapours, either of sweet waters, or minerals. And every one may provide such Baths for himself according to his necessity at home, whereby the same diseases are cured as those that are cured by the help of natural Baths, so that he need not for the baths sake go a great journey, but may stay at home with his family and follow his Calling without trouble, when he hath occasion and need to used them.

And whereas it cannot be denyed, that by the use of the Baths most grievous diseases which cannot be cured by Physitians, are happily cured; I was willing for the sake of my neighbour to publish this instrument together with the preparation of mineral waters; which publishing will not without doubt be without profit, and advantage. Wherefore I will in brief shew you the preparation of mineral, and sweet waters, and their use, and first,

_Of a Bath of sweet or common water._

There is no art to make a Bath of sweet water, for you have nothing else to do, then to fill your vessel with river or rain water, and to make a fire, which by the help of the copper globe will heat the water, which being sufficiently heated, you may sit in it, and cover the Tub, that the hot vapors evaporate not, nor the cold air enter in, and cool the exteriour parts of the body: Wherefore also you must apply a clean linnen cloth about your neck, lest the warm vapors evaporate there: which being rightly observed, you may sit the space of 1. 2. 3. hours, or as long as you please or your sickness require. You must keep a continual heat as much as is necessary, which may be done by the help of that globe. If you be thirsty in the mean time you may drink some proper distilled drink according to the nature of your disease, of which thing nothing now, because I am resolved to write a peculiar _book de Balneis_, and here only to shew the use of that copper globe in heating of Baths. And although there be not a perfect instruction of all, yet of some Baths, and their uses there shall a short instruction be given in this place.

_Of the nature, and property of natural Baths._

Know that the greatest part of medicinal waters in _Germany_, and other countries as well hot as cold carry with them from the earth a certain sulphureous acidity more or less: in which acidity consists that medicinal faculty and vertue of this or that water. And if those waters lose their odour and tast by the exhaling of their subtile spirits, then also they loose their vertues; although also there be found some waters, which have not only a spiritual sulphur, but also are impregnated with a certain mineral, or metallick body mixed with Allome, or Vitriol, which comes not elsewhere then from the common water running through the mines. There are found also other baths, the power and vertue whereof consists not in any spiritual sulphur, nor in any metallick body mixed with salt, but only in a certain spiritual salt mixed with a certain subtil fixed earth, which waters do not run through metallick mines as others do, but rather stones of the mountaines calcined with a subterraneal fire, whence also they borrow their subtil acidity with their insipid earth. And this no man will deny that hath the knowledge of volatile and fixed salts of minerals, and metals: the which I am able to demonstrate with very many, and most evident reasons, if time and occasion would permit; but it shall be done sometime or other as hath been said in a peculiar treatise. Now therefore I will only teach how by salts, minerals, and metals, artificial Baths may be made, which are not only not inferiour to the natural in vertue, but also oftentimes far better, and that without much cost or labour, which any one may use at home in stead of the natural for the expelling of diseases, and recovering of health. And although I am resolved to set forth a book that shall treat largely of the nature, and original of Baths, and of their use; yet I am willing now also to say something in brief concerning it, and that from the foundation, seeing that there are so many different opinions of learned men, and those for the most part uncertain.

As concerning therefore the original of the acidity as well volatile, as corporeal, as also the heat of Baths, know that is not one, and the same; for else each would have the same properties, but daily experience testifies the contrary: For it is manifest that some Baths help some diseases, and others are hurtful for them, which comes from nothing else but from the difference of the properties of the mineral waters proceeding from a diversity of mines impregnating those waters. In a word, sweet waters attract their powers, and vertues in the caverns of mountains from some metal and minerals of divers kinds, that have naturally a most acid spirit of salt, as are divers kinde of marcasites containing copper and iron, and sometimes gold and silver; also kinds of vitriol and Allome called by the ancients _Misii_, _Rarii_, _Chalcitis_, _Melanteria_, and _Pyritis_, whereof some are found white like metals, but others dispersed in a fat earth, of a round figure in greater or lesser pieces: which sulphureous salt mines whilest the water run through, and humectates, that spirit of salt is stirred up, having got a _vehiculum_, and falls upon the mines by dissolving them, in which solution the water waxeth warm, as if it had been poured on quick lime, or like spirit of vitriol, or salt mixed with water, and poured on iron, and other metals; where continually and daily that water running through the mines whose nature and properties it imitates, carrys something with it: wherefore there are so many, and such various kinds of Baths as are the mines by which the water is heated. Let him that will not believe take any mineral of the aforesaid quality, and wrap it up in a wet linen cloth for a little while, and he will see it experimentally that the mineral stone will be heated by the water, and so heated, as if it were in the fire, so as thou canst scarce hold it in thy hand, which at length also by a longer action will cleave in sunder and be consumed like quick lime.

