Chapter II: Front Matter (2)

But that thou maist the more easily conceive what this second matter is, I will describe the vertues of it, by which thou maist know it. And first of all know, that Nature is divided into three Kingdoms; two of them are such that either of them can subsist of it self, if the other two were not; there is the Minerall, Vegetable, and Animall Kingdom. The Minerall can subsist of it self, although there were no man in the world, nor tree, or herb. The Vegetable likewise, although there were no Metall, nor Animall, can stand by it self: these two are of one made by one: But the third hath life from the other two which wee have mentioned, without which it could not subsist, and is more noble and excellent then those two, as also it is the last of the three, and rules over the other: because alwaies vertue, or excellency ends in a third thing, and is multiplyed in the second. Dost thou see in the Vegetable Kingdom? The first matter is an herb, or a tree, which thou knowest not how to make, Nature alone makes it: In this Kingdom the second matter is Seed, which thou seest, in this the hearb, or the tree is multiplyed. In the Animall Kingdome the first matter is a beast, or a man, which thou knowest not how to make; but the second matter or the sperm, in which they are multiplyed, thou knowest. In the Minerall thou knowest not how to make a Metall, and if thou braggest that thou canst, thou art a foole, and a lyar, Nature makes that, and although thou shouldst have the first matter, according to the Philosophers, yet it would bee impossible for thee to multiply that Centrall salt without Gold: Now the seed of Metalls is known only to the sons of Art. In Vegetables the seed appears outwardly; the reins of its digestion is warm aire. In Animalls the seed appears inwardly, and outwardly; the reins of its digestion are the reins of a Male. Water in Mineralls is the seed in the Center of their heart, and is their life: the reins of its digestion is fire. The receptacle of the Vegetable seed is the earth: the receptacle of the seed Animal is the womb of the female: the receptacle of water, which is the Minerall seed, is aire. And those are the receptacles of seeds, which are the congealations of their bodies: that is their digestion, which is their solution: that is their putrefaction which is their destruction. The vertue of every seed is to join it self to every thing in its own Kingdome, because it is subtill, and is nothing else but aire, which by fatnesse is congealed in water: It is known thus, because it doth not mixe it self naturally to any thing out of its own Kingdome: it is not dissolved, but congealed, because it doth not need dissolution, but congealation. It is necessary therefore that the pores of the body be opened, that the sperme may be sent forth, in whose Center the seed lyes, which is aire: that when it comes into its due matrix, is congealed, and congeals what it finds pure, or impure mixed with what is pure. As long as the seed is in the body, the body lives, when it is all consumed the body dies; also all bodies after the emission of seed are weakned: experience likewise testifies that men which give themselves over too much to venery become feeble, as trees, that bear too much fruit, become afterwards barren. The seed therefore, as oftentimes hath been repeated, is a thing invisible; but the sperme is visible, and is almost a living soule; it is not found in things that are dead: It is drawn forth two wayes, pleasantly, and by force: But because wee are in this place to treat of the vertue of it onely, I say that nothing is made without seed: all things are made by vertue of seed: and let the sons of Art know, that seed is in vain sought for in trees that are cut off, or cut down, because it is found in them only that are green.

_THE EIGHTH TREATISE._

_How by Art Nature works in Seed._

All seed is nothing worth of it self, if it be not either by Art, or Nature put into its proper matrix. And although seed be of it self more noble then every creature, yet the matrix is the life of it, & makes the sperm, or corn to putrefie, and causeth a congealation of the pure point, and also by the heat of its body nourisheth it, and makes it grow: and this is done in all the foresaid Kingdomes of Nature; and is done naturally by months, years, and ages. But that is a witty Art, that can shorten any thing in the Minerall, and Vegetable Kingdome, but not in the Animall: in the Minerall Kingdome it perfects that, which Nature could not, by reason of the crude air, which with its vehemency filled the pores of every body; not onely in the bowells, but also in the superficies of the earth. As I have already said in the foregoing Chapters. But that this may bee the more easily understood, I will adde hereunto, that the Elements striving amongst themselves send forth their seed into the Center of the earth, as into their reins; but the Center by help of motion sends it into its Matrix. Now the Matrixes are innumerable, as many Matrixes, as places, one purer then other, and so almost _in infinitum_. Know therefore, that a pure Matrix will afford a pure conception in its own likenesse: As for example, in Animalls there are Matrixes of Women, Cowes, Mares, Bitches, and the like. So in the Minerall, and Vegetable Kingdomes, there are Metalls, Stones, Salts; for the Salts in these two Kingdomes are to bee considered of, as also their places, according to more or lesse.

