Of the mystery of the Microcosme.

IF we consider our misery, most dear Sons! and that our abode is in a grievous habitation, and obscure Cottage, subject to hunger and to a very very many various accidents, with which we are on every side Overwhelmed, as it were, and en­vironed; We find that we cannot at all flourish, no, nor scarce live, as long as we have imitated or fol­lowed the Medicine and Physick prescribed unto us by the Ancients; for we were often times assailed with many bitter Calamities and Conditions, and detained or imprisoned with terrible, cruel Chains, & all things daily become worse & worse unto us, and to exceeding many others that are in an equal ballance with us, and are our contemporaries, whom the Ancients could not hitherto assist or help by their Books, no not in the least. We forbear to reckon up in this place the various causes of this evil; Onely, we say thus much, that most of our Doctors have gotten abundance of Riches by that way of the Ancient Writers, but have neither purchaced, nor indeed deserved the smallest portion of praise and [Page 2] honour thereby, but have gotten so much wealth by meere lyes; The which when I considered, I was wil­ing to compose & set down this work as my memorial, that so we might attain to a more prosperous & nobler practise, wherein we shall meet with such mysteries of nature as are admirable, and more then ban be ever found out. It will therefore be worthy our considera­tion, how and in what manner the Art it selfe agrees with the mysteries of nature; against such as could not in the least arrive unto the Art hitherto.

The virtues of the mystery of Nature are impeaded or captivated as it were in their bodies, just as a man that is kept in prison, in bonds and setters, whose minde notwithstanding is free. For this mystery in its works, is like to a certain fire in green wood, that would sain burn, but cannot by reason of the moysture.

Since therefore the hindrance that impeads it, pro­ceeds from those things, it seems expedient, to have it freed there-from; which being free and at liberty, this Art of Separations may then be compared to the Art of the Apothecary, just as the light may be compared to darknesse. And this we do not speak of arrogantly, but on this account, because those exceeding great wicked­nesses and compositions that are made in the Apotheca­ries shops, and instituted by Physicians, do very much displease us. And therefore it is not causelesly that we call them by the name of darknesse, and dens of thieves and Impostours; for such onely, for the most part, as have mony are undertook to be cured by the ignorant men, whereas if they have it not, then presently even at the first dash shall they be pronounced sound; For they, viz. these Doctors, &c. do full well'know that all their consultations produce not any helpful remedy.

Whereas therefore, that it both is and may deser­vedly be called an Art, which reacheth the mysteries of nature, as for example, to cure a contracture by a Quin­tessence, [Page 3] and to heale that (in the space of four dayes) which would otherwise abide even untill death; Like­wise to bring a wound to the end of its cure in xxiv. hours, which could not be accomplished by bodies in so many dayes. And now we will at length cheerfully set about the separation of the mysteries of Nature, from the Impediments and Fetters of their bodies, and this by experience.

Therefore first of all it is to be considered, what is the most profitable thing of all, and the most excellent for a man to learn. It is to know the mysteries of Na­ture by the which he may exactly consider what God is, and also what man is, and how prevalent and useful the knowledge of them is, both as to the heavenly Eternity and Terrestrial infirmity. Out of which two, the know­ledge of Theology, Justice and Truth doth very excel­lently spring forth. Moreover, the mysteries of Nature onely are the life of men; and such mysteries are to be imitated & followed as may be known by, and obtained from God who is the eternal Good. For albeit, that there are to be found certain admirable things in Medi­cine, & also in the mysteries of Nature, far greater things; yet neverthelesse, as to that Eternall Mystery, after this life, concerning both of what, how and whence it is, we have no other foundation or ground thereof then what is manifested unto us by Christ himself: Hence therefore doth arise that ignorant stupidity and sottish­nesse of those Theologists and Divines that attempt to draw out as it were and demonstrate the interpretations of the mysteries of God, whenas they understand not the least tittle thereof; for we men cannot at all finde out what the will and pleasure of him is that gave it, or declared it. But verily they wrest his Word for pride and covetousnesse sake, from whence do proceed so ma­ny seductions, and do daily prevail more & more, as we have demonstrated in our Monarchiâ. On this account [Page 4] therefore we do disesteem, yea not at all value that rea­son or phantasie that hath not the least foundation in the mysteries visibly. In like manner the Jurists, or Lawyers do patch up Laws according to their own con­ceits, yet so, that though the benefit of the Common-Wealth be wholly tossed as it were in danger, they'l be sure that themselves will lose nothing.

Seeing therefore that in these faculties and employ­ments, there are so many vain transactions practised, without the Rule of equity, we shall leave them till their proper time. Nor will we at all heed the foolish pratings of such as talk more things concerning God, then he hath made known unto them, and would sain understand him, just as if they had been of his Counsel; and (in the mean time) do vilifie us, and detract from the mysteries of Nature and of Phylosophy, when as they are wholly ignorant of them all. The chiefest knowledge that these men have, is a wicked impudent noise and roaring, whereby they presume that them­selves are the men upon whom faith intirely depends, and that were it not for them, the Heaven and the earth would perish. O! the sury and madnesse of men, and their most great cheating and deceiving! whom it would much better become to account themselves as unprofitable servants, and as none at all. Now albeit that even we our selves may by use, in our imitating of these men, easily learn together with them to wrest the word of our Teacher & only Creator unto our own pride, yet notwithstanding, seeing that we have not an exact knowledge of the Word, but it is to be laid hold on by faith onely, and is not established by any earthly reason how specious soever it be; Let us cast off this burthen or rather yoke of their reasoning, and search after the mysteries of Nature, in which mysteries the end or issue proves and confirms the foundation or way of truth, let us seek after not onely those mystries, but such also [Page 5] as teach us to accomplish the highest Charity. And this is that treasure of the chiefest good, viz. the ma­terial part, which we do understand and mean in the writing of our Archidoxis, and as for the spirituall part, we will refer that to our Monarchiâ.

How out of the aforesaid bassis and foundation have we experimentally drawn our Medicine, whereby wee are made certain, and do occularly behold that the thing is truly so. To come therefore to the Practick part, we will divide this our Book of Archidoxis into ten parts; that it may be a kind of assistance for our memory, that we may not forget it; and withall we will speak so openly, that we may be understood by our Sons, but not by the vulgar; for we will not at all thrust the ma­nifestation of these things upon such, so easily. We will not disclose our minde, thoughts and heart to those deaf ears, nor to wicked men, but will studiously en­deavour to shut up our Arcanums from those with a strong wall and key. And for fear least this our labour should not be secure enough from those Ideots that are enemies to all true Arts, we shall wholly refrain from writing the tenth Book concerning the use and pra­ctise of the things preceding it. that so we may not cast the childrens bread to dogges. Yet neverthelesse such as are our Sons will abundantly enough understand the other nine.

And that we may speak more openly of these Arts, you are to know in this Treatise of the Microcosme, that therein is an approved demonstration of each things, both of such as it contains, and such as receive or ad­mit Medicine, & also of such things as be permixed here­with. Likewise it viz. the Microcosm is conquered and governed by Medicine and so follows it, just as an horse bridled follows him that leads him; Or like a mad dog tyed with chains. Thus on this wise do I understand Medicine to attract and draw on nature and every living [Page 6] thing. Now in this we do meet with three things, which demonstrate unto us the virtues and powers whereby such things are to be compleatly done. As

First of all, by what means the five Senses shall bee helped by the mysteries of Nature, when as they pro­ceed not from Nature, nor have a natural rise or birth, as any herb hath out of its own seed: but there's no matter which may produce them.

Secondly, The mobility of the body must be consi­dered also, as from whence it proceeds, and by what it is moved and stirred, and by what means it is to be hol­pen. Thirdly, There must be a knowledge of the divi­sion of all the powers in the body, and what things they are that have an agreement with each member, and are to be transmuted according to the nature of those members, whereas notwithstanding they are at the be­ginning one onely nature.

First of all therefore we will speak of these; of See­ing, Hearing, Touching, Tasting and Smelling: You may take this teaching example. The Eyes have a matter of which they consist, as is mentioned in the composition of the body, so also have the other Senses. But now the sight it self is not out of that seed of which the eye proceeds, nor the hearing or tone out of that of which the Ears are made, nor proceeds the Touch from the flesh, nor the Taste out of the Tongue, nor the Smell from the nostrills, no more then Reason proceeds from the brain, but these are bodily Organs or rather coffers in which the senses are generated. Neither are we to understand that these Senses have their dependance upon the grace and pleasure of the Creator, in such wise as not to be of the nature of man, but only infused by the grace of God supernaturally, to this end that the great wonders of God may (if at any time a man be born blind) be made known unto us. We are not to conceive of it thus in this place; for the aforesaid senses have their [Page 7] proper insensible and impalpable body, even as on the contrary the other part of the body is tangible, for every man is composed of two, viz. of a materiall, and of a spirituall body. The materiality gives body, bloud and flesh; But the spirituality gives hearing, seeing smel­ling, touching and tasting. So then, if one be born deaf, it proceeds from the defect of that mansion place in which the hearing is to abide. For the spirituall bo­dy doth not perfect its operation in an ill disposed place; the cause of which we set down in the book of the generations of men. In this therefore are the great wonders of God to be known, that there are two bodies, viz. an Eternall and a Corporal, couched and concluded in one, as is also manifested in the book of the Generation of man. Now Medicine works upon the house and cleanseth it, whereby the spirituall body is able to perfect its proper actions therein, no other­wise then as Civet in a clean and an undefiled case.

Secondly, Now let us proceed to the motive faculty of the body, and enquire whence it is, and how it hath its Original, viz. what or how the body unites its self to the medicine, whereby the motive vertue is encrea­sed. You are to understand it thus; Every thing that lives hath its motion from nature. This is sufficiently enough proved per [...]se, as concerning natural motion. But now that motion which we imagine and make thereby is to be declared, as viz, how it comes to passe accord­ding to our will and intention, as for example, if I would lift up my Arm, it may be demanded, by what vertue or power I do it, for I see no Organ whereby to move it so, but that thus it is done according as was my desire to do. And so of walking, leaping, running, and such like actions, which are made contrary unto and besides the motion of nature, for nothing of such actions is a peculiar product of Nature, but is made ac­cidentally. These kinde of motions have their origi­nal [Page 8] thus, viz. the powerful Mistresse Intention is above my motion natural, viz. on this wise. The Intention or Imagination kindleth the vegetative virtue, as fire kin­dles wood, &c. as we have written in our Treatise pe­culiarly of Imagination. Now it is not able to accom­plish its operations more potently in any kinde of body then in its own proper body, in which it both is and lives. Likewise in every body there is nothing more easie to be kindled then the vegetative Soul, because that She runs and walks by her self, and is disposed hereunto; for even as a fire that is covered over and buried, doth, as soon as it is made bare and hath an accesse of ayre, burn up; even so likewise doth my phantasie apply and bend it self to the seeing of any thing. I cannot direct my eyes with my hands whether I please and would, but my Imagination converts them to whatsoever it likes me to behold. So also is it as to my journeying; for, if I have a desire of going any where, and do thus propose to my self according as seemeth me good, then is my body directed to this or that place thus intended by me. And by how much the more it shall have been imprinted in my Imagination and thoughts, so much the speedier do I run. So then its evident that Ima­gination is the mover of my course. Even after the same manner is it, that medicine doth mundifie bodies, in whom is a spirituality, from whence it comes to pass that that motion is performed the more easily.