I will publish some time or other (God willing) more fully, and clearly in a peculiar treatise this my opinion, which I have now delivered in very few words. Although to the sick it be all one, and it matters not them, from what cause the baths come, and whence they borrow their vertues, if so be they may use them; this controversie being left to natural Philosophers that will controvert it, which none of them can better decide than a skilful Chymist, that hath the knowledg of minerals, metals, and salts.

_And first of sulphureous Baths that have a subtil acidity._

In the second Treatise I have demonstrated the manner of distilling subtil, volatile, sulphureous spirits, _viz._ of common salt, vitriol, allome, nitre, sulphur, antimony, and other salts of minerals, and metals, and their vertues, and intrinsecal properties, now also I will shew their extrinsecal use, as they are to be mixed with waters for Baths. The vertues therefore of Baths proceed not from insipid water, but from those most subtile, volatile, sulphureous, and salt spirits; but these being of themselves not mixed with water unfit for Baths, to be used for recovering of health, by reason of their too great heat, and subtilty; the most high God hath revealed to us unworthy and ungrateful men his fatherly providence shewing to us by nature the use of them, and the manner of using of them for the taking away of diseases; which (nature) being never idle, works uncessantly, and like a handmaid executes the will of God, by shewing to us the various kinds of distillations, transmutations, and generations. From which teacher we must learn all arts and sciences, seeking a certain, and infallible information, as it were out of a book writ with a divine hand, and filled with innumerable wonders, and secrets. And this is a far certainer knowledg then that empty, and imaginary Philosophy of those vulgar disputing Philosophers. Dost thou think that that true Philosophy can be sold for a hundred Royals? How can any one judge of things hid in the earth, who is willfully blind in things exposed to the light of the Sun, hating knowledge? I wish knowledge were sutable to the name: how can any one that is ignorant of the nature of fire, know how to work by fire? fire discovers many things, in which you may as in a glass see things that are hid; The fire shews to us how every thing, waters, salt, minerals, and metals, together with other innumerable things are generated in the bowels of the earth by the reflexion of that central, and astral fire: for without the knowledge of fire all nature remains vailed, and occult. Fire (always had in great esteem by Philosophers) is the key for the unlocking of the greatest secrets, and to speak in a word, he that is ignorant of fire is ignorant of nature with her fruits, and he hath nothing, but what he hath read, or heard, which oftentimes is false, according to that; _He easily speaks untruths that speaks what he hath heard_.

He that is ignorant knows not how to discern betwixt the truth and falshood, but takes the one for the other. I pray thee, thou that art so credulous, dost thou think that thy teacher writ his books from experience, or from reading other Authors? May they not be corrupted and sophisticated by antiquity, and frequent description? Also dost thou understand the true, and genuine sense of them? It is better to know, than to think; for many are seduced by opinions, and many are deceived by faith that is without knowledge.

And thus much for youths sake I was willing to say, that they would not spend their tender years in vanities, but rather would make tryal in the fire, without which no man obtains a true knowledge of natural things; which although it seem hard in the beginning, yet it is pleasant in old age.

_Now follows the mixture of those subtile mineral, sulphureous, and
salt spirits with water._

As concerning the weight of the aforesaid spirits that are to be mixed with sweet water, giving it the nature, and property of natural baths, I would have thee know, that of those, which in the second part I shewed to be various, and divers, being, _viz._ not equal in vertue, the same weight cannot always be so accurately observed: seeing also there is a consideration to be had of their strength, and of the strength of the patient.

Now you may at the beginning mix one or two pound of the spirits with a sufficient quantity of the water, and then by sitting in it make tryal of the strength of the artificial Bath, which if it be too weak is to be increased by adding a greater quantity of the spirits, but if too strong, then it is to be diminished by abstraction; of which more at large in _Arte nostra Balneatoria_. Now this observe, that it is best to make Baths in the beginning weak, then stronger by little and little by degrees, as the nature of the sick is accustomed to them, that it be not overcome by the unaccustomed use of them being too strong. Wherefore Baths are to be used with discretion, and cautiously, for which matter I refer the reader to my _Artem Balneatoriam_, in which he shall find plain, and perfect instruction; let it suffice therefore that I have shewed the use of the Copper Globe, in heating Baths, which let the sick take in good part, untill more come. Now follows the use.

