this Science to search except he know the beginning of true nature and her government which being known he needeth not many things but one thing nor doth it require great charges because the Stone is one the Medicine one the Vessell one the Government one and the disposition one c. And let this suffice from your faithfull unknowne friend H. P. The Smaragdine Table of Hermes Trismegistus of Alchymy The words of the Secrets of Hermes which were written in a Smaragdine Table and found betweene his hands in an obscure Vault wherein his body lay buried IT is true without leasing certaine and most true that which is beneath is like that which is above and that which is above is like that which is beneath to worke the Miracles of one thing and as all things have proceeded from one by the mediation of one so all things have sprung from this one thing by adaptation His Father is the Sun his Mother is the Moone the Winde bore it in her belly the Earth is his Nurse the Father of all the Telesme of this world is heere his force and power is perfect if it be turned into Earth Thou shalt seperate the Earth from the Fire the thin from the thick and that gently with great discretion It ascendeth from Earth into Heaven and againe it descendeth into the Earth and receiveth the power of the Superiours and Inferiours So shalt thou have the Glory of the whole World all obscurity therefore shall fly away from thee This is the mighty power of all power for it shall overcome every subtle thing and pierce through every sollid thing so was the World created Heere shall be marvellous adaptations whereof this is the meane therefore am I called Hermes Trismegistus or the thrice great Interpreter having three parts of the Philosophy of the whole World that which I have spoken of the operation of the Sun is finished Here endeth the Table of Hermes A Treatise written by Alphonso King of Portugall concerning the Philosophers Stone FAme brought to my knowledge that in the Land of Aegypt there lived a Learned man that foretold things to come hee judged by the Stars and the motions of the Heavens those things which Time was to bring forth which were by him before understood A desire of knowledge carried my affection my pen my tongue with great humility I prostrated the height of my Majesty such power hath passion upon man With intreaty and my speciall Letters unto him I sent for him by my Messengers promising him with a sound affection great reward both in goods and money The wise man answered mee with much curtesie I know you are a great King and that neither presents nor the Law of silver nor gold nor any thing of great value but meerly out of affection I will serve you for I doe not seek that which is too much for mee and therfore I seeke not after yours but you I sent the best of my Ships which being arrived at the port of Alexandria the Doctor Astrologer came aboard and was brought to mee curteous with love for having knowne his great worth by understanding the motions of the Sphears I alwayes held him in that esteeme and love which is due to a Learned man The Stone which is called the Philosophers he could make he taught it mee and wee made it together And afterwards I made it alone by which meanes my Riches increased much and seeing that I was able to doe such a thing and that divers wayes which alwayes produced the same thing I will propound unto you the most easie and therefore the most excellent and principall I had a Library of Books of the Workes of Men of many Nations but I in this businesse did esteeme neither the Caldeans neither the Arabians though a diligent people nor the Aegyptians Assyrians but those of the East which inhabite the Indies and the Saracens did my worke and so well that they have honoured our Westerne parts The present time makes mee to know a sound and true judgement because thou shouldst give credit or beliefe to it doe not conceive that I have lied in any point That which I look after is not to bury in oblivion the great worth that was in him my Master but I will not give such an Empire to any man but to him that is Learned Now to unriddle this mystery and to propose truthes in ciphers though they are obscure yet by them you may learne and shall find they are no vaine things and if thou commest to understand this great Mystery have it not in thy ordinary conversation but leave it in the same cipher of this impression if thou understandest how to explaine it This Matter by wise men is called by divers names and this matter which to the unwise seemes to bee something to them is nothing and its nature being equally moist and dry that it will not give one without another which is a singular thing to have two such different natures meet together in one The drie is there in a supreame degree the moist likewise calls for a supream Authority the hot and cold fight there together and are contayned there likewise in a supreame degree and from that equality comes the name of each of these severally according to the quality and though the moist be joyned with the dry yet each of them retaines its owne name Our Hermes tells us that it is Heaven and Earth but others call it Man and Wife and out of their mariage they make other Riddles which serve for a light to the infirme Globe and from thence are called by some Water or Earth others the cold which is inclosed in heat so much the wise may understand The ancient Chaos according to my judgement was knit together by the fowre Elements This composition is the like when the division comes to bee made the Heaven and the Earth comes to bee a fift Essence of all for this matter is of that kinde that it composeth all things In this matter are found united the four Elements in equall parts so that if one walk or move the others doe the like for by one the others are conducted so much are they equall in their duties one to another and where can you hope to find a better thing amongst all Animals then that which is so much approved by all wise men Take the Learned Philosophers Mercury and let it bee purged from its malignancy and foule quality for it cannot be too cleane and see that the weight be equall with twelve ounces of the sayd composition and then put it into a glasse bottle for no mettall else is fit for it And the forme of the glasse must be of the forme of the Sphere with a long neck and no thicker then can bee grasped with a large hand and the length of the necke not above a span and no wider then the Aegyptian seale may cover its mouth This you must put into an earthen pot
be done and put the fire to it as you did formerly till it bee congealed also and proceed so long in it till all the matter be congealed And know that Philosophers for the generallity have concealed the Congelation in their books and none of them as far as we can finde have disclosed it only Larikalix who hath composed it into many Chapters and produced it in the German tongue without any alteration which he revealed unto me without any reservation or deceit CHAP. 29. Calcination HAving treated of Congealation and Fixation now we come to the Calcination We take the known matter and put it into an Urinall and set a head upon it luting it well set it in the Oven of ashes make a continued great fire for a sennight then that which is not fix riseth into the Alimbeck which wee call Hermes his bird and that which remaines in the bottome of the glasse is like ashes or sifted earth called the Philosophers Earth out of which they make their foundation and out of it they make their increase or augmentation through heat and moystness this earth is composed of foure Elements but are not contrary one to another for their contrariety is changed or reduced to an agreement unto an uniforme nature then we take the moyst part reserve it apart to a further use which afterward must be put to it as you shall heare We take this earth or ashes which is a very fixed thing and put it into a strong earthen pot unto which we lute its lid and set it in a calcining Oven that the fire may beat on it above and below and that fire we continue for three dayes so that the pot is alwayes red hot we make of a stone a white calx and the