Alchymy is a Science, and Art of destroying, of purging immature or unripe and impure Metals, by Fire and Salt, and by a singular Artifice, of converting the more pure part into a better form and kind, according to the words of Paracelsus, who saith, Every Something is to be converted into Nothing, and every Nothing into Something. Also Corruption renders that which is good perfect, the which is to be equally understood of particular and universal Operations.
Nevertheless it is not of necessity that I should here tediously treat of a particular Transmutation of Metals by Fire and Salt, because that hath been already long since performed in the second part of the Miracle of the World, and also in the fifth part of the prosperity of Germany.
That Fire and Salt are most noble Creatures of God I have evidently enough demonstrated in my little work concerning the nature of Salts. But that there is a subtile saltish spirit in any fire, and that between the heat of the Sun, and of our Kitchin fire, as to their saltish spirit, a great difference doth interpose is sufficiently and over sufficiently known. But to comprehend or lay hold of, to concenter such a pure saltish spirit of Sol, to render it corporal, palpable or perceivable, and visible, remains hidden and unknown to us by reason of our sins; because God reserves so great mysteries for his own alone, of whom he is honoured and feared: for God himself useth no better similitude than the fire, whereunto the Ancients exhibited divine honour, and by the help of the same, perfected all their Sacrifices: So among the Caldeans, Fire, and God are called by one and the same name of Esch: and among the Heathens, the chief Philosophers, yea Hermes himself thought the Sun to be a God, and worshipped it for a God. These things are found expressed by Mutius concerning the nature of Gods, and therefore those things are not necessary which may be here repeated. Yet that is well to be noted, that God hath always appeared to his Saints under the shew of fire, and hath talked with them out of it, it being that which is full of the greatest mysteries, yet observed but by a few, as in a peculiar little work concerning the concentration of the Heaven and the Earth I will more plainly and fully declare. I affirm therefore, that it can scarce be, that the admirable, yea incredible nature of fire should be described without the revelatian of the highest or greatest mysteries of God. Therefore it is better that such Secrets are passed by in silence, than that precious pearls should be cast before Swine, who are wont to receive them with laughter, and proclaim that they are nothing but the mere sophistries of triflers, even as is evidently manifest from the description of J. H. S. of the Philosophers Stone, wherein Nature, he saith, makes not use of Glasses, Vessels, Fire, Salt, Urine, and the like in the bowels of the Earth; and the universal Elixir may very fitly be prepared by him, who also hath not handled any Chymical Labours, or was never busied about Fire or Salt: Let it shame the man of such stinking lies, wherewith he endeavours to cover his own ignorance, I on the contrary affirm, that all those that know not how to handle Fire and Salt, do in very deed know nothing, but do give credit unto those things only which they hear, or read in others writings, and also for that cause are unworthy of the name and title of true Philosophers; for true Philosophy is to be thoroughly or perfectly learned by the help of Fire and Salt alone, the which God willing shall be more evidently demonstrated.
In all Salts, that a most potent Fire doth lurk as being laid up therein, those have best known who have the labours of the fire thoroughly viewed and certainly known. For through the efficacy and operation hereof, salts are reduced unto a fiery force, or power, or unto a moist fire, out of which they before arose, after the laying down of their earthliness, yet one salt draws out one fire far unlike to the fire of another, so that this is volatile, the other is fixed, and remaining constant in the fire; another is partly volatile and partly fixed, even as the operation shall procure this or the other property unto them, yet all such fiery salts may by the benefit of Art be concentred, and made more efficacious than they were made by some one distillation. For example sake. If any one beholdeth Vitriol, and considers of the nature thereof, he shall in very deed certainly find that by the help of, a strong fire, there may be allured or extracted out of it that which was in the beginning, to wit, a fiery spirit, which by the aid of external fire, being reduced into a narrow Central room, or Con-centration, draws out that internal fire, uncloathing it self of, or displaying so great virtues, that it reduceth into a Coal all things which it moisteneth or encompasseth, even like as if it had been burnt up by common Kitchin fire, or by Glasses receiving the Sun-beams and burning up all things that are objected against it. Concerning these fiery salts, and the preparation and use of them, I being here to deliver a few things, I will take my beginning from the fire of Vitriol, and the preparation of the same, the various and manifold use whereof shall be afterwards explained in its own place.
Retorts made of the best earth do draw out the fire of Vitriol by distillation after this manner following.
Common Vitriol is calcined in earthen pots unto a redness, and reduced into a powder, it is put into an earthen Retort, and placed in a Furnace, and a great vessel adjoyned to the neck of the Retort, which is to receive the Spirits going forth; the fire is kindled by degrees, and is gradually increased untill the Retort be brightly red hot, in which degree of fire it is so long to be urged untill no white Clouds or little vapoury Mists do any longer appear. This operation is perfected in 24 hours space at the most. But if the Retort shall be very large all the Oyl cannot be extracted in the space of 24 hours, but will require a longer time for the operation, which experience it self will determine: after all the Spirits are distilled off and settled to the bottom of the Receiver, the clay luting which joyned the Receiver to the neck of the Retort is to be mollified with a wet cloth put round about it, and the Receiver taken off, and the spirits poured out of it into a glass body well coated with Clay, the which (having an Alembick put on) is to be set in sand, that the volatile Spirit may slowly and gently be drawn off, and kept for its use afterwards to be taught. Also afterwards the phlegm is to be drawn off, and reserved for its own uses, because it hath its own peculiar virtues. At length also the last spirit is to be received in a peculiar vessel, the which, after that it hath ceased, and fiery drops do follow, the fire is (by degrees) to be removed, and when the sand is cold, the gourd is to be taken out, in which (the Alembick or head being taken away) thou shalt find a fiery Oyl of a black or somewhat reddish colour, the which is again to be rectified in an open fire in a Retort well coated, that it may be rendred more fiery and clear.
By this oyl admirable things, and those not only profitable for Physicians but also for Chymists, and other Artificers, are perfected as we shall straitway see.
There are indeed other ways or means also by which this oyl is attained, but this afore taught is the easiest of all, although it require the more time. But if any one stand in need of a greater quantity of the same, he may procure those greater Cans prepared of the best Earth, they being so joyned to each other, that the uppermost being placed on the fire, the rest might be placed without the fire, so that the lowermost may receive the oyl going out by descent.
Let down a quill or some small piece of wood into the Oyl, the which, when thou hast left in it for some small time, draw it out; if it shall be burnt unto a Coal the oyl is well prepared, but if not, it is a sign that somewhat of moisture is as yet therein, which is again to be expelled by fire.