Thirdly, Is to be understood, the distribution that is made in the body unto all the members, out of all such things as are presented unto it either without or within. In that distribution is made a mu­tation, whereby the things are so changed, that one part serves for the complexion of the heart, another part is accommodated to the nature of the brain: and so likewise is it with the rest. Now, the body attracts unto its self two manner of wayes, viz. internally and [Page 9] externally; Internally, it attracts whatsoever is taken in by the mouth. Externally, it attracteth the air, earth, water and fire; Thus therefore is the businesse to be constituted and defined, viz. Those things that are received inwardly, are not so necessary to be writ­ten; for that they are to be known by the foundation of nature, (viz. these) which are distributed thus, as we shall speak anon concerning the division. But out­wardly you are to understand it thus, that the body doth attract through the whole skin from the four ex­ternal elements, what is necessary for it; which if it should not do, the internal nutriment would not suf­fice for a mans support; and because that moisture is so very existent in the body by custome, the same body extracts it out of the Element water, and so it comes to passe, that as long as one shall sit or stand therein, he needs not any other quenching of his thirst. Now this proceeds not from the waters extinguishing the heat as it quencheth fire, but the internal heat attracts the ex­ternal moisture to it self, & drinks it just as if it were ta­ken inwardly; hence tis that the Cows are able to abide in the Alps without drink an whole Summer, for the air is as a drink to them and supplies the place and office thereof; The same may be concluded of as to a man.

Moreover the nature of a man may be sustained also without food, if he be set or planted with his feet in the earth. So have we seen a man that lived six moneths without food, and was sustained onely by wearing a piece, or clod of earth upon his' stomack; the which being dry, he now and then took a new fresh clod; he affirmed that during all that time he was ne­ver hungry: the cause of which thing we shew in the book of the Appetite of Nature.

So likewise have we seen a man that sustained him­self for many years by a medicine, viz. by the quinte­sence of gold, and scarce took half a scruple thereof [Page 10] each day, Hence likewise or after this manner, have there been many others that have eaten nothing for many years, viz. xx years, such I remember I have seen in my time. Some do attribute this kind of living to the goodness and piety of the persons, and some also im­pute it to God, the which we do not in the least desire to gainsay or judg of; yet however this thing is even na­tural for sadness, melancholy and fainting, or grief of the mind do take away both hunger and thurst; so that by the attraction of the body, to wit, self, it is able to sustain it for many years; for as much as food and drink are not so ordained or appointed, as that we must of necessity eat flesh or bread, and drink wine or water, but also we may sustain our life with the air and with clods of earth; and we are to believe that whatsoever is ordained for food was made that we might try and taste it, the which we shall declare more at large in our book of the Monarchy of God; Albeit we grant thus much, that because of our labours and such like, we cannot want temporal and corporal food, and that for very many causes, and therefore food was ordained for this body, as medicine was against diseases; Now therefore as to the distinction of things which enter in­to the body, observe it thus, that they are distributed throughout all the parts of the body, no otherwise then as if vinum ardens or burning spirit were poured into water, thereby making it all of the same odour, because it is defused throughout the whole body thereof; In like manner if ink be put into wine, all of it will be rendred black thereby. Even thus is it in the body of man, the humidity and moisture of life doth presently defuse such things as are received in, and that sooner and speedier then what we have proposed unto you by these examples; but as to the form that the substance thus took in, is transmuted into, the nature of this consisteth onely in the members which receive it [Page 11] and digest it into their own likenesse, no otherwise then as when bread, if conveyed into a man, is made mans-flesh, and if into a fish tis made fish, &c. Thus in like manner is it to be understood of the things that are taken in, they are transmuted by the virtues of the nature of the members, and become appropriated to the nature of the parts receiving them. The same is likewise to be understood of medicines, viz. that they are transmuted into the members according to the pro­prieties of them members, for they receive their strength and virtues from the proper substances of the medicines according to either the good or evil, the subtile or gross dispersing thereof, according as the quality of the medicine shall be, as for example; if it be of a quin­tessence, the transmutation of it will be more strong and potent; but if it be a grosse medicine, such also it remains, even as an Image or picture that hath its or­nament from the colours as to fairnesse and deformity, the which colours if noble, such also will the picture be; So therefore that we may collect our experien­ces in those like things which we have met withall, and may as it were, heap them up together for our po­zy and better remembrance, that so we may have them in a readinesse when wee need them; we will write down these nine Books, but as for the tenth, I will re­serve that close in my brain, because of the ungrateful Ideots; but yet notwithstanding in these 9 is enough declared to our Sons; and let no body admire and so much wonder at the teaching of my Doctrine, for though it be contrary to the courses and methods of the Ancients; yet notwithstanding, it is most firmly founded upon experience which is the mistresse of all things, and by which also ought all arts to be proved.

Of the Separation of the Elements.

BEfore we set about the Declaration of the Separation of Elements, there are some things which we shall explain (seeing that the things written of the Generation of things are not so very consonant with the Separations of the Elements) for the better and clearer understanding of that same Separation; for every thing is brought to its end and issue, the more conveniently, where a mature intelligent consideration, as to what the event will be, precedes; For verily, thereby the practick becomes the clearer. We there­fore say that the four Elements exist together in all things, out of which doth arise to every one its Prede­stinated state.

But now by what means those four Elements, so mu­tually contrary among themselves, are able to agree and abide together, without the destruction of them­selves: you are to understand it thus, Whereas the mixion of the Elements is in and by predestination, so united and corroborated, the case stands thus; there is no weight to be accounted in them, but the ruling power of one of them is greater in things then anothers [Page 14] power is, by which is to be understood that in the di­gesting or disposition and ferment of the predestinati­on, the strongest element will bear rule, and overcome and subject the others. By which means the other three elements cannot in the least attain their perfe­ction, but are in relation to that perfect element, as the light or sappy matter in wood is to the firm timber; therefore also they are not to be called Elements, for as much as they are not all of them perfect, but one onely is so; when we speak therefore of the four elements wch finally are in all things, we are not to understand it so precisely, that in them the four Elements are perfect; but there is but one onely finished or accomplished e­lement in things; the other Elements remaining imper­fect, by reason of the virtues and puissance of the chief excelling element; hence it comes to passe, that they can thus accord and consist together, because that there is no perfection in three of them, upon which account also neither can there be any corruption by the contra­rieties to bear rule. Moreover, that an element is predominant in one kind, tis because tis hereunto pre­destinated, and therefore no corruption nor permixion can adhere to them, as we mention it in the book of Generations; whereas therefore there is onely one ele­ment in every thing particularly, it is needlesse to seek for four elements in things, there being three of them not posited in perfection briefly and finally; there­fore we must understand that the four elements are in all things, but not four complexions actually, the case stands thus; a substance or matter contains the ele­ment water, and then it is nenusar or water lilly; there is not in it besides this element, neither earth, nor air, nor fire; likewise, there is not in it any likenesse of heat, or drynesse, for it hath no peculiar operation, but the predestination thereof is water, and is the one­ly element of water, under which is neither drynesse [Page 15] nor heat, according to its affianced nature. But yet although all these things are thus, yet notwithstand­ing the other three elements are in it, but the creatures have not their rise out of those three elements which are not brought forth as it were perfect, nor have they their beginning or help and assistance from them, but out of the predestinated element which is united to, and impressed in that stock and kind.

And albeit, that this squares not with the Common Philosophy, viz. that the one predestinated element hath of its own nature the other three elements adhere­ing unto it self, yet notwithstanding it is to be believ­ed, that the element, and substance, or matter, are different from each other. The which is to be thus un­derstood. The substance or matter is not from that element which tingeth and elementateth the substance; neither also are these elements from the substance, but they have an equal like agreement as the body and soul have. But now each body, as for example, The body of some growing thing hath its Complexion, and like­wise its element. Although the element it self is not visible in the growing body, nor is it tangible or demon­strable, and that for this reason, because this element is by reason of its subtilty more strong, and subjects the other elements of the growing body. And yet all of them are in the body, but imperceptibly, like as when water is permixed with vinegar, it becomes like unto it; and although the vinegar shall have changed all in the essence thereof, yet neverthelesse the Com­plexion of the water remains incorrupt; nor is it vi­negar, for that cause, but is as much water as afore: And although it puts not forth the virtues of water as afore; yet it doth not therefore follow, but that it hath them still.

Now therefore, by these propositions we are willing to declare by what way the Separations of the Elements [Page 16] are to be made; and here shall we meet with two Practicks that require our understanding. One is that which the Separation of the Predestinated Element a­greeth unto, and this we will declare in the book of the Quintessence. The other is that which the four Substantial Elements that exist in growing things, apper­tain unto. By this we are to understand, that the Pre­destinated Element is the Quintessence, nor is it possi­ble to make a separation of the one from the other, one­ly it may be made from the other three Elements, as fol­lowes hereunder, concerning the Quintessence. But where we speak of the Separations of the four Elements, we mean those four which are essentially in a body, from hence hath risen so many various errours, because that men have sought after the four Elements, and also the Quintessence in the Predestinated Element, the which cannot possibly be.

Moreover, you must also know, that when the Ele­ments of bodies are not to be separated, so that one may be Fire, another Water, and another like to Ayre, and the fourth to Earth, according to their Complexions. That sometimes the Elements appear with their forms, sometimes with their Complexions, as the water like water, the ayre like ayre, the earth like earth, and the fire like fire. These are to be subtilly understood, and may then at length well be done by a similitude, if they are taken for the union of the Elements, not visibly or actually, neither according to the nature of the Ele­ment of fire, but as an hot and dry Complexion, like fire. On this manner hath every Element its nature, essence and condition attributed to it; the propriety remaining incorrupt; for it is not to be supposed, that because some hearb is most hot, as a nettle, it doth therefore contain in it self the more fire; no, but it is rather to be accounted thus, viz. that the Quintessence of it is more hot, then the Quintessence of Chamomill, [Page 17] the which latter hath a lesser heat. But the Elements of the body do receive either lesse or more, from their own substance or matter; even as wood contains in it self more fire then hearbs do. Likewise stones have in them more of dryness and earth than Rozins have.

In like manner also note, that the mulittude and quantity of the degree in the Quintessence, doth arise from the Predestinated Element, and the intension or exaltation of the degree of the Corporal Elements, a­riseth from the Species, or shape of the substance, which is unlike.

But as to the Practick of the Separation of the Cor­poral Elements from all the other things, Observe that it is twofold; One way teacheth to extract the Three Elements from the Pure Elements, as from the burning Fire, from the invisible Air, from the true Earth, and likewise from the natural Water; the which Elements have not such a like Original as the precedent Elements have: The other way is of them, of (alias in) which those Four do exist, as we said afore, but yet with this difference, viz. That this exhibits more of the Ele­ment of Fire, Water, Earth, or Air, with the similitude of the Form of the essential Elements. When they shall be separated after this manner, they can never be any more dissolved, viz. So as for the Complexions to be corrupted or altered any further; (alias, So as to be eradicated out of their Complexions.)

