These are the things I was willing to publish according to my opinion, concerning that great Carbuncle lying so deeply hidden in those Coffins: I permit others to expound them otherwise, for I do not offer these things to the old Men who stiffly contend for their own conceptions as it were for the best thing they have, it being an hard matter to tame an old dog; but I present them to such only as are the younger students of the true Hermetick Physick or Medicine, and who are not already drawn into various errors by the reading of many Authors. And he that refuseth to believe that even the greatest Arcana may be handled or treated of in a meer simple or plain Stile, and that they need not at all any prolixity, shall never attain his wish’d for end, though he were able to recite by heart even all the Philosophers Books. And thus much may suffice in this place.
Lastly, Paracelsus adds at the end of the Prophecy, that the most Great and Blessed GOD will grant to the finder out of these Treasures notable Power and Fortitude, whereby he may oppress all evils, detect good things, and get every profitable thing, certainly whoever he be that shall find such an universal Treasure, he will labour to suppress every noxious thing, and to disclose (on the other hand) whatsoever is any ways profitable for man-kind, and necessary, and this to the very utmost of his power. For the Philosophers say, Our Art doth either find a Man honest and godly, or it even makes him such an one; that is, it is altogether impossible for such an one that lights on such Treasures to be an ungodly Man, so, as for those highly precious gifts of God not to stir him up to godliness and Mercy.
I could render this Prophecy of Paracelsus more clear, but that I study to be brief, and could manifestly prove, that it is not to be understood according to the bare Letter, but that Paracelsus had regard to this great universal of the Philosophers, which is clearly enough hinted in these words which are mentioned at the end of the said Prophecy, viz. That all evils may be kept under, (or abolished) and that all good things may be drawn forth or advanced, and withal, all necessary and useful things may be gotten. These words do openly enough point at the universal Treasure of the Philosophers, by which all evil is kept under, and all good educed, and all necessary and profitable things acquired. On this wise are my Conceptions of them, let another interpret them according as seems him good. For when the Lion shall have found the said mineral Treasure, he will be incited or stirred up to such a great passionate wrath and power, that is able easily to dull the edge of the Eagles Claws, that is, his adversaries. ’Tis impossible for the Eagle to get such a Treasure, but a thing most easie to the Lion; For there is not a subject in all nature that can make the Lion so fiery and powerful as the magnesia Saturnina can, and therefore it easily tames all Corrosives, and cuts off their Claws. Experience confirms the things I here mention, and therefore I will say no more: Yet however I think it expedient to add this one thing more of the nature and properties of the Lion and Eagle.
It is sufficiently manifest, that the Eagle is called the King of all Birds, and the Lion the King of all four-footed Beasts. Not, as if the Eagle were the greatest amongst the Birds, and the Lion the strongest and greatest Animal amongst the Beasts: No, no, There are bigger Birds and Beasts than the Eagle or the Lion; Geese, Swans, and our Country Storks are bigger than an Eagle, (I omit to speak of the other huge Birds in Asia, Africa, &c. Amongst which the Ostrich is reckoned for one, which is as big almost as a Horse, and runs swifter than a Horse.) Then, for Beasts, there are some of the (like proportionable stature) as the Rhinoceros and Elephant, which fear the Lion no more than the Ostrich and other (great) Birds do the Eagle; yet nevertheless do they acknowledge the Lion and Eagle for King, and that deservedly too, because of the Velocity, strength, valour, and other virtues that those Creatures have.
But yet Historians rank the Griffin and Dragon amongst the Birds and the greatest Animals. They paint (or describe) the Griffin, a winged Animal, one half part resembling a Lion, the other half part an Eagle; the Claws, Wings and Head like an Eagles, the other part of the body like a Lions. But this is a Philosophical and Poetical Fable, by which they would disclose and lay open other Mysteries and Arcana’s. For there is never to be found in all this whole compass (of the World) such a Dragon as flies in the Air or spits out Fire; but all these sayings, point at Salt-petre. They likewise feign the Griffin to be of such power as to be able to carry away through the air an armed Souldier on Horse-back; these and greater things than these can Salt-petre do; for ’tis able to blow up whole Castles and Fortresses with many myriades of Men into the air; and would to God this were not so well known. The Philosophers have only shadowed out their Dragon amongst other Birds. Our Dragon never dies but by the help of his Brother and Sister, that is of the fixt Lion, and corrosive fluid Eagle, the which thing may be likewise said of the Griffins. For of the fixt burning Lion, and fluxil or fluid corrosive Eagle, there is created no other thing but a Griffin, part Eagle and part Lion, which lifts (or blows) up Mountains of most vast weight; when they fight each with the other they kill one another and are raised up again out of the dead Carkass. And thus there are regenerated (or again born) other Lions and other Eagles out of the Griffin, and (if you are so minded) both the Lion and also the Eagle may be fed and fatted with the common Flesh of other Wild Beasts, so as thence forward they may generate innumerable Griffins, which you may use not only in time of War against the Enemies, but also in the Mountains, to dig out Treasures thence, and being digged to carry them into the Nest.
NB. It is reported of the Griffin that he gathers much Gold which he carries with him into his Nest; But all these things are to be understood of the strength and virtues of Salt-petre; concerning which I could be much more prolix and more clear were I not even constrained to over-pass it and let it alone because of the ungodly crew of wicked men.
And now let us enter with the Philosopher Virgil, into the dark Cave or Den of the Sybill, and let us see whether or no we can find the Book there (that is Salt-petre) wherein are found all the secrets of nature: Or rather, let us enter into the Stable with the three wise Men or Kings that came from the East, and let us there seek the Son that was born of a Virgin, who is the King of the World & the King of all Kings, and let us apparel or adorn him with due gifts or presents, that his age & strength may grow up and be augmented, & he may at length drive away the Diseases of his three brethren, viz. of the Vegetable, Animal, and Mineral. This Infant needs not Gold, Myrrh, and Franckincense for his sustentation, but we will bestow upon him instead of Gold, Myrrh, and Franckincense, three other things for multiplications sake; common Sulphur shall supply the room of Gold; common Salt, of Myrrh; the external green boughs of Firr or Elder, of Franckincense; thereof will we make his Bed, and these shall be his coverings.
The Salt which is animated by the Sulphur and converted into Milk shall be his food, so long until he becomes great and strong enough, yea a Potent Monarch, and then will he gainfully reward his Tutor (or Guardian) Joseph, for his laborious Wardship.
The Magi and Philosophers observed the Star of our Infant, which shineth so brightly as that it dazles the sight of the beholder; nor can any one look long upon it without hurting his sight, and thereupon it is worthily called the Son of the ☉: For there is not any clear or bright light without the Sun, the Country fellows therefore do not perceive such a light, but the Chymists can (whensoever pleaseth them) make and see such a light.
The things which I here declare concerning the nativity of Salt-petre, are most easie to be understood. It is generated or born in the Stables, The ☉ is its Father, the ☽ is its Mother, the Wind conveys the Paternal seed in a spiritual manner, into the moist Earth of the Stable, by which, the Virgin Earth being impregnated doth after due time produce its young to light.