Dip in the oyl a piece of woollen, linnen, or which is better a piece of cotton cloth extended to the breadth of a finger, and pour on the same being taken out and laid down some drops of the spirit or oyl of Turpentine, the which if being kindled they shall conceive a flame it is a sign that the oyl was well prepared.
Pour into some little glass some small quantity of spirit of wine wanting all phlegm, and pour on the same some drops of this oyl by little and little; and if the spirit of wine kindle and burn all away the oyl is prepared after a due manner.
NB. I admonish that every one doth warily handle this operation: for in these two fires, to wit, saltish and sulphureous ones, there is great virtue hidden, the which seems probable but to a few, if it should be manifested unto them, neither that have I consulted or decreed that it should be made known to very many. These few particulars do sufficiently teach after what sort such fires are to be used in Medicine, Alchymy and other Arts; but these experiments are sufficient.
The use of this fire, as also of the volatile spirit of the same, and of its flegm, thou shalt find described in the second part of my Furnaces, and among other Authours; so that the repetition thereof is here superfluous, this is onely to be known that this fire being onely besmeared or anointed with a feather on all uncurable and Cancerous or eating Ulcers, kills the Poyson, and causeth that such Ulcers do very easily admit of cure, if so be the Escharre be but first removed by the applying some ointment or emplaister which cures adustion or burning. For this oyl burns up all wild or forreign flesh, and that which (as proud) lifts up it self with an abounding poyson, like unto a certain bright burning Iron, and separates all evil and hurtfull flesh from the good and sound flesh.
By this mineral fire, all kind of Transmutations of things are perfected, but particularly it exalteth some of the more base metals into a higher degree, and makes them more constant, of which more shall be said in the following Chapters or Treatises.
In the general, some Vegetables, Animal and Mineral subjects, may by the operation of this Oyl be reduced into fixt Medicines, and indeed far more commodiously than by the common fire of Wood or Coals. And moreover which is a far greater thing in this very oyl a fiery Tincture is hidden, and is manifested by the benefit of Art, as Fryer Basilius, and other Philosophers do affirm.
By the virtues of this invisible, and yet essential fire, all sorts of most profitable matters are performed, the which notwithstanding is not here safe for me to describe, but I am constrained to refer it till another time, it onely in this place seems worthy my labour, briefly to shew that this fire performs all those things which the fire of Coals is otherwise wont to effect.
Truly it is a fire, but it shineth not like the fire of Wood or Coals: But he that will have it to shine, he must needs add unto it a subtile or fine Sulphur, that he may extract or allure forth of it a visible fire.
This fire being defended against the entrance of the Air, remains occult for many thousands of years, and doth not manifest it self, unless any one make it manifest.
Truly it is an admirable fire, and most fit for the effecting of many incredible things, whereof we have spoken many things sufficient for this time.
After that Plato and many other Philosophers took notice that nothing endowed with life did consist without Salt, and that dead Carcasses themselves were preserved for a long time from putrefaction by the virtues of the same; they thought and wrote that a certain divine thing lay hid in it. But after what sort this divine and hidden thing is to be made visible, they have not taught. But without doubt, those most wise Philosophers would by this word shew and denote something of a singular excellency.
Because therefore God himself is a fire, and hath never appeared to his Saints in any other shape but that of fire, and besides also all Salts are generated in the moist bowels of the earth from an Astral fire, and on the contrary, a true fire may by the operation of Art be extracted and rendred palpable and visible out of all Salts, it being that which without doubt lay not hid unto them, therefore it is also very likely that those Philosophers have not without a cause of great moment written that a certain Divine or fiery Being did secretly lurk in Salt.
But that they have intimated not any thing to be better, or more noble than that fiery and saltish Spirit may be foreseen by an easie conjecture; for if a certain divine thing shall lie hid in Salt as they write, it shall of necessity follow that that divine spark being freed from all its earthly bonds should be far superiour to all earthly things in beauty, virtues, efficacy and power; and that next to the eternal God himself it should remain the chiefest and most precious Pearl in the World.
But who shall teach us the manner of separating so precious a Pearl out of the common and Kitchin Salt? none but God alone, or some good friend; who can make his friend a partaker of the knowledge received from God?
But since that very few mortals do seek, love, fear and honour God with sincere hearts, but do much rather cleave fast unto the frail and unjust Mammon, and attribute divine honour unto the same; its no wonder that God doth reserve those things to himself, or at least doth sparingly bestow on us those things which he abundantly supplyed the Ancients withall from his own bountifull hand: And moreover the same omnipotent Creatour enlightning some fit subject, with a certain spark of nature, grants unto him also so much wit that he knows that by a due silence he is to beware of this wicked dreg or dross of the World. Whence it is no wonder that the light of nature is at this day made known to so few mortals.
But before I treat in many particulars of that precious Pearl of Salt, it seems altogether necessary for me, first to shew the manner and reason of extracting that fire out of Kitchin Salt; the separation whereof can be perfected in no other respect than through the violence of common fire, to wit, whenas the Salt being mixt with a certain earthly matter that it cannot flow, is urged in a retort with a most strong fire, that the more pure part of the Salt, which is nothing else but a sharp spirit, may depart into the Receiver joyned to the Retort, in which sharp and sweet spirit a most efficacious fire lurketh which in manner following is to be extracted and concentred.
Take of this acid or sharp spirit of Salt, rectifie it out of a Glass Retort in sand; the flegm will come over first, which was put in the receiving Vessel in the first Distillation to condense or collect the spirits the more commodiously. After that all the flegm is come off, and acid drops begin to come, remove or change your Receiver, and take your spirits therein; continue the Distillation so long untill all the spirits be come forth, it being indowed with an acid sweetness, is an effecter of very many operations, which doth bring much profit both in Medicine and Alchymy, as is manifest out of diverse of my writings, and especially out of the 2d. part of my Furnaces, and the comfort of Mariners.
In this sweet and sharp spirit like Wine there is an infernal fire hidden, which doth equally like Coals burn up all things put into it, like as the fire of wood and coals doth Vegetables and Animals, and it reduceth all things which common fire doth, by calcining them into ashes, such as are immature metals, tin, lead and the like, which when they are put into it, it burns them up by calcining them into white ashes.