_THE NINTH TREATISE._

_Of the Commixtion of Metalls, or the drawing forth their seed._

We have spoken of Nature, of Art, of the Body, of Sperm, and of Seed, now let us descend to Praxis, _viz._ how Metalls ought to be mixed together, and what their correspondency, or agreement is one with another. Know therefore that a Woman doth not vary from a Man; both are bred of the same Seed, and in one Matrix, there was nothing besides digestion, and that the Matrix had in it purer bloud, and salt: so Silver is made of the same Seed as Gold is, and in the same Matrix; but the Matrix had more water in it then digested blood, according to the season of the Moon in the heavens. But that thou maist the more easily imagine with thy self how Metalls couple together, that their Seed may be sent forth, and received; behold and see the heavens, and the spheres of the Planets: thou seest that _Saturne_ is placed the uppermost, or highest, next to that _Iupiter_, then _Mars_, then _Sol_, or the Sun, then _Venus_, then _Mercury_, and last of all _Luna_, or the Moon. Consider also that the vertues of the Planets doe not ascend, but descend: Experience teacheth as much, _viz._ that of _Venus_, or Copper is not made _Mars_, or Iron, but of _Mars_ is made _Venus_, as being an inferiour sphere: So also _Iupiter_, or Tin is easily changed into _Mercury_ or Quicksilver, because _Iupiter_ is the second from the firmament, and _Mercury_ the second from the earth: _Saturne_ is the first from the heavens, and _Luna_ the first from the earth: _Sol_ mixeth it self with all, but is never bettered by its inferiors. Now know that there is a great agreement betwixt _Saturne_, or Lead, and _Luna_, or Silver, in midst of which the Sun is placed: as also betwixt _Iupiter_ and _Mercury_, in midst of which _Sol_ is also placed: and in the same manner betwixt _Mars_ and _Venus_, which also have _Sol_ placed in the midst of them. Chymists know how to change Iron into Copper without Gold: they know also to make Quicksilver out of Tin: and there are some that make Silver out of Lead: But if they knew by these mutations to give or minister to them the nature of Gold, they would certainly find out a thing more pretious then any treasure. Wherefore I say we must not bee ignorant what Metalls are to be joined to each other, whose nature is agreable one to the others. Moreover there is granted to us one Metall, which hath a power to consume the rest, for it is almost as their water, & mother: yet there is one thing, and that alone, the radicall moisture, _viz._ of the Sunne, and Moon that withstands it, and is bettered by it; but that I may disclose it to you, it is called Chalybs, or Steel. If Gold couples eleven times with it, it sends forth its seed, and is debilitated almost unto death; the Chalybs conceives, and bears a son, more excellent then his father: then when the Seed of that which is now brought forth is put into its own Matrix, it purifies it, and makes it a thousand times more fit, and apt to bring forth the best, and most excellent fruits. There is another Chalybs, which is like to this, created by it selfe of Nature, which knows how to draw forth by vertue of the sun beams (through a wonderfull power, and vertue) that which so many men have sought after, and is the beginning of our work.