NB. That Earth which produceth and conserves Herbs, Grass, and Metals is called the Mother; and that Earth which doth not produce (as in Stables, &c.) is as yet to be accompted as a Virgin, which doth afterwards yield so noble an offspring. No Earth out of which, Herbs, Trees, and Minerals are born doth ever conceive again, or ever intermits the production of such things, and for that reason is it called the Mother of all things. But now that Earth that is found in Stables, which conceives neither the Solar nor Lunar beams, nor is moistned with either Rain or Dew, cannot produce any thing, unless the beams are conveyed thereinto from the Sun by the Air, then the impregnated Virgin in the Stables, brings forth an offspring, which is by the Philosophers presented for its sustentation, with a threefold kind of gifts; to wit, Sulphur instead of Gold, and that being in like manner fixt and most pure; with Salt instead of Myrrh, which is pure and preservative, and with the Juice or Resin of the Firr-tree, or Elder, instead of sweet smelling Franckincense. These three things are the Aliment or food of the new Infant; The Green Boughs of the Firr or Elder, do furnish him with a Bed for his Cradle; The Sulphur and Salt yield him sweet milk to nourish him; so that there needs not any thing else but a good overseer, Joseph, that may keep off the Rain and the cold Air from this Infants Bed.
By such a means as this may we nourish our most tender Infant and advance him to his Kingly Monarchy; when he shall arrive thither he can make all his Brethren sound and rich: For the Vegetables do only desire profitable and convenient food, or some fat earth, whereby they (being well and sound) may attain to their perfection and encrease themselves; which thing Salt-petre does better than any other.
Nor do the Minerals desire ought else but that the impurity and superfluous Sulphur be taken away from them, that so they may (after a perfect Purification) cast forth their seed, that is Gold; and this, Salt-petre does most perfectly. Then Lastly, the Animals seek not after other food than what the Earth supplies them withal, which to effect, Salt-petre must of necessity be at hand.
Salt-petre therefore is the only preserver of all Vegetables Minerals and Animals, but the soul of Man doth not at all belong thereunto, for it is the propriety of Jesus Christ; but as for the bodies, Salt-petre is the most profitable medicament. Whatsoever I have here produced in this place, I have already Written the same in other places of my Treatises, in another kind of manner and expression, and therefore I suppose it to be plainly needless to make any farther addition: He that will not be able to light his dark Candle at this shining light, will be blind all his life time, and consequently incurable.
As concerning the preparation of Sulphur with Salt, how it is to be made a Lac Virginis I have already mentioned it abundantly in many places. And as for the making of the Cradle or Bed, and what form ’tis of I shewed about the beginning of this Work: So that now there remains nothing behind but the applying the hands to the work, if we desire to get honour and goods from (this) principal Monarch.
Salt-petre is the only Artificer to reduce Metals unto their first matter, or of making them Astral. For the Stars are nothing else but pure fire. They exercise fiery Operations, and produce fiery things; like as the Vegetables do putrefy by the Salt-petre in the Dung, and are reduced unto perfection and multiplication, without which putrefying there can never be made any multiplication of the Vegetables, as Christ himself witnesseth; if the Wheat does (not) putrefy in the Earth it can produce no fruits. The like is in the Animals too, yet especially in the Eggs of Birds, which said Eggs must stink and rot afore the hatching of the Chicken comes. Therefore in vain have many tried so to defile (or putrefy) Metals and reduce them to their first matter. Now though the Philosophers tell us that Metals are to be first putrefied afore they can be multiplied, yet they meant not such a putrefaction, but the putrefaction of Metals must be done by the help of fire, and withal must be so effected by Artificers, here below, as the Metals are wrought by the Stars in the Heaven, for we must imitate Nature. And forasmuch as nature generates all Metals by a Celestial Fire, therefore the Artist must go no other way, but must imitate nature if he would do any good on’t.
As for Vegetables and Animals, we willingly allow them a moist putrefaction, but for the Metals, a dry and fiery putrefaction suits with them, and which may be perfected in two or three hours space, as may be seen in my Continuation of Miraculum Mundi, and in (my) Testimony of the Truth, [or Explication of Miraculum Mundi:] And this is the only cause (or rock) against which many have fallen, and so have not gotten any good thing, (or profitable.) Now, afore putrefaction it cannot be enceased; and every thing which induceth a putrefaction into other things must of necessity consist of two contraries in its nature: Water poured upon Water remains Water, and there is no change wrought; but from Fire and Water do many wonderful things proceed. If we pour the corrosive Spirit of Nitre, of Salt or Vitriol upon another corrosive Spirit, they easily embrace each other and are commixt without noise, and there is not thence generated any new thing, but it always remains an acid corrosive Spirit. If we put one strong Lixivium to another like Lixivium, there is no noise (or hissing) stirred up, nor any change made; but now if we mix that same Lixivium with a corrosive Spirit the one operates upon the other, being both contraries, and there is generated of them both somewhat of a middle nature, which has not the likeness of either. This now is clearly evident in strong fixt Nitre, or any other Lixivium of Wood, when it is poured into Aqua-fortis, and they act one upon the other; then of them both, there proceeded a certain middle thing, viz. burning Salt-petre, which brings all things to putrefaction, and promotes or advanceth their multiplication, the which thing is after a sort known in the Vegetables, and Animals; but as for the Metals, the Philosophers have accompted it as a secret even to this very day; and therefore hence comes it to pass that there hath been so much erring in putrefaction (which is the very key of the Art) and nothing hath hitherto been brought unto the wish’d for end.
Forasmuch therefore as Metals ought to be putrefied by the Fire, we do not find any thing more commodious than Salt-petre, which in one hours space, putrefieth all the Metals prepared aforehand, and multiplies them, viz. when a commodious and moist Matrix is put into the Fire, wherein (a man) may put his (metalline) seed to be therein multiplied; for seed is not multiplied without a Matrix, and this is daily observable in the Vegetables and Animals.
Now, as a Vegetable seed needeth for its multiplication a fat and moist Earth, and an Animal Matrix; so likewise the seed of Metals needs a metalline Matrix, without which it cannot be multiplied: And by how much the more apt and commodious the Matrix is, so much the more noble is the Fruit, and so on the contrary.
So then, by this time all men know that by how much the stronger and better the contraries be, so much the better are the fruits, as hath been already said. The stronger the Aqua-fortis is, and the more fixt the Salt or Lee is, that are mixt together, the better and the more plenty of Salt-petre is there generated. But especially if we concentrate corrosive Spirits by Metals & do make them (thereby) yet more corrosive, as also if we concentrate fixt Salts by Flints, and so make them yet more fiery, they do then perform many wonderful Operations. For whereas the bare contraries do yield but only Salts; being concentrated, they do yield forth fruits that break out as if it were Trees: Concerning which you may see in the second part of the Furnaces, about the Liquor of Flints. This is that which we see and believe, viz. that by how much the more the contraries are contrary to each other, so much the greater product is there of Fruits. But because Fire and Water are naturally exceeding contrary to each other, therefore do they also produce the greater fruits, viz. Metals, which are greater than either the Vegetables or Animals are.
NB. If the Artist can think upon a yet hotter Fire than the common Fire is, and a colder Water (than usual) and know where to find them, such will of necessity likewise produce Metals that are more excellent than the Vulgar.
But seeing that amongst all the fires there is not given a hotter than Salt-petre, a cold wife is to be associated unto him, and the wedding is to be celebrated in Hell, then will both of them leave (behind them) Sons of Riches and Health.
’Tis an usual custom throughout all Germany, haply other Kingdoms have the like, that when two contract Matrimony, the Bridgroom and the Bride, are led into the bathes two or three days afore the Wedding is Celebrated, and they are there wash’d, to the end that they may be the more acceptable to each other: And although they put on their best apparel and do adorn themselves with most clean dressings, yet do they at last put off all their fine Ornaments when they desire to conjoin themselves and multiply.