Every Spirit of Salt consisteth of two things, to wit, Fire and Water, which water the fire doth so firmly co-knit to it self, that it cannot be wholly separated by any distillation or rectifying; but it always adheres to the fire, how often soever it be rectified or distilled: if any one therefore desireth by rectifying to separate them he must of necessity put immature metal-like subjects to the Spirit of Salt, the which, by how much the more immature or unripe they are, by so much they render the spirit of salt the purer; such are Lapis Calaminaris, Zink, and Iron, which by reason of their moist and attracting nature, do draw to them that invisible fire out of the spirit of salt, as it were that agent whereof (as to their maturity or perfection) they are necessarily destitute, and without which fiery agent, a metallick kind of body is able to attain unto no perfection in the earth.
Such metallick subjects therefore, the spirit of salt, they being put into it, assaulteth, and as much as it can dissolves them. This solution being distilled out of a glass retort by sand, with the more gentle fire, sends forth nothing but a meer and unsavoury phlegm, the fiery essence it self remaining with the mineral in the Retort, the which if it be more and more urged, and the fire more increased, that it may become plainly burning bright, then that mineral cannot longer retain the fire of the salt, but dismisseth it, which descending into the receiving vessel, is condensed into a thick and fiery oyl, which is afterwards to be kept in strong and well stopt glasses, because it fumes without intermission, and desires to return into the air, as it were its Chaos from whence it came forth.
This fire is the operator of great effects in Alchymy and Medicine, of which effects very few have known how to discourse. But it hath far different properties and qualities from that which is extracted out of Vitriol, whereof it shall be afterwards treated.
And although through the help of this fire, incredible things may be performed as well by Chymists as Physicians, and other Artificers; yet it is a consuming, destroying, and also a ripening fire; neither hath it the least of the most noble Pearl with it whereof we have made mention above, and the which in this preparation is converted into such a fire.
That Pearl, if it should be extracted or allured out of Salt, in my simple opinion it were to be extracted not by the benefit of the fire, but through the endeavour of metallick and attracting subjects.
But although I do not profess my self to be so skilfull a Master, and do not arrogate to my self the knowledge of so precious a pearl, yet I cannot but bewray that small little spark of Nature which God hath granted unto me, that so every one may have a clear knowledge and sight of what admirable mysteries Salt doth hide in its own vile body.
Even as I have admonished in my foregoing writings, that the powers, colours, and virtues of all Vegetables, Animals, and Minerals are found concentred in Fire and Salt, so also I now affirm and assert the same thing that by Salt through the benefit of Fire, all Vegetables, Animals, and Metals, may in their own species, nature and properties be increased and propagated into an infinity. So that we have the seeds of them.
For example sake, I prepare Kitchin Salt by the fire, that its tartness being lost, it puts on the nature of an Alcali or Lixivial Salt, I mix some parts thereof with some barren earth, or with naked sand, the which I moisten with water, in these I sow the seeds of vegetables, that they may be nourished by that Salt and may grow, which in thus growing do obtain their own proper figures, virtues and colours, they appear green, yellow and red, sky-coloured, purple coloured, and white, &c. and have a sweet, sour, sharp, bitter, savour, even as God hath bestowed on every particular kind its own proper nature, which operation proceeds from this one onely Salt, and the fiery beams of the Sun being tempered with air.
When therefore Beasts are fed with these Herbs growing, and receiving nourishment from the Salt, they are of necessity also nourished and increased by the same; even as also the same Herbs growing from the same Salt do supply nourishment and increase themselves.
But if any one could obtain the true seed of Gold, and increase that seed by the help of Salt and Fire; he might (without doubt) obtain great plenty of Gold, but God will not have it that the tail of the Goat should be as long as the Cows, the which being lifted up with too much pride, would strike out her own eyes with her too long tail.
If therefore all things and Gold it self, as also Silver, Pearls, and precious Stones, are after an invisible and occult manner hidden in Salt, and may by the help of art and nature be rendred palpable and visible; why also might it not come to pass that the most excellent Medicine and most precious Pearl of the wise men might be allured forth out of the same Salt? Truly common Pearls are bred out of Salt waters, wherein if the first matter of Pearls were not, after what manner or sort should they bewray themselves out of the same? Therefore that it may evidently be made manifest, that by the operation of art, also Pearls may be extracted out of Salt which do far excell those Pearls, which by fishing are drawn out of the depth of the Sea, in beauty, virtue, efficacy and excellency; I will prescribe as much indeed as hath been granted unto me, for demonstrating the possibility of the thing, a certain manner whereby every one shall be able to take to him a firm and sure foundation of weighing or considering of the matter more exactly.
Dissolve thou in common water, as much of common Salt as thou wilt, by how much the greater plenty thou shalt take, by so much the more thou shalt obtain.
In like manner dissolve in aq. fort. one or two Ounces of Silver, pour this solution of Lune on the dissolved Salt, and stir both the dissolutions up and down divers times, that it may become white and like unto Milk. For Silver cannot well indure the Salt, but departing from it is precipitated to the bottom, and there resides, in the form of a snow-like Powder, which by the effusion or pouring off the water is to be separated and dried.
This silver powder hath extracted a spiritual and philosophical gold, or the said precious Pearl out of the Salt Water. Because Diana hath known no less how to fish Pearls in the Salt Sea, than to hunt wild Beasts in the green Woods: But that Pearl is made corporal and visible in manner following.
It is to be noted that that silver powder being thus by it self, and without an admixture of other fixxed Salts, doth very hardly by fusion return into its former form of silver, but that it flows like Salt, and pierceth any vessel whatsoever, yea doth depart into a smoak. For the spirits of the Salt do render the silver so fluid and volatile; that it is made altogether mercurial; and therefore its more tender and noble part may be separated from its more gross part by distillation, if this could be done by glassen, or earthen, or metallick vessels.
When this mercury of Lune is melted in an open crucible, it vanisheth into smoak. It being put into a Glass Retort, refuseth to yield to the fire, the which being too much increased makes the glass to melt, and destroys the glass together with the silver. If earthen vessels be used, the same mercury pierceth the same unhurt like oyled Leather, when it departs, the Salts also depart into smoak, and do leave little grains of silver adhering to the vessel, whereof in this respect there is made a loss, which renders the sublimation void.
Of Iron vessels also here is no use, because of the Salts that are admixed with the silver rising up against the Iron, they dismiss the silver reduced to its ancient body, and besides a little spirit of salt they send forth nothing, so that no separation is made, but the pure and impure do remain co-mixt.