'Tis also to be considered, That the Elements by Se­paration, are found to be, formally, of the likeness of essential Elements: for the Air appears like Air, that cannot at all be shut in, (which some falsly think) and that for this cause, because it presently exalts it self in the moment of Separation, and the Wind doth some­time break forth, and ascends upward with the Water, sometimes with the Earth, and other while with the Fire: For verily the exaltation, or elevation in the [Page 18] Air, is very much wonderful, like as if the Air were to be separated from the essential Element of the Wa­ter, it is to be done by boyling; the which beginning to boyl, the Air is forthwith separated from the Water, and carries with it the most light substance of the Wa­ter, and by how much the Water is lessened, so much also is the Air diminished according to its proportion and quantity.

There ore it is to be be noted here, That no Element can be conceived or had without Air, although any of them may be had without another; wherefore we un­dertake not the burden of Separating the Air apart, se­ing it is in the other three, as the life is in the body; for when it is separated from the body, they all perish: as we clearly teach in the following Practick of Separations. In this place, there are Four wayes must be considered; One way, is in Watery bodies, that is, in Herbs, which have more of Water, than of any of the other Elements. The Second is in fiery bodies; such are Woods, Rozins, Oyls, Roots, &c. which contain in themselves more of the fiery substance, than of the others. The Third is to be understood of Earthy bodies, such as are Stones, Clayes, and Earths; but the Fourth is of Aierial: and this is in all the other three, as we mentioned above. In like manner also are there so many Wayes to be consi­dered of, as to the pure Elements, after the same man­ner as is said afore, of the Four fore-going.

Hence then is it easie to be known what the Ele­ments are, and how to be separated; amongst which, the separations of the Elements from Metals come first, to be considered of; in which Elements there are pecu­liar Predestinated virtues, which are lacking in the other Elements, (alias, which are forced out of the other Ele­ments;) for although all the Elements are alike in the form, viz. in Heat, Coldness, Moisture, and Dryness; yet notwithstanding the Drynesse or Moisture, &c. the [Page 19] Heat and Coldnesse are not the same in one thing as in another; for in some it is Appropriative; but in other-some it is Specifick; by various wayes after this manner, according as in every kind they are each of them natu­rated peculiarly and essentially, for there's no kind of the Elements like to another in virtues

Thus also are we to conceive concerning the Separa­tions of Marcasites, the which do likewise differ from the others in the Practick, and Elemental Nature; for every kind, or Lineage, is posited in a peculiar Separa­tion, and must be practised with, in a particular way; af­terwards we will speak of Gems, and Stones, and de­monstrate their Elements, for they appear not at all like the others.

Furthermore, Salts are of a peculiar and most excel­lent nature, and of more properties then are perceived to be in the others: There is also a diverse essence in Herbs, which have no manner of agreement with the Minerals themselves; nor indeed can they be alike, as to what belongs unto their nature Likewise, the pro­perty of Woods, Fruits, Barks, and such-like is singu­lar; also the property of Flesh, Drink, and all edible Food, and of things not good and clean, but evil and impure, which are to be separated into Elements.

There are Two wayes found to be, of that Separation which we mean; One whereof is, the Separation of each Element shut-in by it self, into a peculiar Vessel without the corrupting, or losing of its virtues, the Air excepted. The other way is of the Separation of the pure from the impure, in the Four Elements, viz. after this manner: After that the Elements are separated viz. the one from the other, they have as yet a grosse substance; for which cause there follows another sepa­ration of those same Separated Elements; we will therefore declare the Practick of them all, for 'tis to be known in the first place, that the Quintessence of [Page 20] things is to be separated & extracted this way, because truly the Elements drawn out of bodies, in the nature of Quintessence, are not subjected, but are left with it. Therefore it is able to tinge the Elements, either stronger or weaker; which is to be understood thus, That the vigorousness do not (because of this) perish from the Elements when the Predestinated Element, that is, the Quintessence, is extracted; for it is it self likewise Elemental and Separable, as to the Elemental form, but not as to the differing natures, as is evident in the Discourse of the Quintessence.

By these like Separations, all Elemental Infirmities may be cured, by one simple Quintessence, viz, after this man­ner; If those Predestinations fight against these infirmi­ties, as we set down more largely in the Discourse of Predestinations. By these things therefore thus spoken, we have sufficiently enough disclosed the beginning of the Separations, and therefore let us now hasten on to the Practick part of them; the variety whereof is Ten­fold: One is of Metals, a Second of Marcasites, a Third of Stones, a Fourth of Oleaginous things, a Fifth of Ro­zins, a Sixth of Herbs, a Seventh of Flesh, an Eighth of Juyces, a Ninth of Vitrified things, and the Tenth of Fix things: And now, as to those Separations of the Ele­ments there are three wayes thereof, One by Distillati­ons, a Second by Calcinations, and the Third by Sublima­tions; To this do belong all the exercises, as the ap­plying of the hands to the Fire, and Labouring, and o­ther necessaries, which shall be set down in the follow­ing Separations.

Of the Separations of the Elements out of the Metals.

AS touching the Separation of the Elements from the Metals, there need the best Instruments, La­bour, Diligence, and an artificial Experience, and an aptitude of the Hands for this Work.

Of the Separations of the Elements out of Marcasites.

HAving afore set down the Separations of the Ele­ments out of Metals, it remains that we now pro­ceed to those Separations that may be made from Mar­casites, and they are these:

[Page 24] Take of any kind of Marcasite (as you please) whe­ther Bismute, or Talk, or Granate, or Cobolt, or any other kind, one pound; of Salt Nitre as much; beat them together very small, and draw them out, or distil them by an Alembick, without a Cucurbite, by burning them together, and keep whatsoever Liquor shall as­cend. But as for that which remains in the bottom, grind it, and resolve it into a Water with Aqua fortis, and hereto pour the Water you gather'd afore, and Distil it into an Oyl, as was aforesaid of the Metals. And after the same processe, shall you Separate the Elements likewise; for thus 'tis to be understood, viz the Gol­den Marcasite, to be separated like to Gold, the Silver­ish like to Silver, the Bismutick like Lead, the zinck like Copper, the Talk like (rum), the Cobolt like Iron, &c. Thus much may suffice for the Separation of all kinds of Marcasues.

Of the Separation of the Elements from Stones.

THe Separation of the Elements of Stenes and Gems, is to be thus understood; Take a Stone, grind it exceeding well to pouder, whereto add twice as much Sulphurvive, and being all well mixt together, put them into a luted Pot in an Athanor for four hours, that the Sulphur may be wholly absumed; afterwards, let that which remains be washt from the feces and Sulphur, and be dried. This Stony Calx must also be put into Aqua fortis: and he proceeded withal as, is aforesaid of the Metals. Therefore Stones are com­pared to Metals; as the clear Gems, that are not white, nor brownish, are compared to Gold; the white Ceru­seous [Page 25] and blewish coloured, to silver or ☽; then the more common sort of stones, to the other Mettals; as Althaster to ♄; Marble to Mars; flint to (rum); but Dulech to ☿.

Of the Separation of the Elements from Oleaginous things.

ALL Oyles, Woods, Roots, Seeds, Fruites and such like as have a flaming nature, and fit for burning, are to be reputed Oleaginous; and the Sepa­ration of them is two sold, viz. of the Oleaginous Bo­dies, and of the Pure Oyles:

Of the Separation of the Elements in Corporal Rosins.

TAke Sulphur most finely ground, boil it with twice as much Linded Oyl, into a Liver; the which being beaten to powder, and shut up in a bladder, must be put into Hors-dung to putrefie for four weeks; Then let it be destilled by an Alembick, gently upon a naked fire, the Air and the Water do ascend first, in different and pallid Colours; then afterwards by the encreasing of the Fire a little, the Fire doth ascend upwards, but the Earth abides in the bottom. The Colurs ap­pears pure, as the Air yellow, the Water like to thick milk, that it can scarce be distinguished from milk, the Fire like a burning Rubie, with transparency, and all the signes of fire, but the Earth is altogether black and adust; and the four Elements being thus Separated, each Element is perfect, in its own Elemental Complex­ion, and without permixion, as is above said.

Of the Separation of the Elements from Herbs.

SO also in Hearbs, the Element of water, is of most account, when they are cold Hearbs; but if they be Aërial, then that Element predominates. So likewise is it to be understood of the fire; The Sepa­ration of their Elements is thus. Take Sage, and beat or bruise the leaves thereof, and afterwards set it in putrefaction, as is said afore, then destill it by an horse-belly, and the Element of fire will ascend first, So long until the Colours, and the thicknesse of the water be changed; afterwards the earth will succeed, and some part of it likewise will remain in the Bottom, the which part is indeed fix. Destil this Water in the Sun, six dayes, and afterwards set it in a B. then the E­lement of the Water will first ascend, which is very lit­tle, and is perceptible by the tast; after that, the co­lour is varied the Element of the fire ascends so long, until that tast be likewise altered; then at last, at a part of the Earth is elevated up, but yet it is but very little, the which being permixt with the Air, is found in the bottom The like is to be understood of Aërial and watery Herbs; of which Hearbs the Air ascends first, after that the Water, and last of all follows the Fire, according to the process set down of Sage.

Of the Separation of the Elements from Fleshly Bodies.

THE Separation of the Elements from Fleshly Bo­dies, and such as live with blood, is to be thus un­derstood, that the Predominant Element in them, is to be perceived more abundantly, and chiefly at the last of all; as the Principal Element in Fishes is Water, in Worms fire; likewise in Fleshly Bodies that are com­mestible, and such as we usually eat, is Air, accord­ing to our discourse in the Treatise of the Generation of Animals.

Of the Separation of Elements from Waterish Things.

AS to the Separatron of Juycy and Watery bodies, into their Elements, and of such bodies as have the form of waterinesse, as Urine, Dung, Water, &c. observe this Processe.

Take Urine and destil it very well, then will ascend the Water, Air, and Earth together, but the fire abides in the bottom; afterwards mix all together and destil them again, and do thus the fourth time, and in the fourth destillation, the Water will ascend first, then the Air and Fire, but the Earth abides in the bot­tom.

Take then the Air and Fire in a peculiar Vessel, the which set in a cold place, and there will be Stria's or Crystals congealed, the which are the Element of Fire, though indeed they will be likewise congealed in the destilling, but yet in the cold the Congelation will be more.

Of the Separation of the Elements from Water.

MAke the water boil, by an horse-belly, or dung­hil, and the Earth it self will settle in the bot­tom, putrefie that which ascends, for its time, and let it be destilled, afterwards by a B. and the Water will ascend first, and the Fire afterwards. Dung or Excrements, Vitriol, Tartar, and such like juyces, as Allum, Salts, and others of that kind are to be de­stilled by ashes in that heat, and so long, until they will no more ascend, and that the Water and Air have as­cended, and the Earth aboad in the bottom, afterwards by the fire, doth the fiery Element ascend. Tis to be observed in this place, that albeit the four Elements are separated, yet notwithstanding there do yet re­main in the Earth, four Occult Elements, as being six, as in the Caput mortuum of Vitriol, the which you must subline with Sal Armoniack, and so will an Oyl proceed forth, in which the Water and the Fire are, and the Earth it self remaines Substantially, Separate them wch have ascended up, and the Water will ascend again, and the Fire will abide in the bottom, thus also is it to be understood of Tartar, and Salts. Now although there are many more Separations of liquors, yet we shall make a larger declaration of them, where we speak of Transmutations; for it is to be observed that there are more Elements in a Corrosive Earth, then in Ashes; Therefore the Separation is to be made by Sublimation, as we shall demonstrate elsewhere.