_Of Sulphur Baths._

Apply the furnace with the Copper Globe to the Tub after the manner aforesaid, and pour in a sufficient quantity of sweet water, which make hot with the fire kindled in the furnace by the help of the globe: which being sufficiently warmed make the patient sit in it, and pour into it so much of the sulphureous spirit as is sufficient; which being done cause that the tub be covered all over, that the volatile spirit vanish not, and as necessity requires, continue the heat till the patient come forth. Know also that the water is to be changed every time, and fresh spirits to be mixed. And this is the use of the Copper globe, in heating baths of sweet or medicinal water, and that either of vegetables, or mineral, and this made sulphureous by art or nature; whereby most grievous, and otherwise incurable diseases are happily cured: Of which enough now in this Treatise.

_The use of the Copper Globe in dry Baths, which are more excellent
than the moist in many cases._

I might have put off this matter unto its proper Treatise, where all things shall be handled more largely, and clearly: yet by reason of some unthought of impediments for a while procrastinating the edition of the promised Treatise, I am resolved to say something of their use, after I have made mention of the humid, and indeed not only of the use of those subtile, sulphureous, and dry spirits, but also of the use of subtile, vegetable and animal spirits which are medicinal, because in some diseases dry baths are more commodiously used, than moist. He therefore that will provoke sweat by a dry bath without water, let him provide a wooden box, or wooden instrument convenient to sit in, standing upon a stool boared through that you may raise it up more or less according as you please, and having boards appointed for the armes and feet to rest upon. This box also besides the great dore must have also a little dore serving for the putting in of a burning lamp with spirit of wine, or of any earthen vessel with coals for to heat it. [_See the sixth figure._] The box being well warmed, let the patient go in, and sit upon a stool, let the box be very close shut all about, and the furnace with the Copper Globe be fitted thereunto, under which let there be a small fire kindled, by help whereof the volatile spirit growing warm, goeth forth into the box like a most subtile vapour, penetrating all about the patient. But when this spirit is not sufficient to heat the box, set in it a burning lamp with spirit of wine, or some earthen pot with coals (the best whereof are made of Juniper or the vine, especially of the roots as being such that will endure long, and cannot easily be extinguished by the vapours of those spirits) that the patient take not cold, and the vapours of the spirits may the better penetrate the body of the patient. Let the wick for the spirit of wine in the burning lamp be incombustible made of the subtle threads of gold, of which thing more in _Arte Balneatoria_. In the mean time that volatile spirit penetrates, and heats the whole body, and performs its office, being this way used better than by being mixed with water. When the patient hath sate there long enough let him come forth, and go into a warm bed to sweat. Now before he go into the box let him take a dose of that volatile spirit, inwardly which is used outwardly to provoke sweat, and accelerate the action. And by this means not only those volatile sulphureous spirits of salts, minerals and metals, are used outwardly without water to procure sweat, but also the spirits of many vegetables, as of mustard seed, garden cresses, crude tartar, also of animals, as harts-horn, urin, salt Armoniack, _&c._ for the expelling of most grievous, and desperate diseases. Now the aforesaid spirits have divers properties, the volatile spirits of salt, minerals, and metals have some, those of vegetables and animals have others; those have a sulphureous and fiery essence; these a mercurial, and aerial; wherefore they serve for different uses. In some diseases those sulphureous are preferred; but in others vegetable and animal, where also a consideration is to be had of the sickness, and bath it self, that one be not used for the other, to the great dammage of the sick. For almost all natural baths, and volatile spirits of salts, minerals, and metals, partake of some most subtle, penetrating, heating, and drying sulphureous salt spirit; but the spirits of vegetables, and animals partake of a certain volatility that is most subtle, penetrating, heating, opening, cutting and attenuating, both urinous and nitrous, _viz._ contrary to the former; as appears by the pouring on of any volatile sulphureous spirit, as of common salt, vitriol, allome, minerals, and metals, upon the rectified spirit of Urin, or salt Armoniack: where presently the one mortifies the other, and takes away its volatility, and subtilty: so that of both subtle spirits of divers natures there cometh a certain salt of no odour and efficacy. Whence it is manifest that all spirits partaking of divers natures, and essences have not the same faculties. Therefore be thou cautious in giving most potent spirits, lest thou give an enemy instead of a friend, and learn their natures, vertues, and essences, before thou usest them in medicine. But thou dost ask, whether is that great force of those spirits gone as it were in a moment? Did it evaporate in that duel? No I say, but transmuted into a corporeal substance, for of a most pure, mineral, subtle, and most volatile sulphur, and a most penetrating animal _Mercury_ is made a certain corporeal salt, which is wonderful, and deserves to be called _Aquila Philosophorum_, because it is easily sublimed with a gentle heat, in which many things lye: for it doth not only conduce to the solution of metals, especially of gold, but also of it self by the power of maturation doth become a most efficacious medicine: Of which no more at this time, because I will only advise the reader, that he be diligent in searching out the nature of spirits, which although they change their bodies, yet are not therefore to be called dead, but rather reduced to a better perfection. And let this suffice concerning the dry use of baths in provoking sweat for the expelling of diseases: now for what diseases this or that spirit serves, thou shalt find in its proper Treatise, of which there hath been mention above, but in a word, know that those volatile sulphureous spirits of salts, minerals, and metals, are good in all obstructions of the inward parts, _viz._ of the spleen, lungs, and liver, but especially are most excellent in heating the cold nerves, because they do most efficaciously heat, attennuate, cut, expel, and mundify, wherefore they are good in Contractures, Palsies, Epilepsy, Scurvy, Hypochondriacal Melancholy, Morbus Gallicus, Itch, and other corrosive ulcers, and Fistulaes, _&c._