For the sake of avoiding those discommodities I have tried many ways and manners in vain, and at length I took notice, that if such a matter be added to the most penetrating mercury of Lune, which may so hinder its efficacy of solving and co-melting, that it may be changed into a porous lump, than that, through the benefit of fire there might be an easie separation thereof, which without this help doth most difficultly exist.
In the name of the Lord, therefore adjoyn thou unto thy fishing Net; that is, unto the mercury of Lune, such a matter in due weight and measure which admits not of melting, and which suffers not the mercury of Lune to conflux, or melt together. Such are wooden Coals being reduced into a fine powder, with the which being mixt with the mercury of Lune, thou shalt fill thy distilling vessel, whether it be earth, or iron, or glass which is the best of all, even unto the half part, and shall set it in the fire, the which is to be gently increased by degrees, untill the glass become burning bright, keep the vessel so long in this heat untill all the spirits are departed, which ceasing, thou shalt take away the vessel being cold, in which thou wilt find the remainder of the mercury which did not ascend, reduced into a corporal or imbodyed silver, or at least wise such, to which adding a little borace is easily reduced into silver, the which doth contain somewhat of gold; but keep thou that subtile and pure matter which ascended in distillation as a precious treasure, and meditate after what sort, or by what means thou mayst be able to fix this precious Pearl, and convert it into a fusible, or flowable, and piercing stone.
But in what respect, or in what manner this thing is to be done, in very deed I cannot tell, because I am he who have not hitherto had leisure, nor time of perfecting that thing, and therefore I have been willing here to shew onely these things which I have seen with my eyes, and handled with my hands.
Another shall be able by his own judgment to make tryal, and to see what God will bestow upon him, I have shewn in stead of the mercurial Statue or Image, that which shall suffice at present.
If thou shalt be desirous of obtaining a Philosophical Pearl after a more easie manner, thou must of necessity thus operate.
Unto half a Loton, i. e. two drams of the mercury of Lune, add a little of the powder of Coals, and put the conjoyned matters into a small glass, the which set in a crucible encompassed with sand unto that height which the matter in the glass it self shall determine. On the mouth of the glass put a small piece of some glass that it may be well covered, and so place thou a less crucible with the upside downward upon that little glass, that its (top) utmost and highest bound being overwhelmed with the said sand may drive away all air from that little glass.
Set that crucible being in this manner co-fitted, and containing the little glass shut up between them in live Coals of Wood, and make them bright burning hot, that that may remain fired for a quarter of an hours space, then let them cool, and thou shalt find a little lifted up by sublimation, the rest being melted by borace, will afford a silver impregnated with gold, yet without gain, the which demonstrateth onely in the space of half an hour, what may be done: but what gain may be obtained by this very operation shall hereafter be shewn.
Furthermore it is here to be seen how most beautifull a Pearl doth bewray it self, although very little of it come forth, because in this labour no small part thereof flies away into the air, and sheweth onely its colours alone in the glass, far more beautifull than gold, silver, and precious stones; if any one shall rightly operate, neither shall there be any Painter who shall express it by imitating and painting.
For this time take what hath been spoken in right and good part, and immediately weigh thou so great a thing the more exactly, pray, labour, seek, and in seeking thou shalt find such things which thou couldst never before have believed.
The Brethren of ignorance, my enemies, will here object against me, and say, that these most elegant colours have drawn their original from the silver: unto those I briefly answer, That they were indeed extracted out of the Salt by the help of the silver, but that they do not (per se) or by themselves pertain to the silver, for if they were of the silver they would also be solved by aq. fortis, the which, since it is not done, they are not silver, but the meer Anima or Soul of the salt. That this thing may be confirmed by a more evident argument, I bring the solution of Saturn or Lead, the which it self also can fish out the same Pearl from Salt, without Silver. If anyone shall operate after the same manner which I but now shewed, I also add this, that I am hereafter to teach a way whereby Saturn may be able to fish pure simple gold out of all salts.
Let us now return unto the moist and cold fire of the Philosophers, and see what an admirable fire God hath hidden in Salt Peter.
That a most potent fire doth lurk in Salt Peter is not worth our confirming by any argument. That horrible Gunpowder which shakes or rends all things asunder proveth the thing most manifestly, and Aq. Fortis, which dissolveth and destroyeth all Metals, yet another fire of far more powerfull virtue is hidden in the same Salt, which very few have known and beheld, and the which we will here make manifest, for the honour of God, and the profit of all mankind.
Take of Potters earth being without sand, and burnt, 2 parts, and 1 part of Salt Peter very well purified, with both these matters being reduced into powder and well mixed together, fill a glass retort well coated with clay, put it in a Furnace for distillation, and joyn a Receiver to the Neck of the Retort, into which put as many pints or pounds of water as there were pounds of Salt Peter mixed with the earth, that the Spirits going forth may so much the sooner be condensed into moisture, after thou hast exactly joyned and luted thy Receiver to the neck of the Retort, with a due lute (or clay) kindle a fire according to Art by degrees, and the spirit of the Salt Peter (representing a yellow or red mist in going forth) will joyn it self to the water placed in the Receiver.
All the Spirits being come forth, take off thy Receiver, and separate them from the water, put this sharp spirit of Niter into some strong glass: it being by distilation freed from its superfluous phlegm and rectified, is applied unto Medicinal and Chymical uses: concerning the operations and virtues whereof there is mention made in the second part of my Furnaces, and in the Dispensatory of Schroderus. Moreover, the manner of extracting and concentring a fire of this spirit is this.
Pour this spirit of Niter on the powder of Lap. Calaminaris or Zink reduced into small little grains that it may dissolve as much as it can: and when it will dissolve no more in the Cold, place the glass in hot sand that it may dissolve more of the matter, filtre the solution and by sand draw off all the phlegm in a glass retort; the phlegm being all come off, change thy Receiver, and increase thy fire and drive out a fiery oyl, which oyl thou shalt keep well stopt, because it uncessantly fuming would wholly vanish away in the Air.
This fiery smoke of Salt Peter, as also that of Vitriol, and common Salt, burns up all Herbs, Grass, Leaves and Flowers, and whatsoever it toucheth, just as if they were burnt with a strong heat of the Sun or Fire.
And this is the preparation of the moist and cold fire of Salt Peter, of the use and efficacious operation whereof in Medicine and Alchymy, it shall be more exactly and fully treated on in the following Chapters.
Allome also by the work of Distillation and Concentration yields an efficacious fire most like to that of Vitriol, in efficacy and virtues, but the plenty doth not answer by reason of too much earth wherewith it abounds, yet if somewhat of the other Salts be added unto it, it rightly and orderly bestows its fire.