Of the Separation of the Elements from Glasses, and such things as are Glassy.

THat which we have set down afore concerning the resolutions of Marcasites, the same is to be understood in this place about Glases, and is principally to be considered, viz. that they be calcined with Sulphur, as the stones were; then afterwards washed, and be dissolved with Salt-Peter and Aquafortis, &c. as we have mentioned afore, &c. Their E­lements are likewise to be known by the colures, in the destillations of them, not as they shew themselves to the sight; and thus much for them.

Of the Separation of the Elements in six Bodies.

THe Separation of the Elements of six things, is made by sublimation, as we teach of Salts and Liquors, but yet with this difference, that they are to be calcined with Salt-nitre, and to be sublimed afterwards; And al­though there are many other things not set down in this place, yet neverthelesse tis to be understood, that the Separations of all Bodies are to be made, by these thus mentioned ten ways. Moreover as to the Sepa­rations of the four Elements, tis to be observed that each of them may be Separated again, viz the Fire as fire, the Air as air, the Water as water, the Earth as earth, as it followes concerning their Peculiar Separations.

Of the Separation of the Fire.

YOU are also to know, that from the Element of Fire may be Separated four Elements after this manner, when the Fire is most violently enkindled or ascends, re­ceive it in a Recipient, or Glass-vessel, wch shut exceed­ing well, and set it in horse-dung for a month, and thou shalt find in that one Elements our Elements; the wch do thus with, open the vessel, put a Receiver there­to, so the vapour, or Air will [...], into the receiver, then afterwards, destil that which remains by a B. so the water will ascend, then by an heat of ashes, the fire will ascend, and the Earth will abide in the bottom; as to the virtues of these Element, what they are, and why they are in this place thus described, we shall ex­plain more at large in other Books.

Of the Separation of the Air.

HAving received the Element of the Air into a firm glasse, and shut it with Hermes his Seal, tis to be exposed and directed or, turned at the Sun, for an whole summer; the Air is by the circulation changed into moisture, or Water, daily encreasing more and more. Thou shalt separate this quantity on this wise, viz. let it be putrified in horse-dung for four weeks, afterwards destil it by B. as you did the Fire; Its virtue shall be spoken of, more largly in another place.

Of the Separation of Water.

THe being put in a glass top-ful and not he least space empty, let be shut with Hermes Seal, and [...]t at the warm Sun for a moneth, that it may daily have such a heat as if it would boil, but by rea­son of the fulness of the glasse it cannot; which time being past, putrifie it for four weeks then open it and deful it by an Alembick of three qu [...]ls or beaks, by this way are the three Aleme [...], Separated and the Earth of that Water abides in the bottom. The nature of [...]Spa n [...] said to be of very much vir [...] in many case [...].

Of the Separation of the Earth.

THe same process is to be observed with the Earth. [...] was with the Water, except onely the c [...]vi­lation, for this destiliation is like to that which is made or done in the fire, and is perfected by the same way. There is many a reason of our setting down thi [...] Separation of the Elements, in this place; not only because us very profitable in Philosophy, but tis so in Medicine likewise. We have now abundantly enough w [...]i [...]n of the Separations of the Elements, and although more might be mentioned thereof, yo [...] i [...] is not so very necessary.

Now we will declare the Separation of the Pure, from the In pure, according to out determination and pur­pose. The which indeed is done after the self same [...] as we teach of Arcana's and Aurum Potabile, and therefore not to be [...] in [...] that [Page 34] processe is not from its very beginning, altogether the same with that which is set down about Arcana's and Magisteries, yet neverthelesse I do at the end assume, and follow the same way of Preparation by Separation of the Element, for asmuch as that here in this place, those Elements are to be Separated, after that each of them is purged from the desilements that are therein; so that no deformed thing or impediment may proceed from them, which otherwise might easily be.

Of the Quintessence.

WE have formerly mentioned the Quintes­sence that is in all things; now we are (here in the beginning of this Treatise) to con­sider what it is; The Quintessence there­fore, is a certain matter Corporally extracted out of all the things, which Nature hath produced; and also out of every thing that hath a life in its self, and is separa­rated from all impurities and Mortality, is most subtil­ly mundified, and likewise Separated from all the E­lements; from hence it is evident, that the Quintessence is as if it were the Nature, Power, Virtue and Medi­cine, shut up and imprisoned heretofore in things, but is now free from its dwelling place and extraneous in­corporation; the same Q E. is the Colour, Life, and pro­prietie of things; tis a Spirit like the Spirit of life, with this difference, that the spirit of the Life of a thing is permanent, but of man mortal; from whence may be understood, that a Quintessence cannot be extracted [Page 36] from the flesh or bloud of a man; and that for this rea­son, because the Spirit of Life, which also is the Spirit of Virtues, dies, and the life exists in the Soul, which then afterwards is not in the substance. By the same reason also, even the Animals, because they lose their Spirit of Life, are therefore wholly mortal, and afford no Quintessence; for the Quintessence is the Spirit of the thing, which verily cannot be so well extracted out of things sensible, as our of in-sensible things; Now, Baume hath in it self a Spirit of Life, the which is its Virtue, Power, and Medicine; and although it be se­parated from its Root, yet notwithstanding the Life and Virtues are therein; for this reason, because that is a fix Predestination: Therefore the Quintessence may be extracted therefrom, and be also Conserved with the life thereof, without Corruption, as a thing eternal, ac­cording to its Predestination: But now, could we but extract after this manner, the life of the Heart, with­out corrupting it, even as is possible for us to do, out of things insensible, without doubt we might be capable of Living perpetually! without the knowledge or feeling of Death, and Diseases; the which thing is impossible for us to do. And therefore we must expect to die.

Whereas therefore, the Quintessence is the Virtue of the things; we must in the first place tell you, in what form the Virtue and Medicine is in things, and that on this wise; Wine contains in it self a great Quintessence, whereby it hath very wonderful Operations; yet not­withstanding there is not so much of the Operation, as of the Wine, as is evidently apparent: If Gall be cast into Water, it makes it all bitter, although the Gall be not the hundredth part of the quantity of the Water; So the smallest portion of Saffron, will tinge a great deal of Water; all which doth not therefore become Saffron. Thus in like sort is it to be understood of the Quin­tessence, its quantity is very little, and lodgeth as a [Page 37] Guest in Wood, Herbs, Stones, and such like; The residue is a meere absolute body; the which we write of, in the Book of The Separation of the Elements. Nor are we to dream that the Quintessence is a certain fifth Essence, above the Elements, when as even it it self is an Element. Likewise some or other may sup­pose, that the Q. E. is a Temperate Essence, viz. nei­ther Cold, nor Hot, nor Moist, nor Dry, for verily it is not such. For there is nothing that consisteth of such a temperature; for by it, it would be wholly alie­nated from the Elements; But all Quintessences, have a nature according to the Elements; as for example, the Quintessence of Gold hath a nature according to the Fire, the Q. E. of Lune, according to the Wa­ter, of Saturn according to the Earth, and of Mercury according to the Air.

But the reason why a Quintessence cureth all deseas­es, is not because of its temperature, but because of its implanted property, its great cleannesse and purity, whereby it doth in a wonderful manner, alter and change the body into cleannesse. For even as a spot or film is took off from the Eye, wherewith it was dark­ened afore, even so doth the Quintessence mundifie the Life in man. Neither doth it follow, that all es­sences must necessarily be of one and the same nature, mutually; No, nor are all the fiery natured essences of the self same Operation, by reason of their com­plexion; as for example, should any suppose that the Quintessence of Anacardes hath the very like self-same operation, as the Quintessence of Gold hath, because both of them are of a fiery nature, he would be ex­treamly mistaken, because the Predestination and dis­position, causeth the diversitie of virtues; for even as every Animal conteins in himself the spirit of life, and yet for all that, they have not all of them the very same like virtues, because they all consist of flesh and [Page 38] blood, but one differs from another, as in taste, so in virtue; even so is it with the Quintessence; the which doth not receive its virtue from the Elements simply understood, but from the propriety existing in the E­lements, according to our discourse, in the Book of the Generation of Things.

Thence it comes to passe that some Quintessences are Stiptick, some are Narcotick or stupifying, other some Attractive, others cause sleep, others are bitter, sweet, sower, benumming, and some are renewers of the body into youthfulness, others concerve it in health, purge it, bind it, &c. the virtues of which Quin­tessences are innumerable, nor can they be reck­oned up here, but yet a Physitian should know them very well.

When therefore the Quintessence is Separated from the not Quintessence, as the Soul from its body, and that it be taken inwardly into the body; What infir­mity is able to resist so noble, pure and potent a Na­ture? or to take away the life from our body, death ex­cepted, viz. the Predestinated time which Separates our Body and Soul, as we teach in our Book of Life and Death. We are also to consider in this place, that eve­ry Disease requireth its Peculiar Quintessence; although we teach some that are sit for all diseases. But by what reason that comes so to passe, shall be taught in its pro­per place.

Furthermore we testifie, that the Quintessence of Gold is as to its Quantity, exceeding small; and the resi­due of it is a leprous body, in which there is remain­ing neither sweetnesse, nor sowernesse, nor any power or virtue besides the mixion of the four Elements. And this secret we ought not to be ignorant of, in the least▪ viz. that the Elements themselves; cannot without the Quintessence resist any disease, but are able to do onely thus much, and no more then thus, viz. to heat or to [Page 39] cool, without any kind of virtues; as put case the disease be hot, it is driven out by Cold, but not by that frigiditie as is destitute or void of Cold virtues, as wa­ter and snow, the which two though sufficiently cold, yet there is no Quintessence in them, by whose power and virtue the disease may be expelled. On this account the body of Gold is, of it self, invalid; But its Quin­tessence onely, existing in that body, and in its Ele­ments, yeelds those virtues therein hidden; so like­wise is it in all other things, tis their Quintessence one­ly that cures, heals, and tingeth the whole body, as Salt doth excellently season any food; The Quintes­sence therefore, is that which gives colour, such as it is; also virtue; and if Gold be spoiled of its colour, it doth likewise loose its Quintessence. The same is to be un­derstood of the other Mettals, that when their Colours are removed from them, they are then robed of their natural virtue.