things which are of water and earth-nature are of fire's nature for every calx is of a fires nature which is hot and dry CHAP. 30. Subtiliation of the foure Elements into the fifth essence VVEE have spoken of Calcination in which we have brought things to the highest subtility namely to fire's nature now we must further subtiliate the foure Elements we take a little quantity of this Calx viz. if we have 100 pounds we keep no more than the fourth part the other we set into dissolution with a good deale of fresh mercury even as we had done formerly and so follow from Chapter to Chapter from time to time as formerly hath been proceeded in CHAP 31. Changing Fire into Water NOw my dearest that you may change the fix into a volatile thing that is Fire into Water know that that which was of sire's nature is now become the nature of water and that which was fix is now become volatile and being made very subtile then we take 1. p. of this water and put it to the reserved Calx and we adde as much of the water unto that it go over it two or three fingers breadth over the Calx then we put fire under for three dayes long thus it congealeth sooner than at first for Calx is hot and dry and sucks in the humidity greedily this Congelation must be continued till it be quite congealed afterward we calcine it as formerly being quite calcined it is called the quintessence because it is of a more subtile nature than Fire and because of the transmutation formerly made CHAP. 32. The Philosophers Examples ALL this being done then our medicine is finish'd and nothing but the ingression is wanting that the matter may have an ingresse into imperfect mettalls Plato and many other Philosophers begun this worke againe with dissolving subliming or subtiliating congealing calcining as at first and that medicine which we call a ferment transmutes Mercury into its nature in which it is dissolved and sublimed Philophers say our medicine transmutes infinitely imperfect mettals and say that he which attaineth once to the perfection of it hath no more need of it to make any more but they speake it mystically in their expressions CHAP. 33. How our medicine transmuteth mettalls into Sol and Luna KNowing that our medicine converteth imperfect mettalls into Sol and Luna according to the nature and forme of the matter out of which it is made therefore know that wee now at second time say that this our medicine is of that nature that it transmuteth converts divideth asunder like fire and is of a more subtile nature than fire for it is of a nature of the quintessences as we sayd before therefore it converts Mercury into its nature seeing our medicine is of a converting nature as our body converts Mercury into its nature which is an imperfect body or mettall and the grossenesse of mettall it turneth into ashes or powder therefore our medicine is of a dividing separating nature as you see fire doth not turn all the world into its nature but only that which is of its nature and the rest it turneth to ashes CHAP. 34. Reason why a Spirit is made of a Body VVEE shewed by reall reason how a body is turned into a spirit and againe a spirit is turned into a body viz. out of a fixed this is made a volatile and of a volatile a fixed thing the earth is turned to water and aire and the aire into fire and the fire to an earth the earth into a fire and the fire is turned to aire and the aire is turned into water and the water is become an earth Now the earth which was of fire's nature is brought to the nature of quintessence Thus we have spoken of all the wayes of transmuting perform'd through heat and moystnesse and have made out of dry a moyst thing and out of the moyst a dry one otherwise natures which are of severall motions and of severall mansions could not be brought to one uniforme thing if one should bee turned in the others nature CHAP. 35. Accomplishment of Philosophers sayings WEE having brought the matter to the abovesayd points then have we done and wrought according to the Philosophers sayings when they say in their Books Rising from the Earth into Heaven and comming downe from Heaven into the Earth to that sense to make the body which is of earth into a spirit which is a subtile thing in his nature and then to reduce the spirit into a body which is a grosse low thing changing one Element into another as earth into water water into ayre ayre into fire then fire is turned into water and water into fire and that into a more subtile nature and quintessence Having thus done then are you come to the glory of the world be dutifull to God remember the poore CHAP. 36. Ingression TAke quicke Sulphur melt it in an earthen vessell well glazed being melted powr it forth into a Lie made of Calx vive and willow ashes let all these boyle in a kettle gently an oyle swimmeth on the top which take and keepe having enough of it we mingle it with sand distill it through the Alimbeck so long till it become
you passe the forty dayes and more yet still keepe the water in a glasse bottle Change it from the receiving glasse into another and put it upon hot ashes and then thou shalt have or draw out a lighter element in weight called Ayre which you must subtily put into a bottle and stop the mouth of it very close with Hermes his seale and its necke also be carefull that you let not forth the aire Put in or to the glasse another receiver after having strongly luted it and make such a fire as that by his great heat the pot may distill this Element keep with carefulnesse for it is the Element of Fire and then thankes be to God in this worke thou hast separated the foure Elements After the division of this Chaos thou must now thinke of joyning them together againe for if thou meanest to joyne and make that world which was disunited the only matter which is in the bottome of the glasse must bee retayned or kept and softned by grinding and then the composition put into a glasse Let this glasse bee round bodied and long neckt which glasse or bottle you must fortifie by luting and set it upon the coales that it may have the force of the fire in such a maner that it may rise ten degrees Titans Wife of the beloved Bed and in this maner it wil be converted into a hard substance In another like glasse put this with a quarter of its weight of the reserved water and then stop the mouth of it well and put it in a brasse furnace or vessell and put it upon hot ashes and keepe such a fire to it as the matter may become dry as it was before This being done and the congealing and drying being past as I have said do the like again with its fourth or quarter part of that Royall water The infusion must be reitterated and the fourth time ended of doing the same work know that thou hast satisfied the drougth or drouth or thirst that this substance had after that water Hast thou not seen the earth when it wants raine how barren it shews no fruit to be seen but all looks like a fallow ground and every thing like to perish But if the rain falls to refresh it it makes it fruitfull for generation or increase and every seed that is sown in its proper time brings forth its fruit And continuing disperseth its watery power into all plants and trees and makes the fruit appeare on every bough even so goes this matter preparing the Ayre which you kept in the bottle you must give drink to five severall times the tenth part of its quantity at a time so that in all it must have halfe its own weight and alwayes at every time be dryed up Then on a Copper plate in a flaming fire try this matter if it will consume in smoake for you must presume it to be of the nature of the Ganimedes to flie up to Heaven but if it flies not upwards then it is not yet well done but you must give it more water and trye again whether or no it hath his true spirit Cause it to drink a quarter part of its weight that first it was of which will be the tenth part of the Aire and as you did it before so do it again then prove it upon the Copper Plate to trye if it will evaporate and smoake then turne againe to what you did before Then put the matter in sublimation and when you shall see it all rise up that which riseth not but remaineth in the bottome