_THE TENTH TREATISE._

_Of the Supernaturall Generation of the Son of the Sun._

Wee have treated of things, which Nature makes, and which God hath made; that the Searchers of Art might the more easily understand the possibility of Nature. But to delay no longer, I will now enter upon the Manner, and Art how to make the Philosophers stone. The Philosophers stone, or tincture is nothing else, but Gold digested to the highest degree: For vulgar Gold is like an herb without seed, when it is ripe it brings forth seed; so Gold when it is ripe yeelds seed, or tincture. But, will some ask, Why doth not Gold, or any other Metall bring forth seed? the reason given is this, because it cannot bee ripe, by reason of the crudity of the air, it hath not sufficient heat, and it happens, that in some places there is found pure Gold, which nature would have perfected, but was hindred by the crude aire. As for example, wee see that Orenge trees in _Polonia_ doe indeed flourish as other trees; in _Italie_, and elsewhere, where their naturall soil is, they yeeld, and bring forth fruit, because they have sufficient heat; but in these cold places they doe otherwise, for when they begin to ripen, they are at a stand, because they are oppressed with cold; and so in these places we never have their fruit naturally: but if at any time Nature be sweetly, and wittily helped, then Art may perfect that, which Nature could not. The same happens in Metalls: Gold may yeeld fruit, and seed, in which it multiplyes it self by the industry of the skilfull Artificer, who knows how to exalt Nature, but if he will attempt to do it without Nature, he will be mistaken. For not only in this art, but also in every thing else, we can doe nothing but help Nature; and this by no other medium then fire, or heat. But seeing this cannot be done, since in a congealed Metallick body there appear no spirits; it is necessary that the body be loosed, or dissolved, and the pores thereof opened, whereby Nature may work. But what that dissolution ought to be, here I would have the Reader take notice, that there is a twofold dissolution, although there be many other dissolutions, but to little purpose; there is onely one that is truely naturall, the other is violent, under which all the rest are comprehended. The naturall is this, that the pores of the body bee opened in our water, whereby the seed, that is digested, may bee sent forth, and put into its proper Matrix: Now our water is heavenly, not wetting the hands, not vulgar, but almost rain water: The body is gold, which yeelds seed; our Lune or Silver, (not common Silver) is that which receives the seed of the gold: afterwards it is governed by our continual fire, for seven months, and sometimes ten, untill our water consume three, and leave one; and that _in duplo_, or a double. Then it is nourished with the milk of the earth, or the fatnesse thereof, which is bred in the bowells of the earth, and is governed, or preserved from putrefaction by the salt of Nature. And thus the infant of the second generation is generated. Now let us passe from the Theorie to the Praxis.

_THE ELEVENTH TREATISE._

_Of the Praxis, and making of the Stone, or Tincture by Art._

Through all these foregoing Chapters, our discourse of things hath been scattered by way of examples, that the Praxis might be the more easily understood, which must be done by imitating Nature after this manner——