The like is it in Stones and Gems, as the Quintes­sence of Corrals is a certain fatnesse with a redness, and the body of them is white; Likewise the Quintes­sence of the Smaragdine is a green juyce, and the Body of it is also white. The same is to be supposed of all the rest of the stones, viz. that they loose their nature, essence, and proprieties together with their colours, as we teach peculiarly in their Extractions. The same is to be likewise understood of Hearbs, Plants, and other growing Products. In like manner of flesh and of blood, from which there can be no Quintessence ex­tracted for the reasons afore rehearsed; but yet not­withstanding there may be a certain similitude of a Quintessence extracted by us there-from; after this manner, a piece of flesh hath life in it self even yet, be­cause the flesh is as yet furnished with its whole nature and virtues; and therefore there is a life in it, which although it be not the true life, is nevertheless a pre­served [Page 4] life, and that so long until it putrifies. And therefore this difference is to be noted, whereby dried Herbs, and such like, are to be accompted of, as was spoken of Flesh. For, that green Spirit, that is their life, is perished from them. So then dead Things may be taken for a dead Quintessence, even as Flesh can emit from it self all its virtues, peculiarly separated (into one part) from its body: So also is it with Bloud, and dryed Herbs. Which indeed, though they be not live Quintessences, yet do they demonstrate, how even a dead Quintessence discovers some Virtues. But, Metals and Stones have in them a perpetual Life and Essence, nor do they Die; but as long as they are Metals, or Stones, so long also doth their Life endure; therefore also do they exhibite perfect Quintessence, which may in like manner be extracted from them

Moreover, we are to see by what way the Quintes­sence is to be extracted: verily, there be many wayes, some are made by Additions, as by the Spirit of Wine; others by Balsamites; some by the Separations of the Elements; and by many more several wayes which we shall not here reckon up particularly.

But, whatsoever way 'tis done by, the Quintessence must not be extracted by the mixtion or addition of things inconvenient, and unsuitable; but the Element of the Quintessence is to be extracted alone from the Separated body: and likewise by such a Separated bo­dy as is extracted. There are many wayes to be found by which the Quintessence may be extracted, viz. by Sublimation, Calcination, by Strong Waters, by Corrosives, by Sweet, by Sower things, &c. and it may be done any kind of way: But this also is to be noted, That every thing that hath been admixed to the Quin­tessence, by reason of the necessity of the extraction, that same thing is to be extracted again therefrom, that so the Quintessence may remain alone, without being [Page 41] polluted, or permixed with any other things: for it cannot possibly be, that the Quintessence can be extra­cted from Metals, and especially from Gold, (for that cannot be overcome by it self) without the using of some fit Corrosive, that may be again Separated there­from afterwards. So Salt, which was Water, is again extracted from the Water, so that this Water is void of Salt. But now this is to be considered, that 'tis not every Corrosive that is fit for this work, because they cannot all of them be separated; for if Vitriol or Al­lum be permixt with Water, neither of them can be Separated therefrom afterwards, without detriment or corruption, but they leave behind them a sharp resi­dence; and that for this reason, because they are both Watery, and there's made a concurrency, or meeting of two likes; the which ought not so to be in this place: Therefore diligent heed is to be used, that you take not a Watery body to a Watery, or any Oyly body to an Oyly, or Resinous to a Resinous body; but verily, the Contrary ought to separate the Quintessence, and to extract it, as Waters extract the Quintessence of Olea­ginous bodies, (as is mentioned of the Metals) and Oleaginous things, the Quintessence of Watery bodies, as we may learn of the Quintessences of Herbs, &c. So therefore, after the Separation, and extraction of the Quintessence, the Corrosives are to be again Separated, which will easily be done; for Oyl and Water are easi­ly separated, but Oyl from Oyl not so; nor can Water be separated from Water without permixing each with the other; the which thing being left, may bring to the Quintessence a most great losle, for the Quintessence must be clear and undefiled, and must be gathered with­out the permixion of any thing whatsoever, that it may have a Uniform substance, whereby it may be able to penetrate the whole body; for, the subtilty and virtues thereof; cannot be found out fundamentally; no more [Page 42] then its Original, viz. from whence it first proceeded, can be fully known. For it (viz. the Quintessence) hath many degrees; One against Feavers; as the Quin­tessence of Opiates; One against the Hyposarcha, or an Hydropical distemper, as the essence of Tartar; One against the Apoplexy, as that of Gold; One against the Epilepsy, as that of Vitriol; the number of which is e­ven infinite and unsearchable by experience. 'Tis therefore worthy the highest Consideration and dili­gence, that to every Disease, its true enemy may be as­signed; for so Nature will give an incredible assistance; the which we will make a better Declaration of in what follows. We cannot speak of the Degrees thereof, in such a manner as is the assignment of Degrees to simple things in Medicine; the reason is this, because there can be no Comparison of the degrees of a Quintessence, to the degrees of Simples, nor indeed may be; but when they are exalted, the excellency and virtue of one, is found to be greater, then that of another, and not the Complexion; Nor is it to be conceived, That the Quintessence of Ambos, is hotter then the Quin­tessence of Lavender; or the Quintessence of Venus, dry­er then the Quintessence of ❍; but the degree of any thing is to be discerned, by the great and more excel­lent virtues that it hath, viz. after this manner; The Quintessence of Antimony cures the Leapry, the Quin­tessence of Corrals drives away the Spasm and Torsions, or Gripings. But now to know which of these is the better and higher granduated, there can be no other judgement of it then thus, viz. That the Quintessence of the Antimony is higher and more excellent, and that for this reason, because the Leapry is a more grievous infirmity then the Cholick is, with all its appurte­nances; and therefore answerable to the propriety that each hath against divers Diseases, are the degrees thereof to be considered: yea, also in one and the very [Page 43] same Disease; for so in the Leprosie, one essence is more powerful to cure it then another; for the Quintessence of Juniper expels it, and the Quintessence of Amber­greece, and the Quintessence of Antimony, and the Quintessence of Gold: Now although that all these Four Essences will cure the Leprosie, yet notwithstan­ding they do it differently, nor do they consist (as to the Cure thereof) in one and the same degree; for the essence of Juniper expels this Disease by a most high Repurgation and cleansing, which it brings into the bloud, and consumes the Venome so, that it is not so perceptible; and therefore to be accounted in the first degree of that Cure. The Quintessence of the Am­ber-grecce takes away the venome also; and doth more, for it mundifies the Lungs, Heart, and Members, sub­ject to the Leprosie; and therefore the Second degree is attributed thereunto. The Quintessence of Antimo­ny doth go yet further then the Two aforesaid virtues, mundifies the skin, and acuates and renews the whole body, after a wonderful manner; and therefore obtains the Third degree. But the Quintessence of Sol, doth e­ven alone accomplish all these Operations, and radical­ly takes away all the signs of the Leprosie, and so re­news the body, even as Honey and Wax are mundified and purged from their Comb; on this account it pos­sesseth the Fourth degree.

By this kind of way, are the degrees of Quintessences to be known, and distinguished from one another; that is, which of them is more high, or more excellent. Be­sides Simples are to be known by their Properties; for as is their Propriety in the Simple form, such also is their Quintessence; not sluggisher, but much more powerful and excellent.

Moreover, we must likewise know the differences of the Quintessences; for some of them do very much serve for the Liver, to resist all its Diseases. Some for [Page 44] the Head, others for the Reins, some for the Lungs, o­thersome the Spleen, and such like; Likewise, some do operate only in the bloud, others in the Phlegm on­ly; some upon Melancholy only, others upon Choler; othersome have their Operations in the Humors only, some in the Spirit of Life, some in the Nutritive Spirit; some Operate in the Bones, othersome in the Flesh, some in the Marrow, others in the Gristles, some in the Arteries; some also there are, that Ope­rate against some Diseases Only, and against none else; as, against the Palsie, Falling-evil, Contracture, against Fluxes, the Dropsie, &c. Some also are found to be Narcoticks, others Anodine; some Somniferous; some Attractive, Purgative, Mandificative, Incarnative, Confor­tative, Regenerative; and some Stupefactive, &c.

Othersome there are to be found, that Renovate, and Restore; that is, such as transmute the Body, Bloud, and Flesh; Othersome for the Conservation of the Diuturnity, or Prolongation of the Life; some for the Retaining and Preservation of Youthfulness; some of them work by Transmutation; and some by enkindl­ing, or stirring up. Moreover, this is likewise to be un­derstood that some Quintessences have a Specifical form, others an Appropriated form, others an Influ­ential, and others a Natural form. Briefly, there are many more virtues that they are endued with, which we are able to describe, and their Operations in Medi­cine, are exceeding admirable and unsearchable, and that variously; for some Quintessences will make a man of 100. years old, like to one of but 20. years of age, and that by their own Vertues and Power. And now, What man is able to search out the Original of so great a Mysterie? Or to find out, from whence the first mat­ters do naturally spring? It is at the pleasure of our most Supream Creator, either to make them so, or to forbear. For, who shall instruct us to know, what the [Page 45] virtues of the Quintessence of Antimony are, by which the old Hair is cast off, and new springs up in its room? Likewise, why the Quintessence of Bawm roots out the Teeth, and eradicates the Nails of the Hands and Feet, and causeth new ones; and the Quintessence of Rebis, rubs or scours off the skin, and renews it? But the Quintessence of Celondine changeth the body, renewing it into good, and better; just so as fresh Colours renew a Picture. There are far more Properties then these, which we omit in this place, and reserve them to be de­clared in their proper Chapters.

And now at last, How can it be possible that we can relinquish and neglect that noble Philosophy and Medi­cine, seeing that Nature affords unto us such wonderful experiments, both in, and from them; yea such, as the other Faculties are destitute wholly of, for that they are placed in a meer Cavilation. And why should not this strange Operation be very pleasing unto us, viz. That the Quintessence of the Carline Thistle takes away the Powers of one man, and bestows them upon another that useth it. Likewise, that the Quintessence of Gold inverts, or turns as 'twere, the whole Leprous body in­side outwards, and so washeth it as an Intestine, or En­trals are washt in the Shambles; and doth likewise re­move the Scabby Skin & make a new one, and loosneth the Organs of the Voice, and takes away the whole Le­prous Complexion, and produceth such a one, as if he newly came forth out of his Mother. Now therefore, wee'l apply our mind to the making of those Quin­tessences, and direct you the Way of their Extractions or Compositions; to this purpose, we will endeavour to declare them in a just due order, together with their Appurtenances, viz. One way for Metals, another for Marcasites, another for Salts, another for Stones and Gems, another for Burning things, another for Growing things, another for Spices, another for Comestible and [Page 46] Poteable things. But yet, you are to take notice in the Practick part of Quintessences, That the Theory, and a good knowledge of Natural things, is requisite; but yet notwithstanding Theorically, viz. of the Proprieties of things to natural Diseases; Neither are we to be Ig­norant of the difference between a Quintessence, an Au­rum Potabile, Arcanaes, Magisteries, and others of that kind, viz. thus; A Quintessence cannot be again reduced into its body; but Aurum Potabile may be again trans­muted very well into its Metalick body; and therefore the virtues that are in a Quintessence, are far more noble then in other things.