Although Sulphur finds not a place in the order of Salts, because it refuseth the solving in water, yet it contains a vitriolated salt laid up in it, which doth not manifest it self before that the more fat substance thereof shall be withdrawn by inflaming, by the operation whereof the salt is attenuated or made thin, and is carried on high by the flame like a sharp smoke, so that this sharp sulphureous spirit burns all things which it toucheth, after the manner of all those fires which are drawn out of salts.
For the attaining this vitriolated and sulphureous spirit the flame of the sulphur is to be received, in a certain Alembick made of glass or earth, peculiarly for this operation, wherein that vitriolated spirit of salt condenseth it self, and issues forth like a thick fat, and fiery oyl, not unlike to that which is made of Vitriol, whereof it is treated on in my Furnaces.
All these things do very evidently confirm those particulars, which I have many years agoe committed to memory: concerning Sulphur and Vitriol, to wit, that Sulphur is the original of all metals, and that no metal at all is digged out of the earth, which hath not either Vitriol or Sulphur, or for the most part both adjoyned unto it, for no sulphur is destitute of vitriol, nor vitriol of sulphur, so that both of them do challenge the rise or birth of any kind of metals whatsoever unto themselves. And every sulphur is by its own proper agent or vitriolated salt, which it hath in its possession by nature (whereto the central fire of the earth is an assistant) excocted or boiled up more and more into a metal; neither doth this universal agent or vitriolated salt depart from the fatness, or its patient, untill the fatness together with the agent shall depart into a malleable metal, or a metal that undergoes the hammer. Lead, iron and copper, do make this thing manifest, which metals do never appear without vitriol and sulphur, and that for this cause; because they being as yet unripe and imperfect ones, do stand in need of their agent. A less plenty of Sulphur or Vitriol is found with silver, than with Copper.
Gold hath little of Vitriol or Sulphur, yea plainly none at all, if it shall attain to its highest maturity, because it is then found to be pure and malleable, and wants not a further fusion or melting, but by how much the more of Copper, Gold, and Silver have, by so much the more of Vitriol or Sulphur they have, as also require the more time for their ex coction and perfecting.
From these particulars, it manifestly appears in what respect metals may in a long time be generated in the bowels of the earth by their first principle, namely Sulphur; and may be ripened to perfection, by its own Salt, or agent, which it hath in its possession.
If nature doth effect this in a long time, why also may it not come to pass, that art should perform the same in a shorter time?
But let these things that have been spoken be sufficient, he that understands not, nor also perceiveth the scope or mark, which I so clearly shew is blind, and doth not admit of a remedy for his blindness.
Truly I judge these few things, (but yet such as shew a most long way with a most shining Torch) to be sufficient concerning the moist and cold fires of minerals, by which the ripening and perfecting of metals, are to be perfected as well by nature in the bowels of the earth, as by art above the earth.
N. B. If therefore a mineral may by the help and impulse of its own vitriolated Salt, wherewith it is endowed, be ripened from its vile form and lowest degree unto a better, and at length unto the best of all, that is, unto the purest gold, it being that which none (that is seasoned but with the least knowledge of natural things) will deny.
Also if such a Sulphur is hidden in any vegetable, which answers to a mineral Sulphur in its nature and properties, why also might it not come to pass, that this same Sulphur might be perfected into mature gold, alike equal to the other? from hence it most evidently appeareth that in any Herb, although the most abject one, which is promoted by the Sun unto its maturity, a spark of the immature beams of Sol may be found, which through the operation of art, are to be changed into pure gold. But after what manner such a Sulphur may be extracted out of any Herb or any Wood whatsoever, in all things like to a mineral one, I have long since delivered in my little work concerning the nature of Salts, and in the second part of the miraculum mundi, and below I will demonstrate by a much more clear manifestation.
Let us proceed to Animals and Vegetables, and consider whether in these very things, such a ripening fire may be found, and may from thence also be drawn and made visible.
But we must know that no small living creature or small Herb can grow, live, and receive, increase without a certain fiery and Salt Agent; the which although it cannot be believed by any one that is lifted up with pride, and of a stupid brain, yet it in very deed exilteth, and can easily be demonstrated by the hand of the Artificer.
Fill some glass, stony, or earthen distilling vessel with any dried Wood or dried Herb, and distill off the Vinegar or sharp liquor from thence, and separate the Oyl from it; and pour that sharp liquor on Lapis Calaminaris, Zink, or ashes of lead, which matters do dismiss all the unsavoury moisture in distilling, and retain the whole sharpness with themselves, the which being distilled from thence ascends like unto meer fire, it being of great use as well in Medicine as Alchymy, whereof mention shall be made hereafter.
But here it is to be noted that this fire extracted by distillation, is onely a part of that fire of the Wood and Herbs, and that the other part remains in the Coals thereof, which is far more fixed than that which ascended, and is that Sulphur which we spoke of but now, which wholly answers to the nature of a mineral Sulphur, and which may be extracted out of the Coals being solved by Sal. Mirabilis, which shall be taught and manifested in the following Chapter.
For if there were no fire in them, after what sort should they burn and draw out heat? all Coals being converted into ashes, after that their hidden Sulphur hath done its office, the feces of the Wood remains like dead ashes, wherein as yet lies hid a certain singular vegetable fire, being altogether of another nature, and wholly contrary to that which ascendeth in Distillation. This water being extracted out of the ashes presents a Lixivium, the which by decoction exhaleth all the moisture, and leaves the rest a fiery Salt, whereof in the second part of my Dispensatory. If it be made hot without fusion, or melting, it becomes the more fiery, so that it being bound to the skin for some hours in the bigness of a pea, it burns a small hole therein as if it had been burnt with a bright burning iron. And therefore Chyrurgeons make use of such fires that they may open unripe Ulcers, or make Issues.
It may be seen by these particulars that in any Wood or any Herb, there are also fires of divers kinds, the which also are found in living creatures, they being partly volatile and sharp, and partly fixed, and obtaining the nature of Alcalies or Lixivial Salts.
Both Salts or Fires, after they are conjoyned they lose their fiery nature, and get unto themselves another quality and property; to wit, a middle one, and these two contrary fires become an essential tartarous Salt, and sweet in use, wherein no fire appears, although that fire being turned out and in by art, may be again extracted and made visible.