give it drink again according as is aforesayd prove it again upon the plate and so continually trye it till it riseth and then you shall be sure that in the bottome will remain a black earth like a dead body in the glasse As the Ganimedes went up to Heaven so thou shalt see this matter exalted It shall be demanded from the God of the earth by Jove from whom it was stolen it having been left with Demogorgon and shall be restored and if thou sublimate it oftentimes grinding it untill it come at last to be firme it will all remain in the bottome of the glasse To this matter there wants ingression because there wants the fourth Element therefore make this operation in a fire neither great nor little but when thou puttest it in its inflammation take the pot and be sure that not one drop or tittle of any foule thing comes to it before thou seest infusion If then thou seest it become like wax that it will rope then thou hast a vast great Treasure that thy estate shall be advanced to more than the riches of Midas 100. parts of Mercury put on the fire and when it begins to fume away then temper it with one of this matter and presume thou hast brought it to the perfect medicine And if another time thou dost the same worke one part of this applyed to 100 will turn likewise to the second medicine and one part of this is a great reward being applied to 100 parts of Mercury hot or any other mettal being melted making it becom Gold most high and sublime For which the Lord be praised FINIS The Booke of John Sawtre a Monke concerning the Philosophers Stone ALL things consisting of Naturall bodies aswell perfect as unperfect in the beginning of Creation were compounded and made of foure natures and those foure natures bee the foure Elements viz. Fire Aire Water and Earth the which God omnipotent did congelate mingle and married together in his masse of Poyse for in these foure Elements is the Privity hid of Philosophers and when their natures be comming and reducted together into one then they bee made another thing whereupon it appeareth that all things universall and variable bee of the foure Elements ingendred naturally and changed together whereupon Rasis sayth Simple generation and naturall permutation is the operation of the Elements but it is necessary that Elements be of one kinde and not divers for otherwise they have not action and passion together for as Aristotle sayth There is no true generation but of such as be convenient and agreeing amongst themselves Therefore doe not search that thing of nature that is not of nature or things not according to their nature for the Elder tree doeth not bring forth Peares nor the Thorne tree Pomegranats for we doe never gather grapes of Thornes or figges of Thistles for they offer no things but such as are like themselves nor doe they bring forth other fruit then their owne Therefore it is necessary that our medicine bee taken chiefly of such things as it consisteth in but there bee many men busying themselves and medling greatly and diversly therein that now a daies goe about to get the same medicine of dry stones and divers kinds of salts as of Sal alkali Sal. gem vitriol Sal-armoniack and allome cicory tutty attramentum saffron burnt brasse vitrioll Romane verdegris sulphur auripigmentum arsnick and
without any excesse or defect for by nature it hath part of heat and part of coldnesse part of drynesse and part of humidity for it is not corrupted nor corruptible by the Ayre nor by the Water nor by the infection of the Earth or by the force or violence of the Fire yet it moysteneth rectifieth and adorneth it because his complexion is temperate and his nature direct and equall therefore that Stone is best of all stones that is most concoct and nearest or most akin to the fire The second part of our Stone is called Mercury the which is himselfe and of the Philosophers is called a Stone and yet is no Stone Whereupon a certaine wise man whereas he speaketh of it faith this is a Stone and yet no Stone without which nature doth never worke any thing which both doth and drinketh up the worke and of it doth appeare every colour whose name is Mercury or Argent vive Whereupon Rasis saith of it a worke may be created so that the same worke may overcome all Natures it is friendly to all Mettles and the meane to joyne tinctures for in it selfe it receiveth that which is of its nature and doth vomit forth againe that which is strange or enemy to its nature for it is an uniforme substance in all his part Therefore this Stone is named of the Philosophers Minerall vegitable and Animall and also artificiall it is called Minerall because it is ingendred in the Mine and is mother of all Mettles or else it is called minerall because that when there is projection made upon it it is turned into Mettle and it is called vegitable for of the juice of three Hearbs mixed together in equall proportions that they stand in a moist fire forty dayes there will be growne forth thereof a Stone of the same colour and vertue of the minerall for the Hearbs be Mercury Purcelane called Portulaca Marina which yeeldeth Milke and Celendine it is also called animall or vitall because of himselfe without any other thing put into it his Elements being seperate and mixt together in equall weight and then set in a strong glasse with a little hole to take ayre at in the aforesayd fire within three moneths there will engender horrible Wormes whereof every one will slay one another untill that one onely will remaine which if the Master feed wisely it will grow and wax to the bignesse of a Toad whose forme is terrible and this Beast is by himselfe Elixir upon Saturne and Jupiter or it is called animall because it is made of a thing that hath life that is to say man For in old Hedges it is found of the putrifaction of mans dung and ordinately heated with a subtile Vessell of Glasse and therefore the Philosophers sayd our Stone is found in every man and that of the vilest thing and of a most vile price Wherefore Pithagoras saith this Stone is animall because it is apt to bring forth Children also he saith it is cast in Dunghils and therefore it is vile and rejected in the eyes of the ignorant man Also in the Booke which is called Speculum Alchymiae it is sayd this Stone is cast away in the street and is found in dunghills the which containeth in it selfe all the foure Elements and ruleth them and this Stone is artificiall for by mans wit it is knit together for certaine men make Mercury of Lead in this maner they melt Saturne six or seven times and every time they draw it with Sal armoniacke dissolved afterwards they take of that Saturne three pounds and of Vitriol one pound and of Borax halfe a pound and then they do mingle altogether and put it underneath the Philosophers fire by forty naturall dayes and then it is made Mercury and there is no difference betweene it and naturall Mercury but that it doth not goe into our worke as naturall Mercury doth Know thou the clean from the unclean for nothing giveth that which it hath not for the clean is of one essence voyd of alterations the unclean thing is divers and of contrary parts and of a light or easie corruption therefore put in thy worke no strange thing nor let any thing goe into our Stone except such as is sprung from it neyther in part nor yet in the whole for if any strange thing be put into it it will by and by corrupt nor will that be made thereof which is expected Therefore purge the yellow body by the adustion of the fire and then thou shalt finde it purged and after that thou hast it well purged beat it most strongly and utterly and make it into thin plates and after beat them into leaves the thinnest that can bee possible as Gold-beaters doe and then so keep them but the white liquor hath more superfluities which must of necessity be removed for they bee faeculentiae of the Earth which is the impediment of melting and humidity fugitive which is the impediment of fixation The earthinesse feculentine is taken away thus put it into a mortar of marble or wood and adde to it as much common cleane dry salt and a little vineger and stirre them strongly about and rub it