But the spirits of another kind, as of Tartar, Harts-horn, salt Armoniack, Urine, _&c._ are hot also, but not so dry, and besides the heating vertue, have also a penetrating, cutting, mollifying, attenuating, absterging, and expelling power; wherefore also they work wonderfully in all obstructions of the inward and outward parts: for they do better than all others, open the pores of the skin, and provoke sweat, mollify, and open the hemorrhoides; provoke the _menses_ of young and elder women, purge and heat the womb, and therefore cause fruitfulness; they heat and purge a cold and moist brain, acuate the intellect, and memory, let they that be great with child take heed of them, and also they that have a Porous open skin. Such and other more properties, and that deservedly are ascribed to these spirits. Now those two aforesaid baths (in one whereof those spirits are used in a humid way, being mixed with warm water, for the whole body to be bathed, and sweat in, but in the other in a dry way where the vapours are by force of the fire made under the Globe, forced up into the sweating box towards the patient, which being used after this manner do oftentimes penetrate, and operate more efficaciously than that humid way) are not to be slighted for the recovery of health, as doing things incredible. Now those spirits not being found in shops, nor being made by any according to the manner that I have shewed in the second Part, I would have thee know that there is yet another matter, which needs not to be distilled, and it is mineral; which being put into the Copper Instrument, doth of its own accord without fire yield such a sulphureous spirit, which penetrates very much, and goeth into the sweating box, like in all things to that which is made out of salts, minerals, and metals. Nature also hath provided us another matter that is to be found every where, which being in like manner put into the Instrument doth by it self, and of its own accord without fire yield a spirit, in vertue not unlike to that which is made out of crude Tartar, or salt Amoniack, Soot, Urine, _&c._ Of which in the second Part, doing, _viz._ the same things with that which is made with costs and labours. Those foresaid two matters therefore can do the same things, which are required for a bath and sweating, which those two foresaid kinds of spirits, _viz._ mineral and sulphureous, vegetable and animal can do, _&c._ Now what those two matters which are easily every where to be found are, thou desirest to know; but I dare not if I would, for the sake of the pious to reveal them because of the ungrateful, and unworthy. For it is an offence to cast pearl before swine, which yet the pious may, by the blessing of God find out by the reading of the rest of my Writings.

_Now follows a wooden vessel which is to be used instead of a
Cauldron in boyling of Beer, Metheglin, Vinegar_, &c.

_fig_: II]