Take of our earth, through eleven degrees, eleven graines, of our Gold, and not of the vulgar one grain, of our Lune, not the vulgar, two grains: but be thou well advised, that thou takest not common Gold, and Silver, for these are dead, take ours which are living: then put them into our fire, and let there be made of them a dry liquor; first of all the earth wil be resolved into water, which is called the Mercury of Philosophers; and that water shall resolve those bodies of Gold, and Silver, and shal consume them so, that there shall remain but the tenth part with one part; and this shall be the radicall moisture of Metalls. Then take water of salt-nitre, which comes from our earth, in which there is a river of living water, if thou diggest the pit knee deep, therefore take water out of that, but take that, which is cleer; upon this, put that radicall moisture; and set it over the fire of putrefaction, and generation, not on such a one as thou didst in the first operation: govern all things with a great deale of discretion, untill colours appear like a Peacocks tail; govern it by digesting it, and be not weary, untill these colours be ended, and there appear throughout the whole one green colour, and so of the rest; and when thou shalt see in the bottome ashes of a fiery colour, and the water almost red, open the vessel, dip in a pen, and smeare some Iron with it, if it tinge, have in readinesse that water, which afterwards I shall speak of, and put in so much of that water as the cold aire was, which went in, boil it again with the former fire, untill it tinge again. So far reached my experience, I can doe no more, I found out no more. Now that water must be the menstruum of the world, out of the sphere of the Moon, so often rectified, untill it can calcine Gold: I have been willing here to discover to thee all things; and if thou shalt understand my meaning sometimes, and not the letter, I have revealed all things; especially in the first, and second work. Now it remains that we speak next of the fire. The first fire, or of the first operation is a fire of one degree, continuall, which goes round the matter; the second is a naturall fire, which digests, and fixeth the matter: I tell thee truely that I have opened to thee the governance, or rules of the fire, if thou understandest Nature: The vessell remains yet to be spoken of. It must be the vessel of Nature, and two are sufficient; the vessell of the first work must be round; but in the second a glasse, a little lesse like unto a viall, or an egge. But in all these know, that the fire of Nature is but one, and if it works variously, it is by reason of the difference of places. The vessell therefore of Nature is but one; but wee for brevities sake use a couple: the matter is one, but out of two substances. If therefore thou wilt give thy mind to make things, consider first things that are already made; if thou canst not reach, or understand things presented to thy eyes, much lesse things that are to be made, and which thou desirest to make. For know that thou canst create nothing, for that is proper to God alone, but to make things, that are not perceived, but lye hid in the shadow, to appear, and to take from them their vaile, is granted to an intelligent Philosopher by God through Nature. Consider, I beseech thee, the simple water of a cloud: who would ever beleeve that that contains in it selfe all things in the world, hard Stones, Salts, Aire, Earth, Fire, when as yet of it selfe it seems to be simple? What shall I say of the Earth, which contains in it Water, Fire, Salts, Aire, and of it self seems to be but meer earth? O wonderfull Nature, which knows how to produce wonderfull fruits out of Water in the earth, and from the Aire to give them life. All these are done, and the eyes of the vulgar doe not see them; but the eyes of the understanding, and imagination perceive them, and that with a true sight. The eyes of the wise look upon Nature otherwise, then the eyes of common men. As for example, the eyes of the vulgar see that the sun is hot; but the eyes of Philosophers on the contrary see it rather to bee cold, but its motion to be hot. The acts and effects of it are understood through the distance of places. The fire of Nature is one and the same with it: for as, the Sun is the Center amongst the spheres of the Planets; and out of this Center of the heaven it scatters its heat downward by its motion; so in the Center of the earth is the sun of the earth, which by its perpetuall motion sends its heat, or beams upward to the superficies of the earth. That intrinsecall heat is far more efficacious then this Elementary fire; but it is allayed with an Earthy water, which from day to day doth penetrate the pores of the earth, and cooles it: So the Aire doth temper, and mitigate the heavenly Sun, and its heat, for this aire doth day after day fly round the world: and unlesse this were so, all things would be consumed by so great a heat, neither would any thing be brought forth. For as that invisible fire, or Centrall heat would consume all things, if the water coming betwixt did not prevent it; so the heat of the Sun would destroy all things; if the Aire did not come betwixt. But how these Elements work one with another, I will briefly declare. In the Center of the earth is the Centrall Sun, which by its own motion, or of its firmament doth give a great heat, which extends it self even to the superficies of the earth. That heate causeth aire after this manner. The Matrix of aire is water, which bringeth forth sons of its own nature, but unlike, and far more subtill then it selfe; for where the water is denyed entrance, the aire enters: when therefore that Centrall heat, which is perpetuall, doth act, it makes water distill, and be heated, and so that water by reason of the heat is turned into aire, upon this account it breaks forth to the superficies of the earth, because it will not suffer it self to be shut in: then when it is cold, it is resolved into water. In the mean time it happens also that in opposite places not only air but water goes out; so you see it is, when black clouds are by violence carried up into the aire: for which thing take this as a familiar example. Make water hot in a pot, and thou shalt see that a soft fire causeth gentle vapours, and winds; but a strong fire maketh thick clouds appear. Just in the same manner doth the Centrall heat worke; it lifts up the subtill water into aire, that which is thick by reason of its salt or fatnesse, it distributes to the earth, by meanes of which divers things are generated, that which remaines becomes stones, and rocks. But some may object, if it were so, it would be done constantly, but oftentimes there is no wind at all perceived. I answer, if water be not poured violently into a distillatory vessell, there is made no wind, for little water stirs up but little wind: you see that thunders are not alwaies made, although there be rain, and wind; but only when by force of the aire the swelling water is carried to the sphere of the fire; for fire will not indure water. Thou hast before thine eyes an example, when thou pourest cold water into a hot furnace, from whence a thundering noise is raised. But why the water doth not enter uniformly into those places, and cavities, the reason is, because these sorts of vessells, and places are many; and sometimes one cavity by blasts, or winds drives away from it self water for some dayes, and months, untill there be a repercussion of the water again: As wee see in the sea, whose waves are moved and carryed a thousand miles, before they find, or meet with a repercussion to make them return back; but to return to our purpose. I say that Fire, or Heat is the cause of the motion of the Aire, and the life of all things; and the Earth is the Nurse of all these things, or their receptacle. But if there were not Water to coole our Earth, and Aire, then the Earth would be dryed, for these two reasons, _viz._ by reason of the Motion of the Centrall Sun, and heat of the Celestiall: Neverthelesse it happens sometimes in some places, when the pores of the earth are obstructed, that the humidity, or water cannot penetrate, that then by reason of the correspondency of the Celestiall, and Centrall Sun (for they have a magnetick vertue betwixt themselves) the earth is inflamed by the Sun: so that even sometimes there are made great chops, or furrows in the earth. Cause therefore that there be such an operation in our earth, that the Centrall heat may change the Water into Aire, that it may goe forth into the plaines of the world, and scatter the residue, as I said, through the pores of the earth; and then contrariwise the Aire will be turned into Water, far more subtill then the first Water was: and this is done thus, if thou givest our old man Gold, or Silver to swallow, that he may consume them, and then hee also dying may be burnt, and his ashes scattered into water, and thou boil that water untill it be enough, and thou shalt have a medicine to cure the leprosie. Mark, and be sure that thou takest not cold for hot, or hot for cold, but mixe natures with natures, and if there be any thing that is contrary to nature (for Nature alone is necessary for thee) separate it, that Nature may be like Nature. Doe this by fire, and not with thy hand: and know that if thou dost not follow Nature, all is in vain: and here I have spoken to thee through the help of God, what a father should speak to his son; Hee which hath ears let him heare, and he which hath his senses, let him set his mind upon what I say.