The same is here to be understood of the new metallick multiplication: If each party be but only sound & of a good constitution (though the outward raiment be vile) yet are they able to beget as fair Children, as Royal Persons, (who are loaden with Gold, Silver, precious Stones, and Pearls,) can. Hence it is apparent, that the Garments contribute nothing to the business, but that the multiplication doth solely depend upon the soundness and good constitution of the bodies; and this Pythagoras well knew, and willingly left it to posterity, for he observed that the soul of the Metals being by Art forced out of the body did presently pass into the nighest bodies and after their death, again into the next: Hence it was, that he fell into a great errour, when he concluded, that the same was also true as to the transmigration of the soul of man, and the order therein the same; to wit, that the soul of one man did not presently pass into another man, but as well into Sheep, Birds, Fishes, &c. And for that reason, his successours, (a great part of whom inhabit Africk) will not to this day kill so much as a little Worm, fearing least that they should kill such an Animal, as contains in it the soul of their Father or Mother. Besides too, he signified that the soul of a man was better and more pleasant in Frogs than in the most Potent King. Without doubt this errour arose from hence, viz. his seeing the souls of Metals that are forced out of their bodies, to occupy or possess the nearest and more commodious subjects. By how much the purer the Subject is that the soul of Metals finds or lights on in its departure (or going off from the Metals) the willinglier doth it possess it. We Christians have a more perfect knowledge of the soul given us than was given Pythagoras, but if we speak of Metals, then this saying of Pythagoras hath good foundation, which thing, no experienced Philosopher will ever be able to gain-say or confute with truth. This we know most certainly, that God doth esteem the soul of a beggar as much as of a King; the bodies do indeed make the difference for some bodies are better adorned than other some. Likewise, the noble and not adulterated Alchimy teacheth us that the soul of ♂ or ♀ is as good as the soul of ☉ is; herein is the difference between them, that their bodies are bigger and stronger, and so their noble soul is contemned and rejected by the ignorant, because of the rude grossness of their bodies. Hereupon, the curious searchers of nature have laboured to destroy those gross bodies, and to draw out their pure soul, that they might translate it into better and purer bodies, (the which thing also succeeded according to their desire) and by the extracted souls they transmuted the imperfect and impure bodies of the Metals into most pure Gold: Nor were they ignorant of the Artifice of particularly purifying the gross and impure bodies of the Metals, like as the sick bodies of men being purified by the virtue and help of medicaments are restored to their former health and vigour. For when an impure Patient meets with an expert Physician whom he (viz. the Physician) undertakes to cure, he doth first of all (if his Patient haps to have the Itch, Scabs, the Scurvy, Lues Venerea, Pustules and other stinking sores) prescribe him a purge whereby all the impurities may be first expelled. Then he permits the sick person to use a sweating-house, or stove, in which he may sweat so much as to be very much debilitated by the heat. Lastly, he brings him into a Parlour or Chamber that has a pure air in it, to refresh him, and therein he manageth the cure of him, until he hath recovered his former health and purity; and if the sick be not made clean or pure by the first purgation and sweating, he reiterates the same remedies as often as need shall require, and till the sick be perfectly freed from impurities.
Just so, doth the skilful Chymist proceed in the purification of the imperfect Metals, for he expels all the excrements which they are in an especial manner endued (or soil’d) withal, viz. the impure and stinking Sulphur by the help of the fire, and by the help of little appropriated stoves (or pots) even until they get their due purity; Art therefore imitates Art. But if so be that all Physicians were skill’d in Alchimy and Astronomy we should not need such plenty of Coffins, for in them (viz. Alchimy and Astronomy) one true Art doth continually produce out of it self another.
The Astronomer when he would give a man his judgment as to the manner and term of his life, doth first of all look to the hour of the nativity, and fisheth out what condition that aspect is of, that doth at that time bear chief rule in the Firmament, which when he hath found out he doth by the means of calculation, predict what good or what evil things will befal the Child (or party) whilest he lives.
Although these prognostications are not at all Infallible, yet are they not therefore by any means to be totally rejected. For we oftentimes find many things true by experience which otherwise we would not credit: Nor is it so much without reason that we so esteem them, but this ought not to be done compulsively (or, as if they forced us) for ’tis the usual Proverb, The Stars incline, but do not necessitate. For like as a man that is born under an evil aspect may by doctrine and information be made good, so that here the aspects may be of no moment; so on the other hand, we often find that such an one as is born under a most excellent aspect is corrupted and depraved by his conversation with evil men. And these very things doth even Alchimy demonstrate the truth of: For even as soon as ever the Infant is born & begins to suck in the air, he doth even then attract such influences (according to the opinion of Astronomers) as the Stars do that very hour emit from themselves upon the inferiour bodies (or things here below,) and so consequently he imitates the nature of these: Even so the new born Metallick Infant, doth in the moment of his birth attract a metallick Astrum or Constellation, like to that which did at that time bear the chief sway, and so consequently receiveth qualities like the qualities of this Star or Astrum. And although that the metallick Infant were made a partaker of a good Star (or aspect) the first time of its nativity, yet notwithstanding it may be accidentally infected afterwards, so as thence to become an evil Metal: And on the other hand, that which was bad at the first may be reduced to that pass by Art and a convenient discipline of the fire, as that the best Metal may thencefrom proceed, and this, experience witnesseth every day, nor can it be denied by any but such from whom the light of nature lies hidden.
If now the superior Stars can exercise such great virtues, what hinders but that the inferiour ones may exercise the same if not greater, provided we but rightly govern and tame them. The superiour Stars are not at all subject unto our power, they are submitted or put under God’s guidance only. But the inferiour ones may be handled by us according to our pleasure. The Physician may apply them to Medicine, the Chymist may apply them to Alchimy. He then to whom the knowledge of using the inferiour Astrums aright, is granted, may use them with most great honour, and eminent benefit, whether he be a Physician or a Chymist, which (said Astrums) others are constrained to leave untouch’d to their great disgrace and loss. But men now adays are too much given to laziness and sloath, so that there are but few to be found that will search after nature’s Secrets. A many there are that challenge to themselves the title of learned Philosophers and yet are altogether ignorant of the foundations of true Philosophy. There is not in this age scarce any esteem at all, of true Philosophers, though notwithstanding they deal with us so sincerely and do clearly set afore our Eyes, the interiours of nature, and leave us excellent Writings. So Pythagoras whom we mentioned afore did upon this accompt suppose, that, (because he saw the souls of Metals to be carried out of one body into another, and to Operate as well in this body as in the other former, and consequently to animate this, and make it more perfect,) the case was the very same with the human soul, and by this means he directed as it were his successours to the universal and particular work of Metals.
And even just after the same manner hath Virgil done, when he would that his Carcass should be cut into pieces, and be reduced unto a Life by a continual instillation (or dropping in) of burning Oil. Perhaps the occasion of his falling into those cogitations was this, either because he observed that the dead metallick bodies were by the operation of the Fire, and addition again animated, and so he perswaded himself that the like might possibly be done in man; or that well knowing the impossibility of doing this thing he would give an occasion to such as came after, more curiously to search, and so was willing to point out with his Fingers as it were at the multiplication and propogation of the metallick bodies (as Pythagoras, of the souls.)
Most certain it is, that it will not be any difficulty to him that knows Nitre aright, and can so order it as to operate in metalline bodies in the form of fire, to multiply Sol (in an universal way) and to make the viler Metals more perfect (in a particular way.) And this I was willing here to add. ’Tis well for him that useth the gifts granted him by God, to his glory and the benefit his neighbour.