very strongly with a pestle of wood wisely that there doe appear nothing of the liquor and that all the salt be all black then wash all the matter with cleane hot water untill the salt bee resolved into water and then powre the same foule water away and then put it to the liquor of salt and vineger as thou didst before and doe this oftentimes untill the liquor bee made as cleane and shining as glasse or of the colour of Heaven And last of all put it into a thicke linnen cloth twice or thrice doubled and then straine it forth twice or thrice into a thicke vessell of glasse untill it bee dry the proportion of the parts is such for there bee twenty foure houres in a naturall day to which adde one and then there be twenty five this is wisedome for Geber saith in his fourth Booke and sixth Chapter Study in thy worke to overcome the quick silver in thy commixtion Also Rasis sayth Bodies be of a great perfection wherefore more quick silver is necessary and he saith that wise men hide nothing but the weight and quantities and this we may know because none doe agree with other in weight Therefore there is a great error for although the medicine be well preparate and well mingled together unlesse that there bee quantities thou hast destroyed all as to the verity and finall complement and that shalt thou see in the triall for when that the body transmuted bee put into cineration there it will be consumed late or soone according as little or much it is changed into equality of the proportions by right according to reason it will never be corrupted therefore no man can passe through it unlesse that hee bee a wise man that doeth all things according to reason and true subtilety and naturall wit
and thy worke thereby perish for Socrates saith bruise them in most strong vineger and seeth it vntill that it be thick and take heed that thy vineger do not turne into a fume and perish or vanish Of the Fires THe Philosophers in their Books have chiefly put two fires a dry and a moyst for the dry fire they call it the common fire of any manner of thing combustible that will burne but the moist fire they call the hot venter Equinus which may be Englished the Horse belly but rather it is Horse dung wherein remaining moystness there doth remaine heat and the moystnesse once consumed it ceaseth to be hot and this heat doth remain but in a little quantity or but five or six dayes but this heat may be kept a longer time by sprinkling him with urine and salt oftentimes for of this fire Pithagoras saith the fire of the belly of a Horse hath property not to destroy Oyle but to augment it by reason of his humidity whereas other fires doe destroy it for their heat Also Senior saith dig up a grave and lay the Wife with her husband in the paunch or belly of a Horse or rather in Horse dung untill they be freely with their good wills married and conjoyned together Also Alphidanus saith hide thy medicine in a moyst horse dung which is the wise mans fire for the fire of this dung is hot and moyst and obscure having within it humidity and a holy light and therefore there is none like to this in all the world but only the naturall fire of a hot mans body that is in health and this is the secret cause of the strife of the Sea and not fully combust bloud of man and the bloud of the red wine is our fire the Regiment of our fires is such that the medicine to white must be put into the moyst fire untill the full compliment of whitenesse and that the heat must be lent and continuall from the beginning untill the colour of whitenesse appearing in the vessell for the lent fire is the conservation of humidity whereupon Pandolphus saith Brethren know that the body is dissolved with the spirit whereunto it is mixed by a most lent decoction and so the body is thereby made spirituall with the spirit Also Astavus saith the lent fire doth send forth the spirits of life the excessive fire doth not make equall the Elements but rather it wasteth the humidity and destroyeth all things therefore Rasis saith in his high worke take heed in thy sublimation and liquefaction lest that when you set your fire on fire the water also do ascend to the top of the vessell for if it be so then it being cold it will stick there and so thou canst not make thy Sulphur nor open thy Elements because it is necessary that every one of them in their sphericall or spirituall motion be very often thrust downe and lift up for only the temperate fire is inspicive and perfective of mixtion Therefore Botulphus saith a lent fire which is called a cleare fire is the greatest cause of true operation in the Elements Also Rasis saith it is our light fire as in an Egge that is nourished untill the body be derived and the tincture drawne forth for by light decoction the fire congealeth the water and draweth forth the humidity of the corruptive part and the combustion of drinesse is prevented Also all the benefit of this worke is in the temperatenesse of the fire therefore alwayes take heed of a greater fire that thou come not before thy time to solution for that bringeth to desperation wherfore Rasis saith take heed of the intention of the fire for if it be set on fire before the time then it is made Red before the due time which doth not profit and that he may shew thee the time of decoction He saith the solution of the body and the congelation of the spirit must needs be made with light decoction of the fire and with moyst putrification in forty daies Also heare Hortulanus saying know ye that in mingling them together it behooveth you to mingle the crude quick sincere and right Elements together upon a soft fire and to take heed of the intention of the fire untill the Elements be joyned together Bonellus saith also by a temperate heat the body is made sweet and convenient Be of a constant minde in thy work and do not labour in or upon divers matters or things proving sometimes this matter and sometimes another for in the multitude or diversity of things thy Art consists not nor is finished for there is but one subject or medicine one vessell one regiment and one disposition thereof for all the mastery doth begin in one manner of fashion and endeth in one manner of mantion yet the Philosophers did put many works and crafts thereof for the honour and hiding and prolonging of this Art as to seeth to mingle together to rost to sublime to grind to break or beat assunder to congeale to adâ—quate or make even in quality to putrifie to make white to make red of which things yet there is but one Regiment which is but to decoct onely Therefore crush it assunder and seeth still that thou be not weary also Rasis saith seeth without intermission Do not hast or cease at any time from thy worke nor go about to practise or use the sophisticall bounds of thy works but onely intend to the compliment of this worke also Rasis saith it is most sure for thee to apply thy worke diligently nor do thou leave off thy worke being as it were a tree cut downe from the bowes be thou therefore stedfast and of a long continuall minde and will in the Regiment Shut most close thy vessell and cease at no time for there is no generation of things but by a continuall motion exclusion of ayre and heat temperate Study and marke also when that you are in your worke all the signes that shall appeare in every decoction and remember them for they be necessary for the workman to the compliment and fulfilling of this worke for it is necessary to continue the worke and moderate the fire therefore all these things disposed as aforesaid put the vessell with the medicine in the moyst fire so that halfe the vessell be in the fire and the other halfe without to this intent that every day it may be looked upon and within forty dayes the overpart or outside of the medicine shall appear black like Tarr and that is a signe that the yellow body is truly turned into Mercury therefore Bonellus saith where that you do see blackness appeare to that water know ye that now the body is liquefied and that truly is the same that Rasis saith the disposition of our Stone is one that it be put in his vessell and that it be throughly sodden untill all do rise and ascend dissolved Also in another place continue upon him a temperate heat untill that it