_THE TWELFTH TREATISE._

_Of the Stone, and its vertue._

In the foregoing Treatises it hath been sufficiently spoken concerning the production of Naturall things, concerning the Elements, the First matter, and Second matter, Bodies, Seeds, and concerning the Use and Vertue of them: I wrote also the Praxis of making the Philosophers Stone. Now I will discover so much of the vertue of it, as Nature hath granted to me, and experience taught me. But to comprehend the argument of all these Treatises briefly, and in few words, that the Reader which fears God may understand my mind and meaning, the thing is this. If any man doubt of the truth of the Art, let him read the voluminous writings of ancient Philosophers, verified by reason, and experience; whom wee may deservedly give credit to in their own Art: but if any will not give credit to them, then we know not how to dispute with them, as denying principles: for deaf, and dumbe men cannot speak. What prerogative should all things in this world have before Metalls? Why should these alone by having seed without cause denyed to them, be excluded from Gods universall blessing of multiplication, which holy writ affirms was put in, and bestowed on all created things presently after the world was made? Now if they have Seed, who is so sottish to think that they cannot bee multiplyed in their Seed? The Art of Alchymie in its kind is true, Nature also is true, but the Artificer is seldome true: there is one Nature, one Art, but many Artificers. Now what things Nature makes out of the Elements, she generates them by the will of God out of the first matter, which God onely knowes: Nature makes and multiplies those things of the second matter, which the Philosophers know. Nothing is done in the world without the pleasure of God, and Nature. Every Element is in its own sphere; but one cannot be without the other; one lives by vertue of the other, and yet being joined together they doe not agree; but Water is of more worth then all the Elements, because it is the mother of all things: upon this swims the spirit of Fire. By reason of Fire Water is the first matter, _viz._ by the striving together of Fire, and Water, and so are generated Winds, and Vapours apt, and easy to bee congealed with the earth, by the help of the crude aire, which from the beginning was separated from it. And this is done without cessation, by a perpetuall motion; because fire, or heat is stirred up no otherwise then by motion, which thing you may easily conceive by a Smith filing Iron, which through vehement motion waxeth hot in that manner, as if it were heated in the Fire. Motion therefore causeth heat, heat moves the water, the motion of the water causeth aire, the life of all living things. Things therefore grow after this manner (as I said before) _viz._ out of water; for out of the subtill Vapour of it, subtil and light things proceed; out of the oylinesse of it, things that are heavy, and of greater price; but of the salt things far more excellent then the former. Now because Nature is sometimes hindred, that it cannot produce pure things; seeing the Vapour, Fatnesse, and Salt are fouled or stained, and mixe themselves with the places of the earth: Moreover, experience teacheth us to separate the pure from the impure. Therefore if thou wilt have Nature be bettered, or mended in her actings, dissolve what body you please, and that which was added or joined to Nature, as heterogeneous, separate, cleanse, joine pure things with pure, ripe to ripe, crude to crude, according to the poise of Nature, and not of Matter. And know that the Centrall salt Nitre doth not receive more of the Earth then it hath need of, whether it be pure or impure: but the fatnesse of the water is otherwise, for it is never to be had pure; art purifies it by a twofold heat, and then conjoins it.