Many things might be said concerning this matter, for although men may be found in any part of the world, who know how to make malt of corn, and of this beer and vinegar; yet many things may be said of this matter for the correcting of it; but because it is not my purpose to shew such things now, yet I shall say something of the use of the copper globe which any one may provide instead of Caldrons, and which is to be used with a certain wooden vessel in the boyling of Beer, which by this way he may, as hath been spoken above concerning the operations, make as well as by the help of Caldrons. Moreover I could here also teach some other most profitable secrets, _viz._ [_See Consolat. of Seamen_] how honey may be freed from its ungrateful odour, and tast by the help of precipitation; and how afterwards a most sweet spirit is to be drawn out of it very like in all things to the spirit of wine: also how the best and sweetest wine clear, and durable like to Mallago, may be made thence: also how after purging it is to be crystallised, so as to resemble Sugar-candy in goodness and tast: also how the sweetness thereof may be converted into Tartar, very like to the natural: [_See Explicat. Mirac. Mundi._] Also how out of fruits of trees, as cherries, apples, pears, _&c._ a very good, and durable wine in goodness, colour, tast, and vertue, like to the natural, may be made; also how out of unripe grapes, that are not maturated either by the inclemency of the country, or air, their acidity being changed into sweetness, very good Wines like to the Rhenish may be made: also how out of sorrel, and other vegetables, a very good Tartar may be made, and that in a great quantity without much costs, resembling the Rhenish in colour, tast, and other vertues: Also how out of Corn, (whether malted, or ground in a Mill) a very good spirit is to be made, and also a very good vinegar like to the Rhenish; also how out of Corn, (ground in a mill) or Meal, a very good spirit is to be distilled without any loss of the Meal, continuing yet fit to make bread. Such and more of this sort might be taught in this place, but because it is not good to divulge all things together, and at once, and this book would by this means grow bigger than I am willing it should, if such things should be here taught, I shall make an end of this Book (omitting other excellent possible secrets of nature) which although it be but little, yet will without doubt be profitable to many. And so Reader farewel.

THE
FOURTH PART
OF
Philosophical Furnaces:

_In which is described the Nature of the Fourth Furnace; by the
help whereof, Minerals and Metals are tryed, and examined after
a more compendious way, than hitherto after the common manner;
also the separation of Metals by the force of Fusion, and other
necessary things that are done by the power of Fusion or Melting.
Most profitable for Chymists, Tryers, and Diggers of Minerals._

Of making the Furnace.

In the first Figure, A. _represents the Ash-hole with its door_.
B. _The Register appointed for governing the fire._ C. _The Hole
with its door assign’d to receive the Crucibles and Coals._ D.
_The Hole with the door of the First Story._ E. _The long Pipe of
Iron in the top of the Furnace._

The second Figure, _A Cone or Casting Vessel belonging to this
Furnace_.

This furnace may be made greater, or smaller, as you please, according to the matter to be tryed: and if the _Diameter_ thereof within, be but of one foot, you may set in it a crucible containing two or three pound; but greater crucibles require a greater furnace. Now this furnace must be quadrangular, and be built of stones, and lute, such which abide the fire, of the height of one or two foot from the bottom to the grate, which must be such as may be cleared from the dross mixed with coals, or such as was the grate of the first furnace, consisting of too strong cross iron bars fastned in the furnace with certain distances for the receiving of 5, 6, or 7. other lesser iron bars which are to be moveable, so that when they are obstructed they may be removed, and cleared from the dross; the lower part of the furnace must have near the bottom a hole (in the forepart) of the heighth, and breadth of a little span, with an iron or copper door, shutting close: the lower part also must have another hole near the grate on the other side with its register for the government of the fire, and for the attracting of wind. Above the grate, and a hand breadth from the grate must be another hole for putting in of coals, and crucibles, sutable to the proportion of the furnace, and the height thereof must be of one foot, and the latitude of half a foot, if the inward Diameter of the furnace be of one foot, whereby the crucibles may be the more conveniently handled, and the coals be cast in with a fire-pan: Let this hole also have a very strong door of stone covered over with lute, either of which may endure the fire, and shut very close, that the fire may thereby (when the crucible is placed in the fire) attract air, but only from the collateral hole under the grate. Let the height of the furnace (being coated above) from the hole appointed for the putting in of coals and crucibles, be of one great span: Let there also be a round hole in the furnace, having the third part of the intrinsecal diameter of the furnace, appointed for the flame and smoke; to which if you will use a very violent fire, put to it a strong iron pipe of the height of 5, 6, 8, or 12. foot, for by how much the higher you set your pipe, the stronger fire may you give, and if you will you may erect above the furnace 1, 2, or 3. partitions with their doors serving to divers uses according to the flame that is gathered into them, by reason of divers degrees of fire, which is in them, for the lowest is so hot, that it can easily contain in flux fusible metals, minerals, and salts; and serve for cementation, calcinations, and reverberations; also for burning of crucibles, and other earthen vessels, made of the best earth (of which in the Fifth part) and for vitrifications, and sometimes for trials and burnings, _&c._ The second division of heat, which is more remiss, serves for the burnings of minerals and metals as of lead, tin, iron and copper, that are necessary for calcinations; also for the necessary calcination of Tartar, and the fixed salt of other vegetables, that is required in chymical operation, as also the calcining of bones, and horns for cuples, and the ashes of wood. The third division or chamber is yet more remiss, and serves for the drying of crucibles, and other vessels that are made of the best earth, and afterwards to be burnt in the first partition. There may also other things be done by the help of these partitions, so that thou needest not for their sakes kindle a peculiar fire. But if thou wilt give a melting fire the strongest of all, put a long pipe to the lower hole appointed for drawing wind, and having a register; for by how much the fire attracts the air more remotely and another flame is forced to beat upon the metals, so much the greater power of the heat is there in the fusion of them. For which business sake thou hast need to have as that inferiour pipe, so also that superiour pipe in the top of the furnace. And if thou hast a fit chamber, in which another may go up from below by the proper chimney, thou mayest build another furnace in the superiour chimney, and perforate the wall with the applying of a register, that the fire may be forced to attract the air from below through the collateral chimney, where you need not that long pipe but only may open a door, or window of the lower chamber, that the air may come into the chimney; and the fire attract the wind out of the collateral chimney, which it doth very vehemently, yea and stronger, than if it were helped with bellows, so that even the furnace, unless it were built of very good and fixed earth, would by too great a heat be destroyed; for oftentimes the strongest crucibles melt with too much heat, wherefore a register is made for the governing of the fire.