be dissolved into water impalpable and that all the tincture do go forth into blackness which is a signe of solution Also Lucas sayth When thou seest blacknes inure to that water in all things then know that the body is liquefied for the Philosophers doe call this blacknes the first mariage for that the man is joyned to the woman and it is a signe of a perfect medicine and mixtion but all the tincture is not drawne forth all at once but it goeth forth by little and little every day untill that in a long time it be compleat and finished and that that is dissolved doth ever goe up to the topward although that which is remayning beneath bee the more whereupon Avicen sayth that which is spirituall doth ascend up into the Vessell and that which is thicke and grosse remayneth in the Vessell beneath but this blacknes is named by the Philosophers with many and sundry names as the fire the soule the clouds the crowes head oyle tincture rednesse or shadow Sol brasse blacklead black water sulphur and by many other names and that the blacknes doth conjoyne together the spirit to the body wherefore Rosarius sayth by the continuance of the fire in the Regiment to the number of forty dayes both shall be made a water permanent the blacknesse being covered which sayd blacknesse if it bee governed as it ought to be it doth not stay away above forty dayes of the colour of blacknesse Also Pythagoras sayth as long as the obscure blacknesse doth appeare the woman doth rule which is the first strength of our stone for unlesse that 〈◊〉 be black it cannot be white nor red Also Avicen in the Chapter of Humors saith heat in moistnesse doth first make blacknesse and his moistnesse endureth untill the superfluity thereof bee removed and then it becommeth white Also in our works first they be made blacke secondly white and thirdly by a greater intention and composition of fire it behoveth to be made yellow whereupon it is written in the Booke called Multifary in the sixth Chapter in the first detection which is called putrifaction when our Stone is made black that is to say black earth by the drawing forth of his moistnesse wherein the whitenesse is hid and when the same whitenesse is reversed upon his blacknesse and is fixed with his earth by easie rosting then is made the white in which whitenesse the rednesse is hid and when it is well sodden by augmentation of the fire the same earth is then turned into rednesse as after it shall be taught Now againe let us returne to our black Stone being strongly closed in his Vessell let it stand therefore continually in the moist fire untill that the white colour doe appeare like unto the manner of most white Salt and this colour according to the Philosophers is called Sal Armoniack without which nothing can be made or is profitable in our work And so the intensive whitenes appearing the perfect mariage copulation indissoluble of the Stone is made then is that of Hermes fully fulfilled saying That which is above is as that which is beneath is That which is above is to obtaine Miracles of one thing But Pithagoras saith when that you do see whitenes comming above then be you sure that rednesse is hid in that whitenesse but before that the white doe appeare many colours shall appeare Therefore Diademes saith seeth the man and vapour together untill that both of them be congelate into drynesse for unlesse that it be made dry divers colours will not appeare for it is ever black as long as moystnesse doth rule and then it sendeth forth divers colours for in divers manners and at divers times it will be moved from colour to colour untill it come to a firme whitenesse Also Zenon saith all kinde of colours will appeare in it untill the black humidity be dryed up but of such colours take you no great care for they be no true colours for it shall very often times be citrine and very often times rednesse will appeare and often times it will be dry and also liquid before whitenesse but the Spirit will never be fixed with the body but with white colour Astavus sayth betweene the blacknesse and the white there shall appeare all colours even as many as can be named or thought of from diversity of which colours divers men gave it divers names and almost innumerable names for some did it on purpose to conceale and obscure the Art and some did it of envie but in the Chapter of the appearing of divers colours in the medicine there is a definition of his blacknes for wheras the blacknes and the white be extreme colours and all other colours be meane colours therefore as often soever as any thing of the blacknes doth descend so often another colour and another doth appeare untill it be an extreame whitenesse But for descending and ascending Hermes saith it ascends from the Earth up to Heaven and descends againe from the Heaven to the Earth and receiveth the superiour strength and the inferiour strength And note that if there appeare between the black and the white any yellow colour care not for them for they do not continue nor are permanent but they are slippery and passing away for there can be no permanent nor perfect Red except that go before it Rosarius saith no man can come from the first to the third but by the second for it appeareth that the white is to be looked for in the second when that it is the compliment of all the worke for afterwards it will never be varied into any other true permanent colour but Red Now we have the white therefore now it behooveth thee to make Red for the white medicine and the red do not differ between themselves in any essence but onely in this poynt that the red medicine hath need of a greater subtiliation a longer digestion and a hotter fire in his Regiment And therefore forasmuch as the end of the operation of the white is the beginning of the operation of the Red and forasmuch as that which is the compliment of the one is the beginning of the other therefore unless that thou do first make white the medicine thou canst never make true red But now how it shall be made Red we will tell thee shortly First the medicine to the Red must be put into our moyst fire untill the white colour appeare as is aforesaid afterwards let the vessell be drawn out of the fire and put it in a pot of sifted ashes and warme water halfe full and set your vessell of glasse with the medicine in the ashes unto the midst and under the earthen pot make a dry temperate fire and continuall but the heat of this dry fire must be greater by double at the least than was the heat of the moyst fire and by the benefit of this fire the white medicine shall receive Red tincture truly thou canst not erre if thou wilt
mettalls also they cannot shew their operation unlesse they be first reduced from their grosnes to a spiritualty nourisht and fed in their tinctures through heat and moistnesse For the spirit is of the same matter and nature with our medicine for wee say our medicine is of fire Nature and much subtiler but of themselves they cannot bee subtile nor simple for they must bee helped with subtile penetrating things Note earth of it selfe may not be subtile but must be made subtile through moyst water which is dissolving and maketh an ingresse for Sol that shee may penetrate the earth and with her heat she maketh the earth subtile and in that way the earth must be made subtile so long till it bee as subtill as a spirit which then is the Mercury more dissolving then common water to dissolve the sayd mettalls and that through the heat of fire to penetrate and subtiliate the mettalls CHAP. 3. IF you aske why is Mercury called a better spirit then others as there are sulphur orpiment arsenici salarmenic all these are called spirits also for being set into the fire they are carried away and wee know not what is become of them but this Mercury is much subtiler and clearer or penetrative then the other and mettalls are turned in it but the others burn them and destroy them make mettalls more grosser then they were CHAP 4. BUT Mercury is of such a subtile nature that he turnes mettalls into simples as himselfe is and draweth them unto him