_THE EPILOGUE, or CONCLUSION OF THESE TWELVE TREATISES._

FRIENDLY READER,

I wrote the Twelve foregoing Treatises in love to the sonnes of Art, that before they set their hand to the worke they may know the operation of Nature, _viz._ how she produceth things by her working; lest they should attempt to enter in at the gate without keyes, or to draw water in a sieve: for he laboureth in vain, that putteth forth his hands to labour without the knowledge of Nature, in this sacred and most true Art, he lies in nocturnal darknesse to whom the sun doth not shine, and he is in thick darknesse, to whom after it is night the Moon doth not appeare. Nature hath her proper light, which is not obvious to our eyes; the shadow of Nature is a body before our eyes: but if the light of Nature doth enlighten any one, presently the cloud is taken away from before his eyes, and without any let he can behold the point of our loadstone, answering to each Center of the beams, _viz._ of the Sun and Earth: for so farre doth the light of Nature penetrate, and discovers inward things; of which thing take this for an example. Let a boy that is twelve yeares old, and a girle of the same age, be cloathed with garments of the same fashion, and be set one by the other, no body can know which is the male, or which is the female; our eyes cannot penetrate so far, therefore our sight deceiveth us, and takes false things for true: But when their garments are taken off, and they are naked, that so it may appear what Nature made them, they are easily distinguished by their sexes. Just after the same manner doth our intellect make a shadow of the shadow of Nature; for the naked body of Man is the shadow of the seed of Nature: As therefore mans body is covered with a garment, so also mans nature is covered with the body, which God reserves to himself to cover, or uncover. I could here discourse largely, and Philosophically of the dignity of Man, his Creation and Generation: but seeing they are impertinent to this place, I will passe them over in silence; only I will treat a little concerning the Life of Man. Man was created of the Earth, and lives by vertue of the Aire; for there is in the Aire a secret food of life, which in the night wee call dew; and in the day rarified water, whose invisible, congealed spirit is better then the whole Earth. O holy, and wonderfull Nature, who dost not suffer the sons of Wisdome to erre, as thou dost manifest in the life of man daily! Moreover in these twelve Treatises I have produced so many naturall reasons, that he which is desirous of the art, and feares God, may the more easily understand all things, which through Gods blessing, with my eyes I have seen, with mine own hands have made without any deceit of sophistication: for without the light, and knowledge of Nature, it is impossible to attain to this Art, unlesse it come to any by Gods speciall revelation, or some speciall friend doth privately shew it. It is a thing of little account, yet most pretious, which being divers times described, I doe now again repeat. Take 10 parts of aire, 1 part of living gold, or living silver; put all these into thy vessel; boyle this aire first untill it be water, and then no water. If thou art ignorant of this, and knowst not how to boyl aire, without all doubt thou shalt erre; seeing this is the matter of the ancient Philosophers. For thou must take that, which is, and is not seen, untill it be the Artificers pleasure; it is the water of our dew, out of which is extracted the Salt Petre of Philosophers, by which all things grow, and are nourished: the matrix of it is the Center of the Sun, and Moon, both celestiall, and terrestiall: and to speak more plainly, it is our Loadstone, which in the foregoing Treatises I called Chalybs, or Steel: The Aire generates this Loadstone, and the Loadstone generates, or makes our Air to appear, and come forth. I have here entirely shewed thee the truth; Begge of God that hee would prosper thine undertakings: And so in this place thou shalt have the true, and right explication of _Hermes_, when he saith, that the father of it is the Sun, and its mother the Moon, and that which the wind carryed in its belly, _viz._ _Sal Alkali_, which the Philosophers have called _Sal Armoniacum_, and vegetable, hid in the belly of the _Magnesia_. The operation of it is this, to dissolve the congealed aire, in which thou shall dissolve the tenth part of Gold; seale this up, and work with our fire, untill the air be turned into powders; and there appear (the salt of the world being first had) divers colours. I would have set down the whole processe in these Treatises; but because that, together with the multiplication, is sufficiently set down in the books of _Lullius_, and other old Philosophers; it therefore sufficed me to treat only of the first, and second matter; which is done faithfully, neither do thou ever think that any man living hath done it more cleerly, then I have done it; since I have done it not out of many books but by the labour of my hands, and mine own experience. If therefore thou dost not understand, or beleeve the truth, doe not blame me, but thy self; and perswade thy selfe that God was unwilling to reveal this secret to thee: Be therefore earnest with him by prayer, and with serious meditation read over this book oftentimes, especially the Epilogue of these twelve Treatises: alwaies considering the possibility of Nature, and the actions of the Elements, and which of them is the chiefest in those actions, and especially in the rarefaction of water, or aire, for so the heavens are created, as also the whole world. This I was willing to signifie to thee, as a father to his son. Doe not wonder that I have wrote so many Treatises, for