And by the help of this furnace, with Gods blessing, I found out my choisest secrets. For before, and indeed from my youth I underwent the trouble of those vulgar labours performed by bellows, and common vents, not without loss of my health, by reason of the unavoidable malignant and poysonous fumes, which danger this furnace was without, not only of poysonous and malignant fumes, but also of all excessive heat: For our furnace sends forth no fume (but above, so drawing, that the door being opened for the putting in of coals, it attracts by the vehemency of the fire, another fume, that is remote by the distance of half an ell. And because the fire doth so vehemently attract, it keeps its heat within it self, so that there is no fear of burning; yet you must cover your hand that holds the tongs with a linnen glove twice double, and wet in water, and with the other hand a wooden fence that is perspectible to preserve your eyes; otherwise it wants all danger of vapours, or fumes, as hath been said, and all excessive heat; the which is a great benefit in Art. I do ingenuously confess, if I had not found this a few years since, I had not without loss left off all Alchymy together with its tedious labours. For I had spent many years of my life in great misery of labours, in superfluous cares, and watchings, as also in stinks, so that going into my Elaboratory with loathing, I should behold so many materials in so many, and such various pots, boxes, and other vessels, and also as many broken as whole instruments of earth, glass, iron, and copper, and did judg my self so unhappy that I had made my self a slave to this Art, and especially because scarce one of 100, whereof I was one, did get his victuals and cloths thereby. For these reasons I was determined to bid farewel to Chymistry, and to apply my self to Physick, and Chirurgery, in which I was always happy. But what? Whilest I thought to do as I resolved, and to cast forth of the doors all and each vessel of divers kinds, I found some crucibles broken, and in them many grains of gold and silver, formerly melted in them, which together with others gathered together, I thought to melt; but seeing I could not melt such things being very hard to be melted, without the help of bellows (which I had sold) I began to consider the matter with my self more seriously, and so I found out this furnace, and being invented, I presently built and proved it, which in tryings I found so good, that I did again take hope of my labours, and would no more despair.

Seeing therefore an easie, and compendious way of melting metals, I began to work, and to begin a new search, and every day I found more and more in nature, _viz._ the greatest and most pleasant secrets of nature; wherefore I did without ceasing seek, until God had opened mine eyes to see that which I sought a long time for in vain. Where also I observed, that although I had before had more knowledge of nature, yet without this furnace I could scarce have done any thing that had been singular. And so God willing, by the help of this furnace, I found out more and more dayly, for which blessing I give to the immortal God immortal thanks, resolving to communicate this new invention candidly, and faithfully for the sake of my neighbour. Judge therefore O Chymist! whether this, or that which is made by the help of bellows and common vents, be the best? For how long doth he that will melt a hard metal in a wind furnace give fire to it before it will flow, and with what loss of time, and coals? He that doth melt by the help of bellows hath need of a companion to blow, with great danger of breaking the crucible with the winde, and of making it fall when the coals are abated, or of impurities falling into the crucible in case the cover thereof should fall off, although there can be no detriment by impurities falling in, if the matter be metallick, but not so if it be a salt or mineral, (without which that cannot be perfected in the fire) not induring the impurities of the coals, but boyling over by reason of them. Now our furnace is free from this danger, because the wind comes from beneath and crucibles come always into sight, not being so overwhelmed with coals as in the common way, _&c._ For by this means the matter to be melted is flowed, although the crucibles be not covered over with coals, nor with a cover, and although thou hast not a companion to blow, for you may at pleasure give any degree of fire by the direction of the register. When therefore thou makest any trial in the fire have this furnace which is recommended to thee, which build rightly with its register for the governing of the fire, and for the drawing of wind, and without doubt this labour shall not be in vain.