Note no mettall may be turned by any of the other foure spirits for if you put any of them to our mettle it turneth to ashes or earth but if you doe it to Mercury it will bee impalpable therefore is it called argent vive CHAP. 5. VVE take nothing else to subtilize mettles or make them penetrative nor to tinge other mettles some call it argent vive or a water an acetum a poyson because it destroyeth imperfect bodies and divideth into severall members and formes as you shall heare and is called by severall names CHAP. 6. YOU may say we doe not speake true that our medicine is made of two things of body and of spirit it is right sayd that all mettals have one root and originall CHAP. 7. VVHY can it not be made of two compounded together Answer 1. They may be made of all these together 2. They must be reduced into a Mercury which would fall difficult by reason of mans life therefore we take the next matter which are the two above sayd things viz. the body and spirit Some Philosophers say in their Bookes our medicine is made out of foure things and it is so for in mettles and their spirits are the foure Elements and others say true also saying mettalls must be turned into argent vive Heerein many learned and wise men doe erre and lose themselves in this path CHAP. 8. HAving spoken of the matter of which our medicine is made or joyned or generated now we will speake of the forme of the Vessells in which it is made CHAP. 9. Forme of the Vessell IT is requisite that the Vessell be likened to the firmament which encloseth and encompasseth all For our medicine is nothing else but a change of Elements one into another which is done by the motion of the firmament and so it must needs be round and circular CHAP. 10. VVE must speake also of the other or second Vessell and that also must be round and must be lesse then the outward Vessell two hand-breadth high called Cucurbite containing on the Cucurbite you set an Alimbeck through which the vapours ascend to the nose of the Alimbeck which must be well luted The Lute is made with meale sifted ashes white of an Egge c. or one part of meale one part of calx vive tempered with the white of Egges which you must lute withall quickly lute it well that no spirits may get away which if you lose any of them will prejudice your Worke mainely therefore be cautious CHAP. 11. Forme of the Oven THis Oven must be round foure hands high and two broad and one in thicknesse to keepe in the heate the better Having spoken of the forme of the Vessell and Oven now we will declare how our medicine is generated and nourished CHAP. 12. How the matter is extracted and cherished VVEE say that our matter is generated through the heat of fire and through the vapour of the water and also of Mercury and is nourished in this manner and to bring this matter into a just comparison it is requisite to prick up your eares and to open your reason and understanding that we may the better understand the following Chapters CHAP. 13. FIrst we will shew the order of the worke in the following Chapters 1. The first is called Dissolution 2. Separation 3. Sublimation 4. Fixation or Congelation 5. Calcination 6. Ingression CHAP. 14. What is Dissolution IS the turning of a dry thing into a wet one and you must know that dissolution belongeth onely unto bodies as to Sol and Luna which serve for our Art for a spirit needs not to be dissolved being a liquid thing of it selfe but mettalls are grosse and dry and of a grosse nature therefore they must be made more subtile the reasons why they must be subtillized CHAP. 15. THe first is our medicine must needs be subtile and mettalls cannot bee made subtile unlesse through dissolution being reduced into a water and ascend through the Alimbeck to be turned to water and spirit as you shall heare When it is come to that that all is ascended and nothing stayd behind and the feces are reserved for a further use as you shal hear hereafter CHAP. 16. THe second reason the body and spirit must be made indivisible and be one for no grosse thing mingleth with the spirit unlesse the grosse matter bee reduced to a subtility as into Argent vive then the one embraceth the other inseparably For if Argent vive perceiveth a thing like to it selfe then it rejoyceth and the dissolved body embraceth the spirit and suffers him not to fly away and maketh it durable for the fire and the spirit rejoyceth because he hath found his fellow therefore the one must be like the other and are of one nature CHAP. 17. Of Dissolution how to make it VVEE take leave of Sol and Luna thinly beaten very pure which we put into a good deale of Mercury which is made pure also then we put one after the other into Mercury in a pot in a heat not too hot that the Mercury fume not when wee see that no grosse thing is in it and is melted or streameth together then you wrought well but if there be any feces or settlement then you must adde more Mercury to it and doe as you did formerly and this is the first signe of dissolution that all bee streamy CHAP. 18. The Prosecution of this Matter VVEE take all the matter thus dissolved and
set in Balneo Mariae continue the fire for a sennight then let it coole take the matter presse it through a cloth or skin if all goeth through then it is well if not begin againe in the vessell with more Mercury so long till it bee dissolved the dissolution in Summer is better then in Winter yet it matters not much CHAP. 19. SEparation is a dividing of a thing into its members and a separation of the pure from the impure we take our dissolved matter and put it into the smaller vessell which stands in the cucurbite set the Alimbecke upon well luted and set it in ashes wee make a continued fire for a sennight one part of the spirit sublimeth which wee call the spirit or water and is the subtilest part the other part which is not yet subtile sticketh about the cucurbite and some of it is fallen to the bottome which we call the ayre and this part we take warme and moyst and the third part remayning in the inner vessell is yet a grosser matter which stayeth in the bottome each of these parts we put into a vessell apart but the third matter wee put more Mercury to and proceed as formerly and alwayes each reserved apart and thus you must proceed in the inner vessell nothing remayneth but a black powder which we call the black earth which is the dregs of the mettalls which are an obstruction why mettalls cannot bee united with the spirit this powder is of no use CHAP. 20. Allegation or proofe YOU may whereas you have separated the fowre Elements from the mettalls or divided them and what is the fire then which is one of the fowre Elements also CHAP. 21. ANswer We say that fire and ayre is of one nature which are come open together and mixed together and the one is turned to the other but it were hard to be understood if you should not bee instructed that the dividing of the Elements is brought to that that they have their naturall operation as in the whole so in the parts CHAP. 22. VVEE call that ayre which remayned in the bigger vessell because it is more hot then moist cold or dry the same you must understand also of the other Elements if they be not sought in particular they cannot properly bee understood but are left thus Hence Plato saith we turned the moyst into a siccity and the dry thing we made moyst and turned the body into water and aire CHAP. 23. VVEE say that sublimation is arising from below upward as wee see the vapors which fall on the ground and in the water are exhaled againe by the heat of the sun and the grosse matter lieth still below as wee have sayd at the changing of the Elements thus the matter must be subtiliated which is not subtile enough all which must bee done through heat and moistnes namely through fire and water CHAP. 24. Prosecution of the matter KNow that we must take the thing which remained in the greater vessell and put the same to other fresh Mercury that it be well dissolved and subtilized then we set it in Balneum Mariae for three dais as formerly but we mention not the quantity of Mercury only we leave it to your discretion as much as you have need that you may make it