I did not make them for my own sake, seeing I lack not books, but that I might advertise many, that work in fruitlesse things, that they should not spend their costs in vain. All things indeed might have been comprehended in few lines, yea in few words: but I was willing to guide thee to the knowledge of Nature by Reasons, and Examples; that thou mightest in the first place know, what the thing is thou seekest after, whether the first, or second matter, also that thou mightest have Nature, her light, & shadow discovered to thee. Be not displeased if thou meetest sometimes with contradictions in my Treatises, it being the custome of Philosophers to use them; thou hast need of them, if thou understandest them, thou shall not find a rose without prickles. Weigh diligently what I have said before, _viz._ how four Elements distill into the Center of the earth a radicall moisture, and how the Centrall Sun of the earth, by its motion bringeth it forth, and sublimeth it to the superficies of the earth. I have said also that the Celestiall Sun hath a correspondency with the Centrall Sun: for the Celestiall Sun, and the Moon have a peculiar power, and vertue of distilling into the earth by vertue of their beams: for heat is easily joined to heat, and salt to salt. And as the Centrall Sun hath its sea, and crude water, that is perceptible; so the Celestiall Sun hath its sea, and subtill water that is not perceptible. In the superficies the beams of the one, are joined to the beams of the other, and produce flowers, and all things. Therefore when there is raine made, it receives from the aire that power of life, and joins it with the salt-nitre of the earth (because the salt-nitre of the earth is like calcined Tartar, drawing to it self by reason of its drynesse the aire, which in it is resolved into water: such attractive power hath the salt-nitre of the earth, which also was aire, and is joined to the fatnesse of the earth) and by how much the more abundantly the beams of the Sun beat upon it, the greater quantity of salt-nitre is made, and by consequence the greater plenty of Corn grows, and is increased, and this is done daily. Thus much I thought good to signifie to the ignorant of the correspondency, or agreement of things amongst themselves, and the efficacy of the Sun, and Moon, and Stars; for the wise need not this instruction. Our subject is presented to the eyes of the whole world, and it is not known. O our Heaven! O our Water! O our Mercury! O our Salt-nitre abiding in the sea of the world! O our Vegetable! O our Sulphur fixed, and volatill! O our _Caput Mortuum_, or dead head, or feces of our Sea! Our Water that wets not our hands, without which no mortall can live, and without which nothing grows, or is generated in the whole world! And these are the Epithites of _Hermes_ his bird, which never is at rest. It is of very small account, yet no body can bee without it: and so thou hast a thing discovered to thee more pretious then the whole world, which I plainly tell thee is nothing else but our Sea water, which is congealed in Silver, and Gold, and extracted out of Gold, and Silver by the help of our Chalybs, by the Art of Philosophers in a wonderfull manner, by a prudent son of Art. It was not my purpose for some reasons before mentioned in the Preface, to publish this book, but a desire to deserve well of those that are studiously given to liberall, and Philosophical Arts, prevailed with me, that I might hold forth to them, that I bear an honest mind; also that I might declare my self to them, that understand the Art, to be their equal and fellow, and to have attained their knowledge. I doubt not but many men of good consciences, and affections do enjoy this gift of God secretly; these being warned by my example, and dangers are made more cautious, and wise, having that commendable silence of _Harpocrates_. For as often as I would discover my selfe to great men, it alwaies turned to my losse and danger. By this my writing I make my self known to the adopted sons of _Hermes_, I instruct the ignorant, and them that are misled, and bring them back into the right way. And let the heirs of wisdome know, that they shall never have a better way, then that, which is here demonstrated to them; for I have spoken all things cleerly: Only I have not so cleerly shewed the extraction of our Salt Armoniacke, or the Mercury of Philosophers, out of our Sea water, and the use thereof, because I had from the Master of Nature no leave to speake any further, and this only God must reveale, who knows the hearts, and minds of men. He will haply upon thy constant, and earnest prayers, and the frequent reading over of this booke, open the eyes of thy understanding. The vessell, as I said before, is but one from the beginning to the end, or at most two are sufficient: the fire is continuall in both operations; for the sake of which let the ignorant read the tenth, and eleventh Treatise. If thou shalt operate in a third matter, thou shalt effect nothing: they medle with this, whoever work not in our Salt, which is Mercury, but in Herbs, Animals, Stones, and all Minerals, excepting our Gold, and Silver covered over with the sphere of _Saturne_. And whosoever desires to attaine to his desired end, let him understand the conversion of the Elements to make light things heavy, and to make spirits no spirits; then hee shall not worke in a strange thing. The Fire is the Rule, whatsoever is done, is done by Fire; as sufficiently before, so here we have spoken enough by way of Conclusion. Farewell friendly Reader! and long maist thou enjoy these labours of mine, (made good, or verified by mine owne experience,) to the glory of God, the welfare of thine owne soule, and good of thy neighbour.