And thus much may suffice to have been spoken in this place concerning the nativity and multiplication of Salt-petre, and the Potent Monarchy; more shall be spoken upon some other occasion if God please.
Having thus shown the Generation of Salt-petre out of every Kingdom, viz. of the Vegetable, Animal, and Mineral Kingdom; it now remains yet, briefly to shew what wonderful things the same doth effect in Medicine and Alchimy, which thing we do not find that ever any one of the Philosophers did perform, but kept all to themselves for secrets.
Forasmuch therefore as I have made a beginning of the thing already in the second part of this Book, where I spake of a certain moist separation; that is, I there delivered that it is possible to extract Gold and Silver out of all (yea even the most vile) Metals, by the benefit of a nitrous Water, so as that any one that will but set his hand to the work may thence get his sustenance most plentifully; it seems a thing necessary to finish what hath been already well begun.
Now forasmuch as I did in that place let pass the describing the manner it self of Extraction, a many Friends have much desired an illustration of the things there spoken, but I could not hitherto by any means satisfie their petition, because that the abundance of my imployments denied me the time of Writing.
Now therefore I have determined both to gratifie these and others by opening this most noble artifice, but yet so, as that I will reserve some things unto my self, that so all things may not be made so common to my Enemies. And if so be that any of my Friends desire a more plain explication, and desire an addion of the things I have omitted here, it will be an easie matter unto me to satisfie their requests.
This Art therefore doth not only conduce to this, viz. to extract fixt Gold and Silver out of all sand, earth, stones, yea and out of the more vile Metals (or Ores of Gold and Silver; (but also to extract the volatile and immature Gold, and Silver, and to make it fix, and that in such a compendious manner as that it will be a matter of (in a manner) no costs or labour: Nay more, if so be there cannot be had any poor Metals, Stones, or such like subjects that contain in them Gold and Silver (though even these are plentifully enough to be had in every part of the World): Yet nevertheless may that Art be exercised with profit, about even the imperfect Metals such as ♂, ♀, ♃, ♄, ☿, Calmei, Zink, Bismuth, Cadmia, Arsenick, Auripigment, Granates, Talk, Smiris, Hematitis, and such kind of Fossiles, are; and which contain ☉ & ☽, partly fixt, and partly volatile, and may be commodiously extracted by the help of a nitrous Water.
Besides too, most excellent Gold may be in like manner profitably separated out of all such things as are made by Art of Silver, whether they be gilded with Gold, or not, insomuch, that if there be but a most few grains contained in a large portion of Silver, they may be separated with gain. And if so be any be so minded to impregnate the separated ☽ again with Gold, that so it may again yield Gold by a following separation, he may most easily do so; yea, this operation may be so often repeated after this wise until all the ☽ pass (by Graduation) into Sol, which thing may be compared to a perpetual durable Mine-pit of Gold, and is perfected by the benefit of Salt-petre only; and therefore it both may and ought to be called and that deservedly a Store-house and comfort for mankind. For when we prepare that Salt-petre of medicinal Subjects, all the Salt-petre doth not put on the form of christals, but much of it abides permixt with the water, which water doth abound with a most notable nitrous virtue of thoroughly promoting Christallization, insomuch that the seeds of Rye, Wheat, Millet, Oates, Beech-wheat, and such like, when they are macerated or steeped therein some due time, afore they are sown in the Earth, do multiply themselves extraordinarily, so that we see 3, 4, 6, yea and sometimes 20 plants spring forth out of one single Grain.
With the same nitrous Liquor too, (so it be prepared of true medicinal things, may be made a most excellent Medicine (which may be in a manner compared with potable Gold, and by the help of which, great diseases and as it were incurable, are happily healed) and that in a few hours space.
Forasmuch therefore, as such a Kingly medicament (of which I have made some mention in the Second Part of my Pharmacopœia Spagyrica, where I treated of nitre) & such a most excellent & incomparable dunging of the Ground, may, together with the Salt-petre, be prepared & instituted; so most easily & almost without cost, (on which depends the health of the body, and fertility of the Ground, whether you respect Corn, or Wine, or Hops, or any other things, that man useth instead of Meat and Drink for the sustaining of Life; or else the extraction of ☉ and ☽ out of all the most abject Subjects every where found) may we not justly pronounce thus much of Salt-petre, that it is altogether profitable and commodious to all men; and therefore well worth the searching after, and the application to the use of Man.
Therefore like as by the help of Salt-petre, we see we are able to get all such things as an honest man seems to need, such as are Food, Drink, Health, yea and ☉ and ☽ too, and all this most plentifully and perfectly: so on the contrary, the use of this Salt-petre is very hurtful when it is used for evil, and this is sufficiently seen in the time of War. Yet nevertheless we should not esteem less of it than it really is, because of its being abused, but rather the benefits attending it (which are very many) should stir up our minds to make a diligent enquiry into it. The end of the World is at hand, and sundry things are detected, which the ancients reserved amongst the highest Secrets, but they are but little esteemed; some of them, I will here exhibit and show unto you.
That you may gainfully extract ☽ out of the Metal (or Mineral) of Silver, Litharge, stones, and the like fossiles, which have ☽ in them, First of all you must commit them to the fire, that they may be made red hot (but yet this needs not be done with sand) then powder them, and put them in a Glass Cucurbite, pour thereupon as much Aqua-fortis as is sufficient, put this Cucurbite in a pan full of sand, and then heat the sand by little and little by putting Fire thereunder; that so the Aqua-fortis may by the help thereof attract the ☽ out of the powder; then pour off the Aqua-fortis from this powder, and pour it upon the other like conditioned powder, that it may also extract the ☽ out of that too, and this decanting and pouring on, must be repeated so often until there be no more dissolved.
The Aqua-fortis is always diminished or wasted because some of it adheres to the Metal, and therefore must there always be other Aqua-fortis put in the room of that which is wasted; The Aqua-fortis which adheres to the Metal is to be thence separated by the benefit of boiling, on this wise; Pour common Rain-water upon the Metal contained in the Cucurbite, and mix it well by strong shaking of the Glass, then heat the sand so as to make it boil, and so that hot water will draw to it self the Aqua-fortis out of the Metal, which said water contains ☽ in it. Then when this water is abstracted by inclination or pouring off, put on some Rain-water a second time upon the powdered Metal remaining in the Cucurbite, and this will extract that which the former water left of the Aqua-fortis partaking of ☽ (unwash’d off:) and so let nothing of the ☽ remain in that metallick powder; when it’s thus done the matter is to be thrown away as altogether unprofitable, unless there lies hid therein any Gold; which if it be so, we must pour some Aqua-Regia thereupon, and order the operation according to the foregoing method; then mix both the strong waters together, both that which extracted the ☽ and that which extracted the ☉, mix them diligently, and there will thence arise a certain white Water, and the solution will be like Milk; For the ☽ cannot abide the Aqua-Regia, but there will precipitate a white powder which snatcheth (or precipitateth) down with it self out of the Waters the Gold too. We may make use of the decanted Water to extract ☉ out of the other Metals; for the pouring on of the Aqua-fortis with the ☽ in it, to the Aqua-Regia, doth not at all take away ought of the virtues.
Upon the precipitated powder of ☉ and ☽ hot Rain-water is to be several times poured, that so all the sharpness of the Aqua-fortis may be extracted. The powder of the ☽ is to be put upon some Cap-paper and dried. And as for the way of separating the ☽ from the ☉ we will presently teach in what follows.