Concerning these wonderfull changes of nature, and conversions out of one species or particular kind into another, many things are found up and down in my writings. In the first part of the continuation of the miracle of the World, it is manifestly described after what sort a plenty of such fire may be attained out of Woods, but the concentring thereof is here delivered. In general it is here to be noted, that one Wood or one Herb doth more abound with such a fire than another. But by how much any Wood or Herb is the elder, and by how much the longer the Sun-beams have operated on it, by so much the more of fire is in it, as is manifest from the Vine; which hath received plentifull Rays of that sort, and therefore excells all other vegetables in the greater and stronger fire, as appears not onely by the burning spirit, but also the tartar, or tartarous Salt thereof, which is almost all fire, and yet without Distillation and Calcination it cannot be manifested.
That therefore it may be brought forth into open view, and be rendred visible, we must make use of the following operation.
Fill thou a Glass Retort with common Tartar, and distill forth the volatile spirit and oyl, the which thou shalt separate after a due manner. Great virtues are in this oyl, whereof I have made mention in the second part of my Furnaces. The spirit is to be rectified in B. that the fiery substance onely may depart, and the unprofitable flegm remain behind; the rectified spirit is to be poured on the fixed Salt, (residing in the Retort, which must be first calcined by a strong fire and made fiery) and from thence again distilled, that the fixed Salt may retain the rest of the unprofitable flegm, and the spirit attain the greater fiery virtues for the performing of wonderfull effects in medicine, the which my writings do teach.
Dissolve thou that Alcalizated Salt from which the spirit was abstracted in rectifying in a little water, that it may become a very sharp Lixivium or Lye; pour one pound of this Lixivium on two pounds of white Tartar in a Gourd, and that being reduced into powder, put on a head which being well luted on with clay, set it in sand and kindle a fire by degrees, if thou shalt rightly work thou shalt obtain a most subtile fire, one drop whereof doth burn the tongue, as if it had been touched with a burning Iron.
How wonderfull things may be effected by this fire, I have already shown in other places of my writings.
Take of crude Tartar and the Regulus of Mars, or the purest metallick part of iron, the scoria being separated, equal parts, the which thou shalt mix by beating together, put them in a crucible with a cover so well fenced with clay that it may admit of no air, keep them in a bright burning fire for the space of an hour, then take them away.
From all these particulars it is made known to every one that a vehement fire lies hidden in vegetables readily serving for the effecting of many admirable things in Medicine, Alchymy and other arts, from the declaring whereof the shortness of time and this treatise, commands us at this time to cease. But moreover we must see whether living creatures also are potent in the same fire, and in what respect any one may be made partakers of the same.
As the Vine is the most noble of all vegetables, so man also is esteemed by all that are indowed with judgment to be the most noble of all Animals, or living Creatures; the truth whereof the thing it self affirmeth by a plentifull Testimony.
Therefore we pass by all other Animals in silence, and do here shew (by the following manner) the preparation of that fire onely that lies hid in Man.
The Ancient Philosophers have called the great World, Macrocosmus, and man as it were the lesser World, Microcosmus, and a comparison being made, they have determined that what things are found in the great World, the same are to be found in the lesser World, that is in Man.
From whence also they unanimously believed, and also committed to memory, that as well the life of the greater, as of the lesser World, doth consist in a saline and saltish spirit, and that this spirit doth bear rule in one place more, in another less. Neither is there any one also who will or can deny, that the whole earth is filled with Salt as it were its Balsam; and that minerals are alike equally bred thereby in the very bowels of the earth, as vegetables are in the Superficies.
Yet notwithstanding the Salt of the great World is no where more plentifully found than in water, or in the Seas; the which as it is a thing most known, it needs no confirmation. The same thing is to be understood concerning the little World, viz. Man, and although the whole body in all its parts abound with their true Balsam, yet a greater plenty of this Salt and Balsamick spirit, is found in his flesh than in his bones, a greater plenty likewise in his bloud than in his flesh, but the greatest plenty in his Bladder, or in the Salt Sea of the lesser World, the which is hidden to none, but it is the custom not to seek necessary things in remote places, but in places nigh where they are most easie to be found.
Hence because a more plentifull Salt is no where found in man than in his Urine, we of right lay hold on an occasion of seeking and con-centrating the fire in the same, and we make use of the following preparation.
I have at large delivered this operation in the second part of my Furnaces, whither I refer the Reader; where he shall not onely find a manifold composing of this fire, but also its various use in Medicine.
But although it be needless to describe that operation there repeated, yet it seems meet to me (for a more evident declaration’s sake) here to adjoyn some admonitions which concern it.
Such a fire is for the most part drawn forth out of man’s Urine being putrified by it self for the space of some weeks, and is by rectifying converted into a moist and fiery essence as the second part of my Furnaces sheweth; I have there taught a more easy manner of drawing forth the same fire out of Sal-Armoniack, which is prepared out of Urine, and by the addition of a strong Lixivium it is distilled and rectified.
I have also taught the manner of preparing the same fire out of Sal-armoniack by the Addition of Lapis Calaminaris, by distilling it through a Retort.
Spirits rightly prepared after these manners are equally profitable in Medicine, Alchymy, and other arts; because they are those which being well made are all of them good, after what manner soever they may be prepared.
But although these volatile animal fires do readily serve for the performing of famous and notable things (and the fixed Salt of Urine it self, may by Distillation and rectification be con-centrated into another kind of fire) yet they are at a far distance from that true Philosophical fire which the Ancients have hidden with so great care and diligence, because that in these preparations the best and chiefest part of the fire flies away and is lost. But this I say, that these fiery Spirits of Urine being con-centrated even as I have taught them to be, are indeed able to effect all those things which I have attributed to them, and shall as yet attribute. But indeed they do not coagulate the con-centrated fire of the Vine, which coagulation is not the least key for the composing of an universal Medicine.
For when the Spirit of Urine attains this nature, that by coagulating the most subtile Spirit of Wine, (when poured on it) into a Salt, this Salt extracts the soul of Gold duely prepared; the which also, if it be changed by it self, and converted into a dry and sweet Salt, and be fixed, possesseth the virtues of a Medicament of a most famous and great use in Medicine.
Every one that is illustrated, but even with the least light of nature, shall be able by an easy business, to smell out what may hiddenly lurk under this Salt.
From the most pure Vine is the substance of the Spirit of Wine, which strengthens the heart of man beyond all other things, as also his brain, and other members.
The Spirit of Urine is the purest and most subtile Mercurial Animal Salt, not having its like in penetrating, opening, and resolving.