_How minerals are to be tryed._

The manner of trying minerals hath been already made known, wherefore it is not needful here to write many things, because divers Authors, as _Georgius Agricola_, _Lazarus Ercker_, and others have sufficiently wrote thereof, to whose writings I refer thee, especially to that most famous _Lazarus Ercker_ which is so much commended, _De Probatione Mineralium_, as well maglignant (obstinate) as mild. But thus much know, being that which experience hath also taught us, that neither he nor his predecessours had a perfect knowledge of all things, nor would reveal all things they knew. For many excellent things do yet lye hid, and perhaps shall yet for a while lye hid by reason of the ingratitude of the world; although the most famous Philosophers do with one consent affirm that imperfect metals, as lead, tin, iron, copper, and Mercury, are intrinsecally gold, and silver, although it may seem very improbable to many that are not curious, but contented with the opinions of their parents; supposing those minerals to be barren that leave nothing in the cuple, when they are tryed with lead: when as yet that proof by cuples although famous, is not yet that true Philosophical trial of metals, but only vulgar, according to the testimony of Philosophers, as of _Isaac Hollandus_, and others, especially of _Paracelsus_ in many places treating of metals, but especially in his book _Vexationum Alchymistarum_, containing a true description of the properties, and perfection of metals. Which although not being to be understood by all, matters not; for a very easie art is not to be communicated to all, according to _Paracelsus_ saying. Imperfect metals being freed from their impurities have in them abundance of gold, and silver. But how metals are to be purged, and separated he doth not teach, but only commends _lead_ to be the Author; which made the Alchymist believe that it was common lead, not knowing that the water thereof (lead) did not only purge other metals, but also lead it self; supposing also that the trial of tin, copper, and iron, made in a cuple with lead to be that true genuine bath thereof; not observing that lead hath no affinity with iron, and tin in a stronger fire, but to reject what is black, and unclean, without any perfection. Now this lead can do, if _viz._ it be mixed with a mineral that hath gold or silver in it, and be melted in the fire being incorporated with it, it may together with their impurities enter into the Cuple, the good gold and silver being left in the Cuple, which is the proof of minerals that are digged, and used; and it is done upon this account, _viz._ gold and silver may be naturally purged of their superfluous sulphur, so as never to be any more radically united, and mixed with those that be imperfect, as being polluted with abundance of crude, impure sulphur, although they may be melted together in the fire; yet that mixture being retained in the fire, the combustible sulphur of common metals, acts upon its own proper argent vive, and turns it into dross, which being separated from the metals enters into the porous matter of the cuples, that which doth not happen in tests, fixed in the fire, which that dross being separated from the metals cannot enter into, being made of an earth that is durable in the fire, the dross remaining in them, which otherwise was wont to enter into those cuples that are made of the ashes of bones, or wood. Wherefore by little and little it goes away into the cuple, _viz._ as much as the fire reduced into a Litharge, or dross, until all the Lead mixed with the Gold and Silver together with other imperfect metals mixed with it go into dross, and hide themselves in the cuple, the pure gold and silver being left in the cuple. For Lead in a plain vessel, feeling the heat from above, but beneath cold, is turned into a Litharge, which if it be in an earthen fixed vessel, the Litharge remains, and goes in a yellow transparent glass at last, if it be not mixed with other metals, as iron, copper, tin; which being mixed therewith, give to the glass a green, red, black, or white colour, according to the quantity of the metallick matter: but in a porous cuple made of ashes, the Litharge, or dross finding pores, enters into the cuple by little and little, and successively, until all the Lead be entred in, which could not be if it were not turned into Litharge. This vulgar trying is therefore nothing else but a transmutation of Lead, with the imperfect metals mixed with it, into dross, which entring into the cuple leaves in the cuple pure gold, and silver, that cannot be turned into dross by reason of their purity.