The edulcorating waters as well of ☉ as of ☽, are to be all of them mixt together, and then the ☽ will settle to the bottom, and attracts the ☉ which was in the other water (or washings): so that there remains not any either ☉ or ☽ in the edulcorating Water (or washings): nor are these waters of any farther profit as to the work of separating as afore, yet notwithstanding there may be made excellent Salt-petre of them, as we shall mention in what follows.
When you have rightly edulcorated and dried the precipitates of ☉ and ☽, they are to be put into a strong Crucible, this Crucible is to be placed in a Gentle fire, until the matter therein contained doth flow, which is easily done, for it is very fluxile; as soon as ever you perceive it flow, turn it out, for fear least any of it should penetrate the Crucible, and so bring damage or loss to the Operator. When the ☽ is poured forth, you will find the ☉ sticking to the sides and bottom of the Crucible like pale Gold, altogether Crude and not at all fluxile. The ☽ turn’d out is brittle, fusile, and volatile, and is by the Chymists call’d Horny-Luna, but I call it the ☿ of ☽, it being of excellent use in Alchimy, as shall be shown in what follows.
The Crucible in which that ☉ remained may be kept to melt such like precipitates of ☉ & ☽ in again; when this hath been done pretty often (in the same pot) melt down this ☉ by adding a little borax, and you shall receive a palish Gold, because in this first melting, some of the ☽ doth adhere thereunto.
This now is the common way of separating these precipitates of ☉ and ☽ from each other, there shall follow a better way in what ensues.
NB. That if so be, both the Metals are boiled in a strong Lixivium after their edulcoration; or if some fixt Salt made of a Lixivium, be powdered and permixt with it afore melting, then the ☉ and ☽ are reduced together, and may be afterwards separated by the help of Aqua-fortis: There is yet a more accurate way; (and it is this) when we mix the edulcorated Calxes of Luna and Sol with ( A. ) and being mixt put them in a coated Retort, and put fire thereunder by degrees (as is wont to be done in destilling) and keep it for 6 or 8 hours in a continual Cementation; and so the volatile ☿ of ☽ is made fixt by the help of ( A. ) and corporeal: Yea and tingeth some part of the added ( A. ) so that by the benefit of this Cementation, the ☽ is made more Golden. This Cement is to be most finely powdered and to be reduced by the following melting: and you will find your ☉ and ☽ augmented. The melting is thus; Take of the best Salt-petre, and ( A. ) each alike: mix them, and separate the Spirit of Nitre by a Retort, which (Spirit) is much fitter for separation than simple Aqua-fortis: The Caput Mortuum remaining behind in the Retort, is to be powdered, the fixt Nitre is to be extracted with Rain-water out of the powder. This Lixivium or extracting Liquor will be of a green colour which is to be coagulated into a Salt by a due boiling; which Salt is able to reduce the ☿ of ☽; and to make aureous or Golden, yea, and to reduce the Cemented ☿ (of ☽) too.
NB. It is better to mix the fixt Salt-petre, or the Green Lyon simply with the horny ☽, to cement it in a Retort, than (to take it) out of the Retort, (and) reduce it with a stronger fire; and so we shall have an excellent augmentation of ☉.
NB. The Mercury of Luna cemented with ( A ) may be likewise reduced by this means, (viz. with this flux) that we take one part of Flints that will melt in the fire, and of the fixt salt of ashes four or five parts, and so mix them together, and melt them into a white glass; ’tis able to reduce the best Cements. And this is the best way of all of reduction.
Besides, all those ways of reducing a Cement, there may even this way too be instituted, and that not unprofitably. Take of the fusile Glass of Lead four parts, of the cementing Powder one part; melt them in an iron Crucible in a strong Fire, and some of the Lead will be reduced out of the Glass of Lead, and will be near (or partake of) ☽: This Lead is to be blown off on the Test, and you shall find an aureous ☽: But for as much as the Lead separated from the Glass of Lead in the iron Crucible, contracts a blackish colour from the Iron; it is profitable to add to the matter in the filling or melting, some Salt of Ashes, as being that by which the Lead becomes depurated, and so is easily separated on the Test.
But if so be, that (for this work) the Metals (of Minerals) of ☉ & ☽ cannot be had to precipitate the Mercury of ☽ out of them, (then) the artificially-made (vessels or plate) whether simply Silver, or else guilt with ☉, may be made use of; let these be dissolved with the Aq. For. left after the precipitation, & precipitated with Salt water or Aqua Regia, and be edulcorated and mixt with ( A ) and be fixt in a Retort. Now this Operation is to be done in a Retort, that so the precipitated ☽ that is altogether volatile, may not be wasted, which in a Crucible evaporates away, a good part of it, which cannot be so done in a Retort; for in a Retort, that which flies up, sticks in the Neck, and may be separated thencefrom, and be mixt with other Cements: And besides too, the Cement is easilyer separated from the Glass, than from an uneven Crucible; for some part always sticks thereon, and cannot be gotten off.
When you are minded to purifie this Cement sooner (or more speedily) it may be molten with an equal weight of Antimony, and there will arise from your golden ☽ a Regulus, which must be purified with Salt-petre. Concerning which work of Reduction, and which is far easier than that which is done by the help of the Glass of Lead, I have most clearly and fully handled it, in my Testimony of the Truth, or the Explication of my Miraculum Mundi. By this means every ☿ of ☽ may be rendred aureous, and that as oft as one will, yea, even until all the ☽ be changed into Gold by Cementation and Gradation. Now if you would otherwise separate ought of the aureous or golden ☽, or extract the Metals (where nevertheless you would reduce the separated ☉ and ☽) it may be effected by this means most commodiously and most gainfully of all, because the Calx of ☽ is made aureous by Cementation. This labour yields a continual augmentation of ☉, by which we may live very well and plentifully.
Dissolve ☽ or ♄ in Aqua Fortis, also ♃ in Aqua Regia: (NB. Let there be always thrice as much Silver as Tin;) mix the solutions very accurately, and when you see that all the matter is fallen down (or precipitated) to the bottom; pour off the water, which said water will very commodiously serve instead of Aqua Regia, to dissolve other ♃ in. NB. If your Aqua Regia be not strong enough, it will not at all dissolve the Tin, therefore in such a Case, you may pour on the Tin, Aqua Fortis mixt with simple water, which after they have a while acted upon each other, there must be some salt-water poured thereupon, that so the ☽ or ♄ may be precipitated to the bottom of the Vessel, in which (Vessel) the white ashes of the Tin ly. This matter lying in the bottom, is to be edulcorated, dryed, and reduced by a strong fire, by which operation you have not only an augmentation of your Luna, but it is likewise made golden.
NB. This business may also be thus managed, First, dissolve ♄ or ☽ in Aqua Fortis; to the solution add an equal quantity of Rain-water, pour this mixture upon ♃, and let the solution be made in a pretty warm place with sand; separate that which is dissolved, the matter that is yet somewhat harder, by decanting or pouring it off; then make the precipitation with salt-water, edulcorate it, dry it, and melt it, and you shall have Encrease.