fusible and it be cleare like a spirit and note that you take not too much of the Mercury that it be not a sea then we set it againe into subliming as you did formerly doe it so often till you have brought it all through the Alimbecke then it is very subtile and one thing cleare pure and fusible then we put it againe into the inner vessell and let it goe once more through the Alimbeck and see whether any thing be left behind to the same more Mercury must be added till it become all one thing and yeelds no more sediment and be separated from all its impurity and superfluity CHAP. 25. Declaration I Tell you that we have made out of two viz. of body and spirit one onely thing as a spirit which is light and the body is heavy the spirit quickly and easily flyeth upwards but our worke is that the body which was fixed is now become volatile and riseth upward the which is against his nature Thus wee have made a spirit out of the body and a body out of the spirit one onely thing CHAP. 26. Of Fixation and Congealation HAving made a spirit out of the body which is a thing volatile now is it requisite to be made fix holding in the fire for we turned the spirit into a body viz. we turned the dry into a moystness and the moystness into a dryness now we must make it a thing fix'd and againe to turne the spirit into a body and that which formerly rose up to stay below and thus have we done according to the sayings of Philosophers reducing each Element into its contrary then you will finde what you seek after namely make the liquid thing dry and the dry thing to be liquid out of a fix a volatile and the volatile to bee fix and this can be done only through Congelation therefore we will turne the spirit into a body CHAP. 27. Coagulation and Fixation HOw is it done we take a little of the ferment which is made of our medicince be it either Luna or Sol and take but a little as if you have 100 lb. of the medicine take but 10 lb. of the ferment which must be foliated and this ferment we amalgamize with the matter which you had before prepared the same we put into a glasse Violl with a long neck and set it in a pot of ashes all which being set in the fit place then to the above said ferment 2 or 3 fingers of the spirit which is gone through the Alimbeck then wee put a good fire to it for three dayes then the dissolved body findeth its like then they embrace one another each keepeth to its like then the grosse ferment holdeth with the subtile ferment attracteth the same will not let it goe and the dissolved body which is now subtile keepeth the spirit for they are of an equall subtilty like one to another are become one thing and the fire never may separate them therfore is it requisite through this means to make the one like the other and thus the firment a biding place of the subtile body and the subtile body a staying place for the spirit that it may not flye away then we make fire for a sennight more or less yet so long till we see that our matter is congealed The time of this congelation is either prolonged or shortened according to the vessells or Ovens condition and of the fires either continuance or discontinuing CHAP. 28. A further proceeding in this matter VVHen you see that this matter is coagulated then put of the abovesayd matter so much to it that it be two or three fingers high over it as you know how it must
incombustible with this oyle wee imbibe our medicine which will bee like soap then wee distill by the Alimbeck and receive the fumes which come over and put it on againe three or foure times if it hath not enough then put more of this Oyle to it being thus imbibed then put fire under that the humors may come away and the medicine be firme and fusible on the body of the glasse Then we take Avis Hermetis which we reserv'd formerly and put it to it by degrees till all be made fix CHAP. 37. Laus Deo ACcording to Avicen it is impossible to convert mettals unlesse they be reduced to their first matter But by Arts help they are converted into other mettall we know that Artists do like Physitians purging first the corrupted matter which is obstructive to mans health then Cordials are ministred which restore health so good Artists must proceed in like manner by converting of mettals first Mercury and Sulphur in metals are purged whereby they strengthen the heavenly elementall parts in them according to their desired preparation of metals then nature worketh further and not Art but instrumentally helpeth and then is seen that she really maketh Sol and Luna For as the heavenly elementall vertues worke in naturall vessels even so do the Artificiall being made uniforme and as nature worketh through the heat of fire and stars the same Art effecteth by fire if temperate and not excessive for the moving vertue in the matter for the heavenly vertue in it mingled at first inclinable to this or that is furthered by Art heavenly vertues are communicative to their subjects as is seen in naturall created things chiefly in things generated by putrefaction where the astrall influences are apparent according to the matters capacity Artists do imitate herein destroying one forme to beget another and his proceedings are best when they are according unto nature as by purging the Sulphur by digesting subliming and purging Mercury vive by an exact mixture with the mettals matter and thus out of their vertues every mettals forme is produced The vertue of the converting Element must be predominant and the parts of it must appeare in the Element converted and being thus mingled with the Elementated thing then that Element will have that matter which made it an Element and hath the vertue of the other vert Element This is that great mystery in this Art Scito quod ejus principium est siout finis FINIS The names of the Philosophers Stone Collected by WILLIAM GRATACOLLE GOld Sol Sun Brasse of Philosophers the body of Magnesia a pure body clean ferment of Elixir Masculine Argent vive fixt Sulphur incombustible Sulphur red fixed the rubine stone kybrik a man greene vitrioll burnt brasse red earth the water that is distilled from these things is named of the Philosophers the taile of the Dragon a pure wind ayre life lightning the house the afternoone light virgins milke sal armoniack sal niâ—eâ— the wind of the belly white fume red water of sulphur tartar saffron water the white compound stinking water the filthinesse of the dead bloud Argent vive a Cucurbite with his Alimbeck the vessell of the Philosophers a high man with a Sallet the belly of a man in the midst but in the end it is called the foot or the feet or on the which feet or earth is calcined rosted congealed distilled or made still and quiet the shaddow of the Sun a dead body a crowne overcomming a cloud the bark of the Sea Magnesia black a Dragon which eateth his tayle the dregs of the belly earth found on the dunghill putrified or in horse dung or in soft fire Sulphur Mercury secondly in number and one in essence name in name a stone body spirit and soule it is called earth fire aire all things because he containes in him foure Elements it is called a man or beast that hath soule life body and spirit and yet some Philosophers do not thinke the matter to have a soule But as it is a stone it is called the water of Sulphur the water of the world the spittle of Lune the shaddow of the Sun a denne Sol Elephas white Jayre eyes of fishes Beyia Sulphur vine sharpe water milke vineger of life tears joyning water Urine the light of lights a marvelous Father Father of Minerals a fruitfull tree a living spirit a fugitive servant certore of the earth venome most strong vineger white gumme everlasting water a woman a feminine a thing of vile price Azot menstruous Brazill in nature Azot water the first matter the beginning of the world and mark this that Argent vive Mercury Azot the full moone Hypostasis white lead or red do all of them signifie but one thing our stone our brasse our water Iron Silver Lime whitenesse Jupiter Vermilion white after divers times and degrâ—es of operation And note that the Philosophers washing is to bring againe the whole soule into his body wherefore you may not understand