But perhaps this discourse may seem to thee unprofitable, and superfluous, because this trial of metals is known all the world over: but for answer, I say that it is not superfluous, because many refiners erre, supposing that corporeal Lead together with the imperfect metals that are mixed with it, goes into the cuple, not being yet turned into Litharge, because corporeal Lead is again melted from thence; for whose sake this discourse is not properly ordained, as being those that operate out of use, and custom only without discretion; but rather for their sakes, who do incessantly seek after, and search into the secrets of nature, _viz._ seeking after that Philosophical tryal, which is known to few, by the help whereof more gold and silver is obtained than by the common way, but it is not to be discovered in this place; for all must not have the knowledge thereof; It is sufficient that I have demonstrated the possibility thereof. Yet know this, if thou knowest how to prepare Lead, Tin, Copper, and Iron, and to fit them for a radical union, _viz._ that aforesaid water of Saturn, so as they may endure the force of the fire together, thou mayst separate and attract gold, and silver from the aforesaid imperfect metals, and with gain leaving them in the cuple, or else you shall draw little or nothing from thence [_See Explicat. Mirac. Mundi._] And if you do intend to try them with Lead after the vulgar way, and bring them into dross, yet you do nothing, because tin and iron abounding with gold and silver, do not remain with the lead in a strong fire, but are lifted up like a skin or dross, by reason of their superfluous sulphur, swimming like fat upon water, without any separation, unless it be tin or iron, which got gold or silver from the mine in their first fusion.

And by this means it falls out sometimes, that some may make a good proof, but out of ignorance, not knowing a reason of their operation, wherefore they cannot do the same again. For if Chymists, and Refiners did consider the matter more profoundly, enquiring the cause, wherefore lead being tryed, deprived of its silver, and melted in a cuple, should yet contain in it self silver, without doubt they would hit upon a good foundation; without which knowledge all their labour in imperfect metals would be in vain. And let this suffice concerning that Philosophical tryal, which is known to few; There is no need of speaking any thing of that vulgar, being every where known, of which _Lazarus Ercker_ wrote plainly and fully.

There is also another proof of minerals, which is without Lead, with Venice, or any other good fusible glass, where one or two ounces of the powdered mineral are mixed with half an ounce of the powdered glass, and being mixed and covered in a crucible, are melted, and poured out; by which means the glass attracts, and dissolves that mineral, and is thereby coloured, which shews what metal is contained in the mine, after which may be made another tryal by Lead, tryal being first made by the first proof. And this is the fittest proof for the hardest minerals, which are even invincible, as are the _Lapis hemititis_, _smiris_, granats, talck black and red, and those which abound oftentimes with gold, and silver, which because they cannot be mixed with Lead are not esteemed, but are oftentimes cast away, although they abound with gold and silver, and this because they cannot be tryed, Which being tryed after the aforesaid manner, and consequently the treasures lying therein being discovered, thou mayst afterward with more confidence handle them, and reduce them to better profit. Now those colours which follow, indicate the tenure of them. Glass resembling the greenness of the Sea signifies meer Copper, but the greenness of grass, signifys copper, and iron mixed together: glass of a rusty colour signifys iron: yellowish glass signfys tin, glass of a yellow golden colour, or like a red ruby signifys silver: Blew glass like a saphir signifys pure gold; a smaragdine signifys gold mixed with silver: An Amethyst colour signifys gold, silver, copper, and iron mixed together. Besides these, glass sometimes gets other colours, according to the diversity of the weight of divers metals mixed together; which use will teach with a further practise that is to be made with Saturn.

There is also another precursory tryal of minerals, and metals, which is made with Salt-peter; where especially tin, iron, and copper do largely draw forth their treasures hid in them, which they will not yield being tryed by Lead, the which is not a sign of their poverty, but rather of not a true tryal made by Lead, which is not the true, and genuine judge, and tryer of metals. For otherwise (if it were) it would draw forth their treasure as well out of a greater quantity of metallick matter, as out of a lesser. Now follows the tryal by Nitre: Make a mixture of one part of sulphur, of two parts of pure Tartar, and four parts of purified Nitre, then take an ounce of this mixture, and one dram of the mineral or metal ground small, mix those together, and being put into a crucible, put a red hot iron or burning coal to them, and that mixture will be inflamed, and yield a most vehement fire, reducing that mineral or metal into dross: And what is not brought into dross must again be mixed with the aforesaid mixture, and be burnt as before, until the whole be consumed by the fire. Then make that dross or salt containing in it the metal that is destroyed, to flow so long in a strong crucible, untill it be made glass; which being poured out there are found grains of gold or silver, which came from the mineral or metal that was tryed. And this opperation (if it be well done) will be a pleasant sight, but without profit, because it cannot be done in a great quantity, and by reason of the price of the Nitre. Wherefore I set this way of tryal only for demonstration sake, that it might appear how almost all tin, iron, and copper, contain in them gold and silver, although they do not draw it forth in the Cuple.