But now, in our thus Discoursing of the Quintessence, the difference in respect of the one and the other, is to be known; and also what that difference is: And al­though we have sufficiently explained it afore, yet the Practick allures and calls us some other way, by which said way, the condition and nature of the Quintessence may be found out. For although they do not appear in the form of a Quintessence, nor are made after the same manner, nor consist in one Element alone, as a Quintessence ought to be; yet nevertheless 'tis to be un­derstood, that as to the Quintessence of those things, it is more then so, as to be called a Quintessence; and is ra­ther to be styled a certain Arcanum, and Mysterie; con­cerning which, more should be written then we have written of a Quintessence. But whereas we have de­clared it in the Books of Paramyrum, we shall passe it over in this place. The number of the Arcanaes and Mysteries of this same Art is infinite and unsearchable, and many are the wayes thereof, that we meet withal, and which require the attentive heed of a mans quick­est ingenuity. But yet, amongst all this number of Ar­canaes, we will here rehearse Four. The First there­fore of those Secrets is, Mercurius Vitae; the Second is, the Prima Materia, or first matter; the Third is, the Phi­losophers [Page 47] Stone; the Fourth is the Tincture. And although these Arcanaes are, as to their revealment, rather An­gelical then Humane; yet nevertheless we will not greatly fear, or doubt of them, but will rather endea­vour to search out the wayes of Nature; and even all that which hath proceeded from Nature, may in my O­pinion, be also natureally understood. We do therefore profess concerning Mercurius vitae, that it is not a Quin­tessence, but an Arcanum; because there are in it, many virtues and powers, which preserve, restore, and re­generate; as we write in our Book of Arcanaes. So likewise Prima Materiae doth not onely operate upon living bodies, but also on dead bodies after the same manner, more then can be imagined to be done natu­rally. In like manner doth the Philosophers Stone shew its efficacy, the which tinging the body, doth release it of all diseases, even as each of the Metals are mun­difyed from their Impurities. So also is it with the Tincture, the which doth as well transmute the dis­ease into health, as it doth ☽ into ☉. These things, yea and others to, do Magisteries and Elixirs accomplish, and Aurum potabile, each whereof are treated of in their proper books.

Of the Extraction of the Quintes­sence out of Metals.

NOw then we will in a few words, finish the Ex­traction of Quintessences from Metals; for many men have (in our time) attempted and experienced very many things in them, and have met with many things that have as it were, even constrained them to enter upon other (and those various too) wayes.

[Page 48] Concerning Metals. Therefore this is to be un­derstood, viz. that they are to be devided into two parts, viz. into their Quintessence, and into their Body; both which are liquid and potable, and will not be permixed together: but the im­pure body, turns forth the Quintessence to its super­ficies, even as the Colostrum, or cream is Separated from the milk. By this way are made two fatnesses, or viscous liquors out of Metals, the which liquors are to be Separated. As for the fatnesse of the Body, tis alwayes white, even of all the Metals; but their Quintessence is coloured, even as we have explained it afore; concerning the seven Metals, they likewise have all of them the same process, and is this.

The Mettal must be dissolved into a Water, then af­terwards, must this solution be destilled by a B. and be abstracted or drawn off, and putrefied so long until it be reduced into an oyl, the which oyl must be destilled out of small Glasse-Cucurbites by an Alembick, and one part of the Metal will remain in the bottom, let the which be again reduced into an oyl as before, and be destilled so long, until all the Metal shall ascend, then let it be again putrefied for a Moneth, and at length be again destilled with a gentle Fire, and the vapours will ascend first, and fall into the Receiver, the which vapours remove; Then there will ascend two obscure colours, one white, and the other answerable to the nature and condition of the Metal, and when they shall be wholly comeover, they become Separa­ted in the Receiver. So that the Quintessence remains in the bottom, and the white colour of the Body swims at top. Separate these two by a Separating-Glass and put your Quintessence in another Glasse, and pour thereto some Purified Burning Wine, which let re­main so long therewith, until it, viz. the Wine be plainly acuared, then let it be strained or Separated [Page 49] from the Quintessence, and more fresh be again poured on; this do so often till you perceive no more Acuity or sharpnesse. Then at last, powr on Water twice de­stilled; where with let it be washed and brought unto its sweetness, then keep it; by this way is prepared the Quintessence of Metals. But as for the white Colour of the body if you reduce it, you shall have thence­from a white Malleable and Metallick body; the which cannot be known, viz. under what species or kind it is conteined. Many other wayes are to be found for the Extraction of a Quintessence, which we shall be silent in, because we account them not for true extra­ctions of Quintessences, but onely as transmutations, in which there is no Extraction made or used.

Of the Extraction of the Quintes­sence from Marcasites.

THere are also to be sound, various ways as to the Ex­traction of the Quintessence out of Marcasites, but yet we cannot in the least account them for true Quintessen­ces. And although they be of a greater virtue then their Quintessence is, as we teach, & discover of Arcanaes, Ma­gisteries and Elixers; Yet notwithstanding the way and manner that we here use, in extracting the Quintessence from all Metal [...]ne Marcasites, is like to the true extracti­ons of the Metals. And whereas we said before, that the Quintessence is the most supream virtue of things, and do yet for all that aver the contrary in Arcanaes, viz. that they are greater then the Quintessences them­selves are; the reason is this, because all Arcanaes con­tain in them the Quintessences, and are reduced fur­ther, to such an acuity and subtilty, that they do re­ceive [Page 50] thereby a far greater virtue then the Quin­cessence.

The same comes also to be, by reason of their Ap­propriate and Specisick faculty. The processe there­fore of the Extraction of the Quintessence out of Marca­sites is thus.

Take of a Marcasite ground most exceeding small, one pound; of the eating Water, two pound; being permixt together in a Pellican, let them remain in digestion two or three moneths, and they will be reduced into a li­quor; distil this liquor by the Fire, wholly, and it will come over in an oyl, the which thou shalt putresie to­gether in a Belly or Dung, sor a moneth, then distil it as you did the Metals, and there will likewise two colours ascend, as did from the Metals, one colour white, the other the true colour of the Quintessence; leave the white, except it be of Bismute, or a white Mar­casite, and then you shall know them from each other by the thicknesse. Take the undermost and reduce it to its sweetnesse, as was afore spoken of the Metals. On this wise then hast thou Extracted the Quintessence out of Marcasites, without any corrupting of their powers and virtues.

Of the Extraction of the Quintessence out of Salts.

THe manner of Extracting the tho Quintessence out of Salts is done by a peculiar way, that so their vir­tues may not be diminished, viz. on this wise.

Take Salts, The which you must Calcine excellently well; but if they be volatile Salts, burn them; after­wards let them he resolved into a Tenuity or thinness, and be destilled into a Water, put this Water in pu­tresaction for a moneth, and destil it by a B. and there will ascend a sweet water, the which throw away. [Page 51] That which will not ascend, set again in Digestion for another moneth, and distil it as before; and do thus so often, till there be no more sweetness perceived; for by this way, hast thou now the Quintessence of Salt in the bottom; from one pound of Burnt or Calcined Salt, thou wilt scarce have two ounces. Half an ounce of this Salt Extracted on this wise (suppose common Salt) doth season meats more then half a pound of the other, for here is onely the Quintessence present, and the Body is abstracted thence-from, by the liquid Solution.

By this way is the Quintessence of all Salts Separated. But it is to be extracted from Allum and Vitriol, by ano­ther way; thus, They do not admit of a Calcination, e­ven to fusion, as Salts do; and therefore it is Expedi­ent, that after their Calcination, you burn them, and resolve them according to the Rule of Practise; and af­ter that they be resolved, power on again the Waters that proceeded from them, and proceed on, according to the Process given of Salts; for much of the Essence ascends with the moisture, the which doth again thus reside at the bottome in the Composition and Putre­faction, and so come together into one.

Of the Extraction of the Quintessence out of Stones, Gems and Pearls.

THE manner of extracting the Quintessence out of Stones, Gems and Pearls, (the Process of all which is one and the same) is the most excellent of all, and is as to the Operation thereof, very Subtile and Indu­strious; very, very little is the quantity of that Quin­tessence, which is to be had out of Gems, and by now much the subtiler and purer the Gem is, so much the lesser is the Quintessence thereof; tis scarce worth while to Extract the Quintessence from gross, great & vile or base Stones, for they have but little virtue in them, and therefore also have but very little Quint. to come forth [Page 52] or proceed from them. The Processe thereof is this.

Take Gems or Margarites, or Pearls, beat them into pretty big pieces, not into a Powder, and put them in a Glasse, and pour thereto the Acetum of the Roote, or Radicated Vinegar, so as to overtop it the breath of four or five fingers, and let them be digested in a hors­belly for a whole moneth, which being done, the whole matter will appear liquid; the which thou shalt ex­tract with other Radicated Vinegar, and shake and mix them well together; so the Vinegar receives into it self the Colour of the Stone. The Coloured Vine­gar must be poured out into another Glass, and powr on more Vinegar as before, so osten as there comes any Colour; now in that Colour is the Quintessence con­tained, the residue is the Corporality. Take there­fore the Colours, or tinged Vinegar, and boil them ve­ry gently even to dryness, then afterwards wash it of­ten with distilled Water, until it be made sweet, as a­bove said: Then let this powder be dissolved upon a marble; thus shalt thou have the Quintessence of Gems and Pearls; but this is to be noted in the Colours of Pearls, that they are resolved into the Colour of thick Milk, and the Body of them is Sandy and viscous; and thereby may the one be known from the other. The like is it also with Crystal, its Quintessence appears at top, a certain Viscous Body remaining, by which the sufficiency or compleatnesse of those kind of Extracti­ons may be known.

Of the Extraction of the Quiutessence out of burning things.

ALL such things we call burning, as are not used for food or drink, and do naturally burn, and feed the fire in their Bodily Substance. The Process of the Extraction of their Quintessence is this. Take the Body, cut it exceeding small, and put it into a Glazed Pot, and fill it up, and close it firmly with the Seal of Wis­dom, that so it breath not out, burn it in a Circulatory Fire for twenty four hours, so as to abide in an equal Heat, and the Pot to be glowing like the Coals: Then take it out of the Fire, and putrefie it in Dung for four Weeks, then distil as much as will ascend; Let this be put in a Horse-belly to distil off all the moisture there­from, and be set again to putrefie, until there come out no more moisture, then at length the Quintessence of that which thou hast received, and at first tookest in thy Reciver, remaines in the bottom; after this man­ner is the Quintessence to be Extracted out of all things that contain in them Oyl, or Rosin, or Pitch, or such like, as out of Turpentine, Fir-tree, Juniper, Cypress, &c. Likewise out of all Seeds, Fruits, and such like.

Moreover you are to note, that there are also far more waies and kinds of Extracting the Quintessence from them, by which it comes forth very Odoriferous, Sub­tile and cleer; but those waies are not Extractions of the Quintessence, but certain Magisteries of those same things, by which some part of the Quintessence doth in the Permixion together, ascend upwards: But yet it is not a perfect Quintessence, for the Essence of Woods is a certain satness or Rosin, and thick substance, and is not therefore extracted in the form of Magiste­ries; but the cause hereof is this, viz. the Quintessence [Page 54] of the Turpentine Tree healeth Wounds; but if it shall be extracted after the aforesaid manner, of other Magisteries, it doth not Cure them, because it hath not in it the basis and foundation of the Quintessence; For verily Magisteries are on this account distinguished from Quintessences, because they only concern and respect the Complexions and Four Elements, the which is not the nature of Quintessences; Likewise they receive, or have it Spiritually, and not Materially in its proper Es­sence; as appears in the Chapters.