But if this Mass will not so easily melt, then powder it, and mix it either with Antimony, Glass of Lead, or with a fluxing matter made of salt of ashes and flints, that thereby it may be made fluxile or meltable: That which is made fusile by the help of the Glass of Flints, is presently pure; so is not that which is done by the help of the Glass of Lead, for that must be hence separated, and be (by the benefit of ♁ and ♂) reduced into Reguluses, and be purified and washed by Salt-petre. Therefore it is the better way to promote the melting, with the Glass of Flints than with Antimony, because the ☽ may be afterwards separated without Loss, which is not so easie a thing for every one to do (otherwise.)
The Reduction which is made by the help of the Glass of Lead, is indeed (otherwise) a most easy way, but by that way which is done with Antimony, we get more ☉ than by any other way.
Take the golden Talck, Granates, Smiris, Hematitis, the aureous Scoria’s of Copper, the greenish, reddish, golden Flint, Sand, or Clay; extract their volatile Gold with a strong Aqua Regia; pour into the solution, a solution of Lead made by Aqua Fortis; mix it well; when the matter is settled, separate the Aqua Fortis by inclination; edulcorate the said Calx of ♄ with water, and dry it, and so have we gotten the volatile Gold extracted out of the Aqua Regia by the ♄: This volatile Gold is made fixt on this wise. Take the most subtle Powder of ☉, or its most thin Leaves, add thereto thrice as much of this ☿ of ♄; or four times as much, or six times, according to the quantity of it, by which we formerly got (or fish’d out) the volatile Gold: Set it in such a place where it may have a gentler heat, so as that the ♀ of ♄ may just flow, and not fume; the matter is to be thus kept in this heat for some hours, or rather days, that so the filings of ☉ or its thin Leaves may by little and little attract the volatile Gold out of the ☿ of ♄, and consequently be therewithal augmented.
NB. But seeing it is a most difficult thing to keep such a very temperate heat as that nothing at all of the ☿ shall fly away, and the ☉ shall not melt in the Crucible: It is better to put the ☉ mixt with the ☿ of ♄ in a coated Retort, and set it at a strong Fire for a season for so nothing of the ☿ of ♄ flies away, or penetrates the Crucible. That which ascends up to the Neck of the Retort may be separated, and be kept for common ☿ of ♄, out of which may be prepared a most excellent Medicine.
Take of red Arsenick, Auripigment, Hungarian Antimony or Cinnabar one part, of ☿ of ♄ three parts, and some thin Plates of Gold; let them stand in a Glass Retort in a pretty hot place, and so the ☉ will attract the volatile Gold out of the added Minerals, and will thereby augment it self. And if so be that there be any thing sublimed up to the neck of the Retort it may be taken thencefrom, and be reduced to a kind of Tincture. And so we may here have a particular augmentation of ☉, and a matter whereout of a Tincture may be prepared.
NB. The vessel that is most fit for the fixation of the Tincture, is such an one as is made of fixt ♄.
NB. The ☿ of ♄ or ☽ may be reduced by a secret fusion (or fusile matter) whereby it presently yields an aureous ☽ or ♄: but especially this ☿ of ☽ or ♄, by the help of which, there hath bin a fixt or volatile Gold extracted out of the earth, stones, sand, and such like Minerals, is to be on this wise reduced, whereby we may receive (and get) as well the volatile Gold as the fixt.
Likewise too, the ☿ of ☽ or ♄ may be artificially distilled, purified, and prepared for a singular Medicament; But yet let no body perswade himself that such a distillation is to be perfected after the common way with retorts or cucurbites, for it is a meerly vain thing to hope for the separation of the pure from the impure that kind of way, for because the fire forceth up the good and bad alike, the which thing is not at all so done by my more secret Philosophical distillation; for by it, the most pure soul only of the Metal is driven up; as for the terrestreity that remains, it is separated of it self by that more impure (thing) to which it is conjoined, and makes a dirtyish slime. The purer part will be found (by the help of the Cementatory Copple) to contain both ☉ and ☽; as well the purer part of that which is prepared by it self of this (bare) ☿ of ☽ and ♄: as that which is prepared of such (a ☿,) as by whose help fixt and volatile Gold hath been educed (or gotten) out of the nitrous Water; which way also is a most compendious one, of reducing the (extracted) volatile and fixt Gold. For when we reduce this ☿ of ☽ or ♄ by the help of fusing things, some part of the ☉ may easily perish and evaporate: But now here, nothing at all perisheth: For that which does not remain (behind) in the said artificial distillation, and so separate it self from impurities, goes out (or passeth over) and yields a most excellent Medicament more excellent than ☉ it self, which you are well to observe.
Besides too, it is a thing most easie to be done to fix the soul of ☽ or ♄ (that is carried [or forced] up, together with the volatile Spirit,) in the said instrument with ☉; which to effect, there (otherwise) needs a longer time. Therefore even by this one only process is both made a most excellent Medicament, and withal, ☉ is gotten too. These things we have here exposed in very few and plain Words most agreeable to the truth, and do most exactly answer to experience; nor is there any reason of blaming me because of my speaking somewhat obscurely, seeing it is evident that not one of my Predecessors did ever exhibit (or publish) any of those things. Well, what shall I say? Excellent Gold may be extracted out of all the kinds of Metals, by the help of Salt-petre; yea with so much facility; that it would seem an incredible thing to most Men, though I should clearly set down all the circumstances, word for word: But yet this (extraction is) not (to be done) without the benefit (or help) of ☉ and ☽: For when we have a purpose of augmenting any thing, there must in the first place of necessity be the seed of the thing that is to be augmented, and according to the quality of the seed there must be a fit matrix in which it may take its growth or increase. For example, When we seek for the increasing of any vegetable seed, we prepare a convenient Earth for the same, to which Earth we commit that seed, and so the like sort of Herb buds forth, which doth again produce thousands of seeds; which seeds are again put into the Earth, and so are multiplied even to infinity. This multiplication of Vegetables is sufficiently enough known, and a most easie work it is to multiply a Vegetable, if we have but its seed, and that it be well conserved least it die. So likewise out of one Fire may be made many yea infinite other Fires, for one is always kindled by another. But when all the seed is dead, ’tis an impossible thing to produce a new seed.
Therefore the most Great and Blessed GOD, hath most excellently ordered it, so that the seed of Vegetables may be kept the year about; for if it should not be so, we might well fear the destruction of the chief Herbs in the Winter season, which now (by the benefit of their seeds sowed in the Earth) we are able to produce a new.
Now the progress or order of the seed of Animals is widely different from these, although that even they are committed to such like Animal bodies, as being their fruitful soil, for multiplication sake: But yet this sowing is done by a vastly different way from that of Vegetables; For we can keep the seed of the Vegetables, and carry it from place to place and so plant or sow it in any part of the Earth we please; which cannot be done with the seed of Animals for we cannot so conserve that, or transport it out of one place into another, or sow it as listeth us our selves. But it must be committed unto the matrix, in that very moment of time that it passeth out, for it cannot be fruitful and entire if it be but a moment of time out of the body. The sowing therefore and conception are performed both together by both bodies, viz. by the Male and Female. The cause of this thing is thus, because the seed of the Animals abounds with a volatile, invisible, and living Spirit; which once lost the work of multiplication is wholly taken away. Therefore like as one [Animal] multiplication is perfected so is the other, nor may we by any means transgress the course of nature.
In like manner are the Minerals also multiplied, and by the same manner that it is once perfected by, is it to be always after perfected by.