TO THE SONS of TRVTH:

A Preface To the Philosophicall _ÆNIGMA_, Or _RIDLE_.

SONS of WISDOME,

I have now opened to you all things from the very first rising of the universall fountaine, that there is no more left to be discovered. For in the foregoing Treatises I have sufficiently explained Nature by way of example: I have shewed the Theorie and Praxis, as plainely as it was lawfull. But lest any should complain of my briefnesse, that by reason of it I have omitted something, I will yet further describe to thee the whole Art by way of Ridle, or Ænigmaticall speech; that thou maist see how farre through Gods guidance I am come. The bookes that treat of this Art are infinite; yet thou shalt not find in any of them the truth so much, as it is in this of mine, made known, or discovered unto thee. The reason that encouraged mee to make it so plain, was this, _viz._ Because, when I had discoursed with many men, that thought they understood the writings of Philosophers very well; I perceived that they did explaine those writings far more subtilly then Nature, which is simple and plain, did require: yea all my true sayings did seem to them being profoundly wise, or savouring of high things, to bee of no value and incredible. It hapned sometimes that I would intimate the Art to some from word to word, but they could by no meanes understand mee, not beleeving there was any water in our Sea, and yet they would be accounted Philosophers. Since therefore they could not understand my words, which I delivered by word of mouth, I doe not fear (as other Philosophers were afraid) that any one can so easily understand what I have wrote; It is the gift, I say, of God. It is true indeed, if in the study of Alchymie there were required subtilnesse, and quicknesse of wit, and things were of that Nature as to be perceived by the eyes of the vulgar, I saw that their fancies, or wits were apt enough to find out such things: but I say to you, bee simple, or plaine, and not too wise untill you have found out the secret, which when you have, it will of necessity require wisdome enough to use, and keep it; then it will be easy for you to write many books; because it is easier for him, that is in the Center, and sees the thing, then for him that walks in the Circumference, and only heares of it. You have the second matter of all things most cleerly described unto you: but let mee give you this Caution, that if you would attaine to this secret, know that first of all God is to bee prayed to, then your neighbour is to bee loved: and lastly, doe not fancy to your selves things that are subtill, which Nature knew nothing of; but abide, I say, abide in the plain way of Nature; because you may sooner feel the thing in plainnesse, or simplicity, then see it in subtilty. In reading therefore my writings doe not stick in the letter of them, but in reading of them consider Nature, and the possibility thereof. Now before you set your selves to work, consider diligently what it is you seek, and what the scope, and end of your intention is: for it is much better to learn by the brain, and imagination, then with labour, and charges. And this I say to you, that you must seek for some hidden thing, out of which is made (after a wonderfull manner) such a moisture, or humidity, which doth dissolve Gold without violence, or noise, yea so sweetly, and naturally, as ice doth melt in warme water: if you find out this, you have that thing, out of which Gold is produced by Nature: and although all Metalls, and all things have their originall from hence, yet nothing is so friendly to it as Gold; for to other things there sticks fast some impurity, but to Gold none, besides it is like a Mother unto it. And so finally I conclude; if you will not be wise, and wary by these my writings, and admonitions, yet excuse mee who desire to deserve well of you: I have dealt as faithfully as it was lawfull for mee, and as becomes a man of a good conscience to doe. If you ask who I am, I am one that can live any where: if you know mee, and desire to shew your selves good and honest men, you shall hold your tongue: if you know mee not, doe not enquire after mee, for I will reveale to no mortall man, whilest I live, more then I have done in this publick writing. Beleeve mee, if I were not a man of that ranke and condition as I am, nothing would be more pleasant to mee then a solitary life, or with _Diogenes_ to lie hid under a tub: for I see all things that are to be but vanity, and that deceit, and covetousnesse are altogether in use, where all things are to be sold, and that vice doth excell vertue. I see the better things of the life to come before mine eys. I rejoice in these. Now I doe not wonder, as before I did, why Philosophers, when they have attained to this Medicine, have not cared to have their dayes shortned; because every Philosopher hath the life to come set so cleerly before his eyes, as thy face is seen in a glasse. And if God shall graunt thee thy desired end, then thou shalt beleeve mee, and not reveal thy self to the world.

THE PARABLE, OR _PHILOSOPHICALL RIDLE_.

Added by way of Conclusion, and Superaddition.