Of the Extraction of the Quintessence out of Growing Things.

SUch we call (in this place) Growing Things, that fall off and grow again, as Herbs, Leaves, and such like And for the Extraction of the Quintessences of them, there are various wayes found out, by the addi­tion of other things; but they ought to be extracted without the mixture of any thing; and so, as to retain their Taste, Colour, and Odour, and that they may be encreased in them, and not diminished. So if the Quintessence be extracted out of Musk, Ambergreece, and Civet, their bodies do stink afterwards, so that they are worth nothing, either in Taste, Odour, or Nature The like is to be understood of all the rest of that kind, as to the Extraction of the Quintessences. But we will not discourse of Mask, Ambergreece, or Ci­vit, in this Chapter, because we write peculiarly of them elsewhere; and we treat at present of Growing Things only: a the Lilly, Spike, Leaves; for the Ex­tract on of the Quintessence of which, this Process is to be observed.

Take of Growing Things, bruise them exceeding well, and put them into some fit Vessel, the which set in a Horse-belly for four weeks; then Distil it by B put [Page 55] them again into Horse-dung for eight dayes, and let them be again Distilled by B. M. So, the Quintessence will ascend by the Alembick, but the body will abide in the bottom. If there should ought of the Quin­tessence have remained in the bottom, it must be fur­ther putrified, and he proceeded with as before. Then take this Distilled Water, and put it again to this Grow­ing Body, and so let them be digested together in a Pelli­can for six dayes; then the Colour will be thick, the which abstract by B. M. and the body will go away, and be severed, the Quintessence remaining in the bot­tom; Separate this (by a Retortive process or pressing) from the feces, and then digest this Quintessence four dayes; by this means thou shalt have it perfect in O­dour, Juyciness, Taste, and Virtue, and of the Con­sistency of a thick substance.

Of the Extraction of the Quintessence out of Spices.

WE will now teach the manner of Extracting the Quintessence out of Spices; as Musk, Civet, Camphire, and such like; First of all, the Quin­tessence must be reduced into another form, and then at length be separated therefrom; and in that same se­paration is the Quintessence found, as follows,

Take the Oyl of Almonds. with which mix an Aroma­tical body, and let them be digested together in a Glass at the Sun, their proper time, until they are reduced into a Paste; afterwards, let them be press'd our from their feces; after this manner is the body Separated from the Quintessence, which Quintessence is thus per­mixed with the Oyl; and is to be Separated therefrom on this wise.

Take rectified burning Wine, wherewith mingle the aforesaid Oyl, and leave them in digestion for six dayes; [Page 56] afterwards let them be distilled by Ashes, and there will ascend the burning Wine, and with it the Quintessence; and the Oyl will remain in the bottom, without any remaining of the Quintessence. Last of all, let this Wine be Distilled by B. M. and the Quintessence will abide in the bottom in the form of Oyl, and Separated from all the like Additions.

Of the Extraction of the Quintessence from Comestible and Potable Things.

THe Quintessence of things Comestible, is to be no other­wise, then in a like form with that wherewith we are fed; as with Flesh: for the Quintessence of Comestible Things is the best nourishment. And although no Quin­tessence can be drawn from Flesh, (as we said afore) yet nevertheless we are well able to Extract there­from, as to its own being or essentiality, that which may be equivalent to a Quintessence; as follows.

Take a Comestible Thing, cut it in pieces, and put it in­to a Vessel, or great Jugg, very well luted, and let it boyl for three dayes; then afterwards strain out that which shall be in the Pot, and distil it by a B. So there will first of all ascend a certain wateriness, the which when it shall be all come over, the Quintessence will be left in the bottom. This is the highest Nutriment, be­yond all the others that we can set down, or declare: And in respect of nourishing, it is like to a Quintessence. Likewise, the Quintessence may be Extracted out of Potable things sundry wayes; but this is the true Pro­cess which we account as the chiefest, fittest, and most profitable for this Work.

Tale any Potable thing, shut it up in a Pellican, as it is, with its whole substance, and digest it for a Month in Horse-dung, but 'twill be the better to leave it so for a year or more, and you shall find in the Pellican a [Page 57] certain digested somewhat; Separate this same by a B; afterwards by Ashes; and lastly, by Fire. By this means shalt thou have Three Quintessences, which are in like manner in all Poteable things, and that for many causes, as we set down more at large in the Treatise of their Generations.

These Three Quintessences thus extracted, and each of them put into its peculiar Vessel, the two latter are to be further digested, and then put into a B. M. and there will ascend more of the former Quintessence; this do so often until no more of the former doth ascend, and by this means are they very excellently well separated.

And whereas I have so briefly taught the Quintessence of all things, and the so short way of their Extraction, there's no cause for any to wonder at the hasty running of my Hand, or Quill. Because they are each of them well and sufficiently delivered so; nor are the Quintes­sences so succinctly, or briefly written of by us, but that the Work and Labour necessary thereunto is most evi­dently demonstrated: What need is there of many Writings to stir up a nauseate, both to our selves and Readers. For tis to be confidered that exercise and use teacheth all things. But now, as to the wonderful vir­tues and faculties of the Quintessence, thus extracted af­ter the aforesaid way, we have partly taught already, and shall more cleerly manifest (in the last Books) that which belongs to this Part of the Archidoxis: and so shall have abundantly enough discovered the Quin­tessence of all things. And although that many men afore us, have in various instructions and documents written some great matters of Quintessences, yet ne­vertheless we do not account of what they have writ­ten, as for a Quintessence; the cause whereof we have sufficiently disclosed afore. We perceive also by their Writings, that Verdigreece, or greenness of Brass, was accounted by them the Quintessence of Venus, which is [Page 58] not so; but the Crocus of Venus, is the quintessence of Venus, which is to be thus understood; Flos Aeris, or the flower of Brass, is a transmutation with, and partaking of the substance, is gross and subtile together, and is extracted out of all the Venerean Complexion, or our of the whole Complexion of Venus, and therefore it cannot be a Quintessence; but the Crocus of Venus is (as we have taught) the true Quintessence, for it is a Poetable thing, divided from the body without Corrosion and permixti­on, tis very subtile; yea, more then I am willing to write down here, because I would shun prolixity. So likewise the Crocus of Mars, and the Rust thereof, hath been hither to accounted for a Quintessence, but it is not so; But the Crocus of Mars, is the Oyl of Mars. Con­cerning these things, we set down more of them about Transmutations, in our Philosophy.

A Quintessence therefore is to be thus understood, viz. That it is no other thing but a certain Separation of the virtues from the body, wherein the whole Medicinal Virtue and Essence is; But as for the Flos Aeris, and Flos of Mars, and many more such like, viz. What they are, shall be delivered in the place of Magisteries.

The like judgement must be had of the Vegitables, and Herbs, and such like, as of the Metals. And al­though we have set down very noble, and many virtues of the Quintessence; yet nevertheless we have recited but the smallest part of their Virtues and Qualities; but we have chiefly declared thus much, that these things may be somewhat understood: but as to the quality and quantity of all their Virtues and excellency, that is not done by us in the least. Hereby may be hinted unto us, the greatness of that power which is in our hands, did we but know how to use it well. Hence also is ma­nifest the cause why man was Created, and all things in Earth made subject to him; Likewise why nothing, be it good or be it had, proceedeth forth without a cause; [Page 59] the which we declare more clearly in the Book of the Nature of Things; for that fundamental, and basts, brings with it a faith strongly bent upon the Creator, and an hope of his Love towards us, as of a Loving Father to his Children; and therefore we must not snatch at e­very shadowy and vain Faith, but ought to behold God only, and Nature, and the Art of Nature. Wherefore good reason have we to in voak him only in this life, and for ever; and believe that only which we see so to be; and neither Receive, or Approve of any thing that doth not agree with Nature, but is besides the way thereof.

Of Arcanaes.

HAving spoken of Quintessences, We not come in order to write of Arcanaes, [...] Secrets. For as to these, we understand more to be herein, then is in Quit­tessential Virtues; wherein we are by ex­perîence taught, that there is a vast difference as to the great powerful Operations, by which are demonstra­ted unto us, as by most evident signes, which are bet­ter and more virtually prositable, and which are le [...] virtuous. Therefore may we assume the one instead of the other for Medicine, according to the suitability of the thing. Indeed the Ancients have often judge [...] Arcanaes to be Quintessences, because they saw them to be far more Subtile then the more-gross Substances; and knew that they Operated by the Subtilty of their Na­ture, after a wonderful manner. But this Errour o [...] theirs proceeded not from their Reason and Considera­tion, but arose rather from the barrenness of the [Page 61] Practick part. For they had no knowledge of the de­terminate difference, and limited distinction of the de­grees of high things, but accounted every higher, and highest degree, in the place of Quintessences. The which distinction notwithstanding must be not only known and defined by the Practick, but rather also from the Operations of Medicine.

Therefore, before we shall treate of Arcanaes, tis to be seen and known why they are so called, and what [...]n Arcanum is, seeing it hath a Name so excellent and indeed full well deserves it. An Arcanum is so called, because tis incoporëal, immortal, of a perpetual life above all, or every nature, intelligible, and is as it were of a more then humane knowledge. Therefore Arcanaes being compared to our Corporeal bodies, are to be accounted of as incorporeal, and of a far more excellent Essence then ours, and of as much difference as is betwixt black and white; for they have a power of Transmuting, Altering, and Restoring us, as the Ar­canaes of God, according to their proper induction, and Order.

And although there is not in our Arcanaes, an Eter­nity, or that Coelestial harmony, yet ne vertheless they are (in comparison of us) to be adjudged as Coelesti­al; for as much as they conserve our bodies more then [...]s possible to Nature, or can be searched out, and do Operate thereupon by their virtues, after a wonderful manner. And therefore these Natural Arcanaes are (as to what appertains to Medicine) to be so compared to our bodies, as the Arcanaes of God are to them. Nei­ther will we be afraid to write that these Arcanaes are higher and greater then we ourselves, and have a most great power of furnishing us with life, as shall be wit­nessed by those Four which we shall set down. Nor will we in the least Care for those vain empty Tales of those unprofitable slavish Deünculi, [or Dwarf-like Divines] [Page 62] looking upon them, to understand no more then the blind do see; So therefore, one is an Arcanum in o [...] Essence; another is an Arcanum of Nature her self: for an Arcanum is the whole virtue of a thing, but exce [...] it a thousand fold. Therefore we are able to discourse without [...]ear thus, viz. The Arcanum of a Man is the whole Gift and Virtue of that which he retains to Eter­nity; as we teach in another Book of this Archidoxis Therefore an Arcanum is to be understood two wayes the one is Perpetual, the other is, as-it-were-Perpetual This, viz. as-it-were-Perpetual Arcanum, we judge t [...] be like that which is Perpetual, according to the esteem and Predestination of it; But there are Four Arcana [...] only that we have known even from our Childish years with the which wee'l Compleat this Book, (and lea [...] behind us a sufficient praise-worthy Memory) that i [...] we may never forget them, praying to the most High God, that it would please him of his Mercy to gra [...] that this cur humane Flesh may arrive to many years that so we may lay apart and erect a long and mild Re [...] for our Age, may faithfully hope in him, and by r [...] ­means doubt, but that he (seeing he vouchsafed to as­sume the Humanity) will give unto us to enjoy it that so we may not be at all frustrated in our Hope, th [...] which Grant we firmly expect. Being therefore the fraught with hope, we will in the first place declare what the difference between those Four Arcanaes is both as to the Labour, the Art, and finally, their Vr­tues. Besides, the Final and Conclusive Knowledge o [...] the Virtues of every one of these is requisite, on th [...] wise: In general, they do chiefly Conserve the body in Health, and drive away the Diseases therefrom, the exhilarate a Sad mind, and free it of all Pensiveness they preserve from all Sicknesses, and do happily con­duct and guide the body on, even unto its Predestinated death, the which hath no limit, except by a diminish­ing [Page 63] Consumption, as we declare in our Treatise of Life and Death.