This subtile Mercurial, Animal and piercing fire therefore, being joyned to the most pure vegetable, that is, the Spirit of Wine, that it may be changed together with it into a dry Medicine, any one shall be able by an easy conjecture to foresee what it will effect in Medicine.
But that I may make manifest the errour, and demonstrate the cause wherefore a Spirit of Urine is so seldom prepared, which will coagulate the Spirit of Wine into a Salt, I admonish that a respect be had by every one of the following particulars.
For first it is to be taken notice of, that the most subtile part onely of the Spirit of Urine, and not the more gross part, is fit for the coagulation of the Spirit of Wine: If therefore in the preparation of the same, the most subtile part shall be lost, through the negligence or ignorance of the operator, it can in no wise be brought to pass, that the more gross and dreggy part should cause that coagulation.
But that most subtile Spirit doth not onely vanish away in distillation through an insufficiency of the Luteing not being good, but also a great part of the same is lost before distilling, to wit, when the Urine being successively gathered, is constrained to stand and wait too long, so that the Spirit by little and little exhaleth and departs into the Air, especially when it is gathered together in the Summer or Winter time, for that fire not being patient of any extreme, is expelled by a little heat or cold, and therefore the fittest times for collecting the same are the Months called March and May, or September and October, in which Months the Air is temperate, neither too hot, nor too cold, those Months therefore are the fittest for collecting and extracting of an Animal fire out of it.
Furthermore, Calx-vive or unslaked Lime is to be added to the Urine (when putrified) and distilled, that the insipid water may be so much the more easily or readily separated from that volatile fire, the which is not done if it be distilled per se.
I would not pass by these few things in silence for the sake of the Reader, and of him that is studious of good Medicines: But after what manner Metals may be amended by this Animal fire is not here shewn, but God willing shall by and by in the following Chapters. But we put an end to the preparation and con-centration of Animal and Vegetable fires, with these sayings, whose admirable virtues and faculties in medicines, Alchimy and other profitable Arts, shall here be manifested in order, as much as time will permit.
Look I pray you on the Elementary Sun, as also on the fire of woods, and the virtues of light, and the virtue of both, the which all creatures, and especially mankind it self, is constrained to make use of for their own safety; could even the least grass bewray itself? or any small worm be bred and live without the Sun? could any workmanship or artifice be exercised without the help of common fire? the which, if it were not, we should be constrained to eat unboyled Herbs, and raw Flesh like wild Beasts: yea, the whole conversation and negotiation or traffique among men should be wholly taken away, if earthly fire and light should be wanting unto us.
If there were some one man onely in Some whole City or Province, or in a whole Kingdom, who alone could make others partakers of fire and light, would there not be made the greatest concourse of all men unto him? but because it is known to every one, and everyone hath known by an easy manner, how to strike it out of flints, it is had in no esteem, for it is customary not to esteem those things which are made common, although they are pretious. The same thing hath happened to the fire, the which although it ought to be made of greatest account, yet it is reckoned of no worth because it is common and vulgar.
But even as the common fire, and that known to every one, doth by very many most profitable operations bring much good to mortals, who can least of all want the use thereof; so also I affirm that those artificial and hidden fires are to be very much accounted of, because a Phisician can hardly be without them, for the preparations of efficacious Medicines, and a Chymist can never want for the transmutation of the more base metals into better, either of them without the aid of those fires shall perform nothing of any great moment in Chymical Labours.
He that works and is ignorant of such fires, what will he effect in metallick operations? he being conversant in cold and darkness is afflicted with the Same difficulty, as a certain brewer or baker is, who wants wood in the winter season, or who is not able to use water, it being congealed into ice, the one he cannot bake although he hath the best meal, and the other brew drink although he have abundance of the best malt.
So also goes the matter with Alchymical Affairs, the want whereof causeth that we handle not the most noble Alchimy with any profit, but rather receive loss from the same, daily experience being witness, that 100 are wont to be sooner undone than that it happens to any one man to get himself riches thereby. The blame of which discommodity is not to be transferred on an impossibility of the art, but rather to be imputed to the want of those moist, cold, and ripening fires extracted out of Salts, the which after what sort they ought to be used for the amendment of metals, as also for medicine and other arts, shall be taught partly in this, and partly in the other Centuries.
That I may discourse in few words whether imperfect metals may by the operation of the more common and gross Salts, and of the fire be broken, destroyed, cleansed, and reduced into a better form, it being that which the fifth part of the prosperity of Germany confirmeth by divers experiments.
I affirm that the pure Spirits of Salts, do with a greater efficacy, and far better effect the same, the which, since those simple Spirits are able, better and more easily to perform than gross Salts, why should not also con-centrated Spirits after the best and easiest manner of all perform the same thing?
From a like reason the use of Salts shall not be of so great efficacy in the preparation of medicines, and other arts, as the useing of common Spirits is; the which, notwithstanding being still for the most part clogged with much phlegm, do of necessity not disclose so great virtues, as those con-centred fiery Spirits do which are freed from all phlegm.
The Sun-beams are for an example which do not send forth so great heat, when they are co-mixed with a moist air, as also green and wet Woods do not so vehemently burn with heat, as withered and dry ones are wont to do.
Yea if the hot beams of the Sun are con-centred in or by some hollow glass increasing the fire, or the fires of Coals by a strong blowing of the Bellows, and are as it were constrained into straights or narrow passages, they effect ten times, yea one hundred times more than those which are not centred together after such a sort. But by how much the more strictly those forces of the beams of the Sun, or of other fires are con-centred by so much the greater, stronger, and sharper heat they draw out.
A burning glass of one foot Diameter, onely enflames Wood; but one of two foot Diameter will melt Tin, Lead, and other metallick matters of that sort, which are easie to be melted, as Bismuthum, or the whitest, lightest, and basest kind of Lead, Zink, the non-splendent metallick dark matter Koboltum, &c. But if you extend the Diameter to four foot, the Sun-beams taking the stronger increase will melt silver and copper, and will render iron it self so bright burning hot, that it may be wrought with a hammer, as if it had been heated with Coals. This effect is to be ascribed unto the con-centring of the Sun-beams by an instrument, and to the constraining of the heat of Coals, by Bellows, or Wind.