The Multiplication of the Vegetables and Animals is well enough known to every one, and is every where done, nor (by reason of its being so very common) doth it at all cause in any one an admiration; But the multiplication of the Minerals is not so publick a thing, for there are but a very few that understand it, though it be as easie as the multiplication of Vegetables and Animals, insomuch that I also believe, that there is not any one to be found, that is so stupidly foolish, that would not be able presently to apprehend and do the same, were the way but shown unto him. Now that there are so many that erre, and who walk in an unlawful or contrary path, this is not to be imputed to the art it self, but to those that meddle therewithal so inconsiderately, and do not imitate nature, who always keeps her course allotted her by God.
The Multiplication therefore of the Metals doth solely consist in the knowledge of the seed; for as the condition or quality of the seed sown is, like fruits will follow, such nature as the seed you sow is of, such fruits will you reap, and no other. For Example, I seek after ☉: Therefore I must first of all, of necessity have the seed of ☉, at hand, afore I can sow it or multiply it. Now to have this seed, we must not set about it with words or imagination, but by (getting) the knowledge of nature; for she shews us the safest way, if we did not withdraw our selves from hearing her teach us. Now like as she commits ☉ and ☽ to the Earth, even so, and no otherwise must we also do, if we hope for any good success.
And as we said above, that there lies hidden in every Vegetable and Animal seed, a certain vital or procreating Spirit, without which it is wholly unfit for ought; even so, there resides a certain Spirit in the Minerals, which vivifies and effecteth all, which being absent, death it self follows. This spirit is of no weight or form, and there is nothing to be seen by us but only the habitation or house wherein it dwells; so that scarce the thousandth part of the seed is life and spirit, all the rest is dead. The truth of this thing doth (among other things) appear even from hence, viz. if some Vegetable seed be kept beyond its due and naturally appointed time, whereby the Vegetative virtue and spirit vanisheth, it doth not yield any fruit at all, nor can it multiply it self, though it hath its former shape, bigness, and former weight. And therefore, there is not any thing in the three-fold Kingdom of either Vegetables, Animals, or Minerals, but is procreated and multiplied meerly and solely by the benefit of this spirit and implanted Life.
Therefore, even as all the Metals were first wrought after a spiritual manner by the Stars in the Earth (in a convenient Matrix) by the Stars, and made fix; so according as the Matrix it self is pure or impure, so pure or impure Metals are generated; now the Matrix of all things is water or moist earth, in which the Stars are congregated (or united together) are made corporeal, grow up, and are multiplied. Here therefore, if Art would imitate nature, there are required Male-like Astrums and Feminine Matrixes, in which the Astrums may exercise their operations. Therefore by how much purer the metallick Astrum or seed is, and the Matrix purer, so much the nobler effect is produced; and so on the contrary.
But seeing that there is not any Star nobler than ☉, nor Matrix nobler than ☽, there is no more required, but that we make common ☉ Astral by Art; and that we prepare ☽ on such wise, as that it may be instead of a Matrix, wherein the Astrums of ☉ may exercise his operations; and so without doubt, there will thence come such Children as will be like their Parents. Nor is there any ground for any one to think that there is any other way allotted to augment ☉ and ☽, besides that afore mentioned which is to be instituted in a spiritual manner: After this manner the World it self was Created, where the Spirit of God moved upon the Water and impregnated it; and even as we daily see that the Stars do impart to the inferiour things their virtues, and they are thereby multiplied; even so may we do the same by art in these inferiour things; for such as are above, are also beneath. Those above are beyond our reach; but the inferiour ones, not so: For art can do the same with or upon the inferiour things, as the Stars upon the superiour ones. As Hermes doth clearly demonstrate in the Smaragdine Table. He that understands these my sayings, will also understand those things, which Paracelsus delivers in his Book of the Vexation of Alchymists, in the 5th. Rule especially of ☽; and Basil (Valentine) where he treats of Sulphur.
It is a thing most easie to be done, but most difficult to be found out, to multiply even the most vile Metals, by the help of the Astrums, and by this secret way. He that well knows Salt-petre and can rightly handle the same, will by the help thereof perform a many profitable things; for as it is altogether impossible to get ☉ out of the viler Metals, without it: So on the contrary it is most easie so to do by its help. Briefly, He that knows how to handle Salt-petre aright, he will excellently well understand the Writings of the Philosophers, and let him know, that he has a light given him, to arrive unto great Secrets.
For we may extract ☉ and ☽, out of all the common meaner or viler Metals, so that an expert Chymist needs not seek after peregrine, or strange Materials. An excellent purification, fixation, and augmentation may perfectly be done by the help of Salt-petre, which being a thing that but few know of, so seems it impossible, and yet the things I propound are most true. It makes bodies volatile and spiritual, and by and by again makes them fixt and compact: So that unto it alone is that saying of the Philosophers due, (Make the fixt volatile, and the volatile fixt) and to no other Subjects: Now if Metals be not spiritualized, there’s no hopes of their augmentation. Of something must a nothing be made, and again out of the nothing must something proceed: So saith Paracelsus, which likewise is very true, though there are but a few that believe the same.
The melting together of variously mixt corporeal things, yields forth neither ☉ nor ☽: But contrarywise a spiritual Union which is done with a most strong heat, is a notable author (or promoter) of Multiplication; for the Spirits do most notably penetrate, and by variously acting upon each other, do induce alterations and meliorations, which is denied to dead bodies to perform. The Spirit doth diversly bestow a life, and vivifieth, but the body is of no other use, but to yield an house or habitation to the Spirit; the which is well to be regarded.
Those metalline Spirits (when the work is finished) do insinuate themselves anew into other bodies, which bodies they make far better than the former were, and all this by the help of Salt-petre.
Basil brings in Salt-petre speaking of it self on this wise. He that intends my death needs be a prudent Man, that so he may expel (or force out) my soul from me; when this is done, I adventure upon all the things I am able to do, but I can do nothing that has in it firmness (or substantially) in the bottom, (or radically): Venus is my chearful Woman, whom (in this place) I take to Wife, but the wedding is celebrated in the very inward parts (or center) where the sweat flows out of us both in a most plentiful manner. So the subtile (part) in us, expelleth all defilements, whence it is, that we leave behind us most rich Children, and do reserve (or keep in store) most eminent Treasures for the dead bodies, which we give them by our Will and Testament. Who would speak more clearly, and would not understand these words of themselves, (or as they are) without any interpretation.
The ancient Philosophers wrote, that at the rising of the Sun is a Bird found in those hotter Countries; which builds his nest with Gold; and when he is grown old, and can live no longer, he gathers together exceeding dry Wood, which being kindled by the heat of the ☉, consumes both the Nest and the Bird too, from the allies moistned with rain Water, they say there arise Worms which will be again changed into other Phœnixes.
These sayings are indeed Fabulous, yet nevertheless there is a most high secret disclosed by them: for if we rightly consider all circumstances, we shall find that Salt-petre is hereby meant, which gathers the Gold into his Nest, that is, extracts the Gold out of Metals, Stones, and Minerals, and doth afterwards increase his Family by the burning them. This to a wise man is enough.
Now that this Arcanum may be the more manifest, I will add over and above, another way of extracting the fixt and volatile Gold out of Stones and all kinds of Minerals, by the help of Salt-petre, and of making them corporeal.
We may very well compare this work to a fishing Trade, concerning which the Philosophers have written many things, but very obscure; Sandivog, hath more clearly treated of that thing, but Isaac Holland clearest of all. Verily this Philosopher was an excellent fisher of Pearls and an excellent presser of Cheese, and for this very reason he assumed to himself such a name. For Isacus by transposition of Letters is the same with Casius, (or Cheese) So that it may be said to be Holland Cheese; not that Hollandus was in very deed a maker of the usual Cheese with milk, but that he bears some kind of resemblance (in his work) with such Men: For he bestowed abundance of labour about working on that Universal, that hath some Cheese-like fashion in it.