thereby the common white washing is convenient to be done with vineger and salt and such like Also note that when blackness doth appeare then it is called dispensation of the man and woman between them and that the body hath gotten a spirit which is the tears of the vertues of the soule upon the body and the body doth revive the action of the soule and spirit and is made an Eagle and the meane of natures And note that white earth white Sulphur white fume Auripigmentum Magnesia and Ethell do signifie all one thing Also the stone is called Chaos a Dragon a Serpent a Toad the green Lion the quintessence our stone Lunare Camelion most vild black blacker than black Virgins milke radicall humidity unctuous moysture liquor seminall Salarmoniack our Sulphur Naptha a soule a Basilisk Adder Secundine Bloud Spearne Metteline haire urine poyson water of wise men minerall water Antimony stinking menstrues Lead of Philosophers Sal Mercury our Gold Lune a bird our ghost dun Salt Alome of Spaine attrament dew of heavenly grace the stinking spirit Borax Mercury corporall wine dry water water metelline an Egge old water perminent Hermes bird the lesse world Campher water of life Auripigment a body cynaper and almost with other infinite names of pleasure The Secret of Secrets and Stone of Philosophers IF thou desirest to bee so lucky as that thou mayest obtaine the blessing of Philosophers as God doth live for ever so let this verity live with thee The Philosophers do very properly say it tarrieth in the shell and containeth in himselfe both white and red the one is called masculine the other feminine Animall Vegetable and Minerall there is no such other thing found in this world that hath both power active and passive in it and also hath within him a substance dead and quick spirit and soule which to the ignorant the Philosophers do call it the most vile thing it holdeth in him the foure Elements contained in his skirts where he is found
and commonly of all men it may be bought for a small price it doth ascend by it selfe he waxeth black he descendeth and waxeth white increaseth and decreaseth by himselfe It is a matter which the earth bringeth forth and descends from heaven waxeth pale and red is born is dead riseth againe and after liveth for ever by many wayes it comes to his end but his proper decoction is upon a fire soft meane strong it is augmented untill they be sure it resteth quietly with red in the fire this is according to the vow of all good Philosophers called the Philosophers Stone read and read againe and every thing more cleare thou shalt never find and if hereby thou understandest not the matter thou shalt never otherwise know it or learne this Art Hermes saith the Dragon is not dead but with his Brother and his sister not by one but by both together note these things three heads and one body one nature and one Minerall and this is sufficient for them which have any aptnesse of understanding in this Science the Dragon is not mortified nor made fixed but with Sol and Luna and by none other as saith Hortulanus by mountaines in bodies in the plaine of Mercury and in these looke for it and this water is created and by concourse of these two is called water permanent of Philosophers Our sublimation is to seeth the bodies with golden water to dissolve to liquefie and to sublime them Our calcination is to putrifie and digest by foure days and to do no other wayes wherefore many be deceived in sublimation Thou mayest know that brasse which is the Philosophers Gold is their Gold and that is true but thou hast searched for greennesse thinking that brasse is a Leprous body which he hath for his greennesse wherefore I say unto thee that all that is perfect in brasse is that greennesse only that is in him because that that greennesse by our mastry is turned shortly into gold and of this thing we have experience and if thou wilt prove it we will give thee a rule Take therefore burnt brasse and perfectly rubified and breake and imboyle him with drinke seaven times as much as he is able to drinke in all the wayes of rubifying and roasting him againe afterward make him to discend and his greene colour will be made red as cleare graynes and thou mayst know that so much redness wil descend with him that it wil tinckt Argent vive in some part with the very colour of gold and all this we approved for it doth worke very great operations yet thou canst not prepare the Stone by any meanes with any drinke greene and moist which is seene to be borne in our Minerals O blessed greatnesse which doth ingender all things whereby thou mayst be informed that no vegetable or fruit in budding will appeare except there be a greene colour wherefore Philosophers call it their bud and likewise they call it the water of purifying or putrifaction and they say the truth heerin for with his water he is purified washed from his blackness and made white and afterwards he is so made red whereby thou mayst learne to know that no true tincture is made but of our brasse seeth him therefore with his soule till the spirit be joyned with his body and be made one and thou shalt have thy desire Wife men have spoken of this in many names but know thou right well that it is but one matter which doth sticke unto Argent vive and to bodies and thou shalt have the true signes yet left thou shouldest be deceived heereby thou mayst know what Argent vive is to stick unto Argent vive doth stick to the bodies which is false for they think that they do understand that Chapter of Gebar of Argent vive wherein he saith when in searching in other things he doth not find by our invention any matter to be more agreeable unto nature then Argent vive of the bodies for this place is to be understood of Argent vive Philosophicall for that Argent vive only sticketh and tarrieth in and with the bodies and the old Philosophers could find no other matter nor can those which be Philosophers now invent any other matter which will abide with the bodies but Argent vive of the Philosophers for common Argent vive doth not stick to the bodies but the bodies do stick to that Argent vive and this is certaine by experience for if the Argent vive common be joyned with any bodies the Argent vive abides in his proper nature or flies away and doth not turne the body into his proper nature and therefore he doth not cleave unto the bodies and for this cause many be deceived in working in common Argent vive for our Stone that is to say Argent vive accidentall which doth advance himselfe far above Gold and doth overcome it and he doth kill and he doth quicken for thou must know that Argent vive father of all marvellous things of this our mastery is congealed and is both spirit and body and this is that Argent vive which Gebar did speake of the consideration of a very matter which doth make perfect is the consideration of a chosen pure substance of Argent vive but chiefly out of whom the substance of Argent vive may be drawne out is to be inquired of and we making answer do say that in them in whom it is out of them it may be drawne therefore Sonne consider well and see from whence that substance is and take that and none other if thou desire to come to knowledge I say unto thee for love of Christ that by no other means we can it finde now the Philosophers never might finde any other matter that would continue in the fire but that only which is unctuous perfect and incombustible and that matter when it is prepared as it ought will turne all bodes Minerall which it toucheth rightly unto most perfect Sol compleat and above all bodies Lune Seeth first with wind and afterwards without winde untill thou hast drawne out of thy subject or matter the venome which is called the soule that is it which thou seekest called the everlasting aqua-vitae for alldiseases the whole mastery is in the vapor Avicen Let the body be put in a fire kindled for forty dayes by elementall heat then in that decoction of forty dayes the body will rejoyce with the soule and the soule will rejoyce with the body and spirit and the spirit will rejoyce with the body and soule and they are made immortall and perpetuall without separation FINIS