The same thing is to be understood concerning our con-centred and moist fires, which ought to be compared, not onely with the common beams of the Sun, or with the heat of Kitchin fire, but also with those Sun-beams which are con-centred by a glass, and with the fiery heat of Coals constrained or forced by windy blasts. Whence they must of necessity be of greater virtues than the common Salts, and watery spirits of them, the which the more quick sighted will sufficiently comprehend and believe. Simple Countrey People do see this thing with their eyes, and handle it with their hands, as well knowing that the subtile, hot, sweet Spirits of Wine and Ale, (and those procuring strength to the heart,) when they are freed from all moisture by Distillation, and con-centred by Rectification; effect ten fold more than if they had still remained with their humidites.
That thou mayest understand the thing more clearly, well weigh thou Grapes, Bread-corn, or the Fruits of Trees, which we eat in that substance as the trees bring them forth unto us: and they afford us a nourishment, but not such a one, as their juice being pressed out, and separated from its dreggs, and by fermentation reduced into a clear and sweet drink.
If necessity compell, Bread corn may be used for nourishment as it is, yet not so well as when it is separated from its husks, being changed into meal, and reduced by water into a mass or lump, and Salt and Leaven added, and by fire concocted or digested into Bread of the best Savour. By the same reason Bread-corn being boiled in fair water yields a potion indeed somewhat better than the water it self, but if it be artificially handled, and boyled up into Ale or Bear, the husks are separated from the more pure juice, the which afterwards by fermentation, separates many dreggs from it, and arrives to a more noble nature, yielding a sweeter and better drink. But if the same juice be after that brought by distillation into a greater purity, and con-centred together by rectifying, that the virtues thereof may come into a narrow compass, (because it is a meer fire) it will exercise far greater virtues, than gross Bread-corn which wants a power of exercising so great virtues.
So also doth it succeed with con-centrated Salts, to wit, when the dreggs are separated from them by the help of art, and the more pure parts converted, and con-centred into a fiery substance, performing effects of great moment in Alchymy. But that Salts do commonly destroy metals, as well by a moist as a dry way, is known to every Barber, and persons of no reputation. But after what manner metals being destroyed may be reduced into more noble bodies than they were before, there hath been none hitherto (who being skilled in that artifice or craft) that have not hid it with the greatest care. Hence it hath come to pass, that nothing of profit hath been perceived from metallick transmutations, and Alchymy it self hath been made a mock of by the most unskilfull rout of ignorant ones, as if it were most false, and at the farthest distance from truth.
That this doubt therefore may be taken away, and the truth it self may be more evidently placed in our view, I have resolved in my mind, by God’s assistance, to place before the eyes of the whole world, a true and profitable transmutation of metals, by a clear description, and to assert the certainty of so many writings set forth by such men, by the most true experiments, so that every one that is seasoned but even with a light or small knowledge of the fire, may by an easy business hereafter obtain some profit from them. But I will first treat of common and crude Salts, and then of the simple Spirits of those, and at length of their con-centred Spirits and Fires, which we have taught to extract out of them.
But before I attempt to describe and assert this kingly and noble art, I have been led first to shew the cause why some places do occur in the description of the same, wherein words are omitted, and signs or blanks reposed instead of the same.
Indeed this was therefore done, that the art may be concealed from the unworthy, and they in all respects to be driven from the same, and may be made known onely to Adeptists, and the Sons of Art.
Besides also that all secrets may not in all places, and without difference be divulged, but that the chief things thereof may be preserved for friends, lest they be trodden under foot, and broken to pieces by the unworthy, but that they may be left to friends as it were a certain secret stroak, and that an unknown one to others, for to fight successfully.
I therefore earnestly require of every one by a friendly Petition that he be not suddenly angry, if he be not able clearly to perceive, by the sharpness of his wit, all those things which I propose, but rather let him consider that they are not written for him, but for others; by whose capacity they can be perceived. Neither is it altogether necessary that all do know all things, neither also would it be of concernment if friends and enemies attain all those things in their understanding alike, without any difference, which I here openly produce by my descriptions; it is sufficient that some onely, and indeed those that are worthy may clearly and knowingly possess the same, and testifie the truth.
As I have already a little before, and also in other places of my writings, evidently enough demonstrated that Salts, or the spirits of Salts, are in the earth, or out of the earth a universal Agent, promoting the maturation or ripening of metals: So here I again firmly affirm the same thing, and do say, that by Salts the gross bodies of metals are destroyed, and trans-changed into more noble metals, and that indeed after divers manners, and that more easily or difficultly as any one shall be more or less conversant in Chymical labours.
I will hear God willing make manifest all things, yet not to every one, but to the worthy onely; and that indeed after the manner of a Clock or Watch-maker, who taking some Clock or Watch in pieces, do lay up all the parts thereof in some place without any order; the which he that is unskilfull in the art, shall never again compose and reduce into order. But another who before hath handled that art, will by an easie labour again conjoyn all those parts, and reduce them into the former body of a Clock or Watch.
All those therefore who have experienced the foregoing labours to be perfected by the fire, shall by these my descriptions easily dispatch or accommodate themselves in future things, not easie to be understood by the rout of ignorant persons which have made no experiments in the fire; who will in vain look into those things which I have written; no otherwise than as if any one being plainly unskilfull in reading and writing, should behold written letters, and knows not what they signifie, or what argument they may contain: Such a man if he would be angry with the writer, should he not do him much injury, because as being far remote from the fault of that ignorance which hinders him, whereby he cannot read these letters which he had never learned to read.
The same thing must be understood concerning my writings, which are openly published, not for the sake of any one, but onely of those who have first learned to understand those kind of writings.
But that I may set upon the thing it self, and may teach the amendment of metals for the better, and shew the very foundation of the whole business, I say, that a true changing of them is attempted in vain, unless they are first destroyed, and wholly slain. A grain of Wheat, as Christ himself saith, will never increase or multiply, unless it first putrifies in the earth. If therefore metals ought to be destroyed by Putrefaction, that must needs be done by the help of Salts, according to the truth of the Philosophers Maxim: the corruption of one thing, is the generation of another. The death of one thing, is the life of another. Since therefore metals must die, it must needs be that death be brought on them by enemies, or contrary things, because nothing in natural or artificial things dieth, unless it be slain by its own enemy.
Since metals therefore ought to be destroyed, and killed by their enemies; it is of necessity that they are invaded, tortured, and so long vexed by the same, untill the Agent as the stronger part, be overcome by the Patient as the weaker part; that it be slain by it, [or rather the Patient be overcome by the Agent,] and be translated into a better nature, in which action the Patient ought not to depart from the Agent, but to be tortured with an un-intermitting torment.