Even as the Hollanders gather the greatest quantity of Milk more than all Nations besides, out of which they press their Cheeses, and so sustain them and theirs; so the more skilful Chymists do frame or make Cheeses after a Philosophical manner, and that out of Metals, Salts, and Herbs: and this very much agreeable to that method, according to which we see the Hollanders proceed in making their Sheep-milk Cheese, where they boil in the Milk some green Herbs, and so do thence extract a colour afore they set about the coagulating Or curdling of it. That is, they dissolve ♄ or ☽ in Aqua-fortis, and a Golden matter, though it be but ♀ or ♃ (if they have not at hand any better) in Aqua Regia: They mix together both solutions having both of them the form of Virgin-milk, and they add as much salt as is sufficient. (NB. ’Tis better to add Salt-water, or Spirit of Salt,) and you shall presently see that milk to be coagulated, like as (when we pour on some Salt-water or Spirit of Salt upon Cow or Sheep milk) we observe daily to happen: where the Water is partly separated by decantation, and partly by expression from the coagulated or cheesy substance wrapt up in a Linen cloth, that so a Cheese may thence be made.
Just so do we proceed in the making of our metallick Cheese; for when we pour Salt-water or Spirit of Salt upon the solution of ☽ or ♄ mixt with that (solution) which is of a goldnish Nature, viz. of ♀ or ♃: we presently see a precipitation made; which done we abstract the clear water swimming at top of the precipitated matter, by inclination or pouring off; the which we may keep for farther uses, principally for the solution of other Metals and golden Subjects. We put the Cheese or white Coagulum abiding in the bottom of the Vessel, into a Linen cloth, and by strong squeezing it free it wholly from the wateriness, which said water is to be kept as well as the former, for being used about making new Cheeses, it makes them of the better savour, and more aureous and vendible.
This Whey, or that water which is plentifully gathered in the making the Cow-milk Cheeses, though it affords varieties of Profit to mankind, whether they give it their Hogs to fatten them, or use it themselves for their daily drink, especially in Summer time, or apply it to other uses as we see daily done, yet do not I see any better benefit than that which it yields to the Curriers. For they put in it some old Iron, and when the solution is made, they moisten with that water the hide already perfect (or ready dressed) and when ’tis dry they moisten it therewithal again, and this they do three or four times, until it hath gotten a fixt colour, blacker than a Coal. They do also sometimes administer some of it unto Children (with good success) to kill and expel the Worms: Nay more, they are likewise wont to make a Bath thereof very profitable for those that are troubled with the Scabs or Itch, because it hath gotten a drying force from the ♂, and thereupon it makes the skin smooth and hard: and seeing that the Country Fellows, and Labourers can do so much with it, what hinders but that we may institute such a curing more perfect, and that on this wise.
Take sweet Cow-milk, or (which is better) Goats-milk, two measures, boil it over the Fire, put thereinto while it is yet warm ʒ j. or ʒ ij. of Spirit of Salt, mix it well, and you shall see the coagulum or curd presently separate from the whey; out of which, Cheeses may be made by expression, which are far better than others, by reason of the addition of the Spirit of Salt, whereto if you add some Cummine, Carraway, or some spices, they are yet better and more to be preferred. The Whey here separated is of a grateful savour, and by reason of the admixtion of the Spirit of Salt, is somewhat acidish, and a most certain and most safe loosner or absterger, being administred to Infants that are troubled with the Worms, or even to Elder ones that are feeble. How many Infants have we observed to die unexpectedly after they have been for some while and often afflicted with a burning Fever, the Convulsion fits, and other such like effects, and meerly because we will not perswade our selves that they have the worms, & so forbear the using any remedies to purge them out? Now in such a case this whey is exceedingly excellent, being used after this manner.
Take of the most subtile filings of steel as much as will lie upon a knife’s point, mix it with as much honey as is sufficient, and give it the Children: and for their ordinary drink, let them use the said Whey, and so by this means, that filings being dissolved by the Whey kills the Worms, in the ventricle or stomach and drives them out, and verily is a most excellent Medicament; especially if taken two or three days; nor have I hitherto met with a nobler, than this is. And so there will redound some profit to Children and Infants too, by this our way of making Cheese, for which we owe immortal thanks to the Great and Glorious God.
Besides this, I have likewise observed the excellent use of this Whey, in the administration of my Panacea of Antimony, if there be taken a draught or two thereof, at the end of the Purgation; for it gently carries off the reliques that stick to the intestines.
He likewise that is so minded, may before his dropping in the Spirit of Salt, add some Anise-seed or Fennel-seed to the milk as it boils, thereby to correct its Flatulency or Windiness.
And I do most curteously intreat the well-minded Reader to take it in good part, that I have been so prolix in declaring the virtues of our Whey; necessity it self, and the love of my neighbour forbad my concealing of them: For very many Infants are killed with the Fever, and Epilepsy, or Convulsion-fits, and so suddenly die, for no other cause but our not meeting with the Worms, which their bodies are full of, being ignorant of convenient remedies.
Now then to return again to our Cheese, and to demonstrate the most eminent benefit, both of it, and of our water which is thence separated; we are first of all to know, that even it is also able to tinge (some) subjects with a certain colour, not with such a black colour, indeed, as the Whey of Milk, prepared as aforesaid, dyes the Curriers Hides with, but with a yellow colour, and more durable than that which is given to the hide, for that we therewith extract a Tincture out of ♀ and other aureous Subjects, and with the Tincture, do sometimes anoint (or tinge) Luna. If now the water abound with such virtues; what virtues will not the Cheese it self abound withal? And like as our Cheeses are diversly impregnated with spices, so are they of different savour, and price, and more or less wholsome. But now if that virtue which is in ♃ is also added to our Cheeses, there will proceed from thence admirable Cheeses; and this, that Philosopher was minded to point at, who writes that by the help of the Saturnine net, he is able even in a clear night to extract the little Fish Eschineis out of the Sea.
The Ultimate (or extream) letters of this word Eschineis i. and s. if conjoined together, so as that the letter z. be thereof made, and then the word read backward, it will sound in the German tongue the same with Zienesch, (viz.) the ashes of Tin; but yet let not any one perswade himself that those ashes of Tin are such as are made by means of the (bare) fire, but are prepared by the benefit of the spirit of Nitre.
Saturn does not only claim (or merit) the praises of being a husbandman, but also of being a good fisher, and hunter, as (among other writers) Basil Valentine doth egregiously shew.
When ☉, ☽, ♃, and ♂ pursue (or hunt) the wild beasts, ♄ is bound to carry the net: NB. the hunting dogs here are Salts, the hare that is caught, is much like the colour of the hares skin, being stript of the same, he will yield excellent flesh, which the Princes can as little want as the Subjects can. See the foregoing Figure of the Hares and Hounds, with a Flaming Heart, and the word VENUS.
Common Vitriol, but that especially which is found in those places where Gold is, is the green Sea containing excellent fishes.
Neither was Isaac Holland an excellent maker of Cheese only, as we said but now, but withal, he was a singular fisher of Pearls; for with the net of ♄ (the night being clear) we may catch most excellent Pearls, but yet ’tis a very hard thing to take them out of the net, nor can they be separated but with a great deal of prudence and art, from the threds of the nets, to which they do stick so firmly.