And although that we have already declared their virtues in Generall, and their Nature; neverthelesse they are very greatly and particularly different amongst themselves, in so much that they neither of them have an Operation alike, or do accomplish their Virtues e­qually, but are different both in manner and form, each of them having their proper and peculiar wayes; there­fore the first Arcanum is the Prima Materia; the second is the Stone of the Philosophers; the third is a Mercurius vitae; and the fourth is the Tincture; for even thus in this Order we let down the Practise of them, after that we have expounded the manner of their Operation as followeth.

First of all therefore tis to be noted, concerning the First Matter, that it shews and gives forth its Predestina­tion, (to which it is ordained) whole and intire, and such as is described, assigned or exemplified, from the first Original, even to the end. As for example, a seed gives out of it self, the whole Hearb with a Reno­vation of all its Virtues, and a consuming of the Old Essence. So that the Old Substance, Nature and Es­sence hath no more Operation; So therefore do we e­ven speak of the First Matter, that we are born from. One Seed as the growing Hearb in the Field, according to its growing Nature. According to the aforesaid ex­ample, doth the First Matter introduce a new youth­fulness into a man, and absumes the Old no otherwise, then as a new Hearb ariseth from a new Seed, in a new Summer and Year.

The Stone of the Philosophers, wch is the second Arca­num, perfecteth its Operations in another form, viz. after this manner, Even as the extrinsical Fire doth, by burning of the spotted and defiled Skin of the Salaman­der, make it so clean as if it were newly born; So like­wise [Page 64] this Stone of the Philosophers doth purge the whole Humane Body, and cleanse it from all its defilements, by the introducing of new and younger Youth-like vir­tues, the which it adjoyneth to the Nature of a Man.

Mercurius vitae, which is the third Arcanum, doth ex­hibit and shew its Oparations to be such like as the Hal­cion or King-Fisher doth manifest, the which Bird is in its Anual season renewed, and clad with new Feathers. Even so doth this Arcanum cast off from a man, the Nails of his Hands and Feet, also his Hairs, Skin, & every thing that is there to subject, and causeth them to grow up again, and renovates the whole body, as we spake a­fore of the King-Fisher.

But the Tincture, which we set down as the fourth Arcanum, doth manifest its Oparations after the manner of Rebis, because it makes Gold out of Lune, and the other Metals; for after the same manner doth the Tin­cture tinge the Body of Man, and takes away from him his Corruption, and Impediments, and transmutes all his parts into the highest Puritie, Nobility, and per­manencie, &c.

How therfore can it be possible for us to depart from the Noble Medicinal Art, or from Philosophy it self, when as we may evidently see their powerful Virtues, the which alone are the things that so confirm us, as to give unto them the greatest belief, and that deserved­ly; for we never inclined our miude to believe, Learn and imitate such Things as cannot be proved and con­firmed by most true and most certain reasons, conjoyn­ed with both Experience and Practise. If at that time wherein Christ did hang upon the Crosse, the Sun and Moon had not been affected with a kind of compassion, in so much thàt they were deprived of their light and obscured; and had not the Earth it self been also shook with a terrible trembling; and had not those other signes been manifested as to his birth, veri­ly [Page 65] no body would now have believed in him; They now naturally teach us to See and Know him, that Jesus Christ is God, and that he assumed the Humanity. The like may be said of these Arcanaes, that they Make, and even Compel us to believe them, so as not to recede from them even till death; but rather strictly and day­ly to give thanks unto God with many liftings up of our Hearts. So, neither the Eclips, nor the ❍, will with­draw ought from us.

Now therefore lets come to the Practise and Work of those Four Arcanaes, by which we may be able to drive away the Accidents and Corruptions of our Youth, and rejoyce in them, even as our Eternal Arcanum rejoyceth in the Life Eternal, &c.

Of the Arcanum of the Prima Ma­teria; Or, First Matter.

HAving sufficiently spoken of the First Matter, whence in comes, and what it is; you are to un­derstand that it is founded not only upon Men, but also all bodily Creatures; that is, upon every thing that is born of any Seed; From whence it may be Concluded, That (if it hath its Operation in any Created body, and perfects it) tis able to preserve the Trees from perish­ing by corruption, the Herbs from drying up, and also the Metals from Rust; the which is to be here in this place understood of Men and Beasts after the same manner. Therefore a Tree being now almost Con­sumed by Age, and daily tending more and more to its Corruption, not by the Roots defect, nor by defect of Nourishment, but by the lack of its proper Virtue, may be renewed by its own Prima Materia, (even as we [Page 66] have spoken of the Skin of the Salamander) and may o attain even to another Age according to its Predesti­snation; yea, even to a Third, to a Fourth, and more; For this reason are the virtues to be bestowed thereon, viz. That the Corruption and Destruction thereof hap­pening in long success of time, may be now and then renewed. The same is to be understood of Herbs, which endure and last but one year only, because their Predestination is no longer; for even they, yea when they begin to be dried up, are renewed by their Pri­ma Materia, so as to remain green and fresh for another Annual Age, and a third, and a fourth, and further. The like do I also mean concerning bruit Animals, as old Sheep. &c. the which may be Renovated, even to a se­cond age, and so receive Strength, Milk, and Wooll, like young Sheep. In like manner may a Man be brought out of one Age into another, as we said afore; Now, tis to be noted from these things, what the first Matter is, as concerning its first Essence. In Created Insensible bodies, it is the Seed of every thing. In Crea­ted Sensible bodies, it is their Sperm; You must also know that the first Matter is not to be taken from that thing which this Created body is produced out of, but from the producted and Generated matter: For the first matter hath such Virtues, as not-to-permit the body that is born of it, to go into a Consumption; but doth abundantly administer what is sufficient for the supply­ing of every necessity. For verily death only riseth from the destruction or infection of the living Spirit. Now, that Spirit grow: out of the Sperm or Seed, and is verily a Spermatick matter, and therefore may it be helped with its like. For where a like-help is administred there's introduced a new age, for many causes, which we shall not at all set down in this place, but declare them in our Philosophy. Moreover, although we did not pur­pose to write any thing of the Sustentation and Renovati­on [Page 67] of Trees in this Book; Seeing our intent was to discourse of the Medicins and Physick of Mans body on­ly; yet are those Inductions of the Trees, and other such like Transmutations set down, that thereby we may Parabolically, and by those examples, render our intention the more easie to be understood: As the Quin­testence of Nettle, (alias Lavender) if it shall be poured on to the Root of its own Herb, that so it may receive its Tincture and be tinged therewith, it will a­bide another year like as in the former year, and not putrifie till the other year be ended.

Likewise the Quintessence of the Seed of Quinces, if poured to the Root of the Quince-tree, the Tree abides green and flourishing even to the end of another year, and also produceth Flowers and Fruit. In like man­ner the Quintessence of Cheries causeth the Trees of them to bring forth their Fruits twice in the year, like two Summers; for one is the half-Summer of the Sum­mer-Cherry-trees, the other half is made a second Summer, like the former.

We also suppose it expedient, not only to speak of the Quintessence of the Sperm, but also of the Arca­num of the Sperm; out of the which do proceed far more Wonderful Things, as we have already told you.

First of all therefore we will declare the Process of this Practise; First, 'Tis alike both in Men and Beasts: Secondly, 'Tis made out of the first Matter only, after this manner, as now follows.

Take the First Matter, let it be digested in a Flacco, a flat or flattish Vessel in a Resolutive digestion for a Month; then let the Addition of a Monarchy be ad­joyned there unto in an equal weight, and let them be again digested for a Month or two, then distil this Matter over by a Retort, and that which shall ascend, shall be the Arcanum of the first Matter, of which we here write: [Page 68] Nor hath any one a reason to admire at this so short a way and Process, for multitude of words brings much Error.

Of the Arcanum of the Philosophers Stone.

I Am not an Author or Teacher of that Philosophers stone that is so diversly described by others; nor am a Practitioner thereof, much lesse a Searcher therein, and so should as it were speak thereof from Hear-say, or Writing; Whereas therefore I have no certainty thereof, I will leave that Process, and prosecute my own, as being such as my self hath found out both by Use and Practise: And I call it the Stone of the Philoso­phers, because it so tingeth the bodies of men in such a manner, as they write of theirs. But mine is not pre­pared according to their Process; for we mean not that same here in this place, nor indeed do we know it; We do not at all set down in this our Practick, the Process of the Operation, for we mentioned that afore in the beginning of the Book, where we wrote of its Virtues and Operations which it hath by the Separa­tion.

But verily you shall further observe the Ingress of the Penetration, whereby it penetrates the whole body, and whatsoever is therein; for by its penetration it re­stores and renews it, not that it wholly removes it, and introduceth a new body in its stead; or, that it doth (like the Prima Materia) infuse its Spermatical Arca­num: but thus, It doth so purge the old, as the Sala­manders Skin is cleansed, without any hurt or defect; and yet nevertheless the old Skin abides both in its Es­sence and Form; even so in like sort doth this Philoso­phers stone purge the Heart, and all the capital Members, and the Intestines, the Marrow, and whatever else is contained in the body it self. It permits not the bud­ding [Page 69] forth of any Disease in the body; but the Gout, the Dropsie, the yellow Jaundice, the Collick-Passion, and all the Sicknesses proceeding from the Four Hu­mors, it turns them all out, it also purgeth the bodies, and renders them in such wise, as if they were but new­ly born; it bannisheth every thing that endeavours to destroy Nature, no otherwise then as Fire doth to Worms and Vermine, even so do all infirmities what­soever shun this Renovation.

These are the Virtues that this Philosophers stone hath, whereby it expels such, and so many wonderful Diseases, not by reason of its Complexion, or Speci­fick form, or its Propriety, or by any accidental Quali­ty; but from the powers of the subtility of the Practise, with which tis indued by the Preparations, Reverbera­tions, Sublimations, Digestions, Distillations, and af­terwards by its various Reductions and Resolutions, all which kind of Operations do bring the stone to such a virtuous subtility and acuity, that 'tis even wonderful: Not that it had those Virtues at the beginning, but that they are at length attributed thereunto. The like may be apprehended as to Honey, the which is by its Ele­vation rendred far more acute then any Aqua fortis, and any Corrosive, and more penetrative then any kind of Sublimate. Now it hath not naturally such a property of Sharpness; but it meerly proceeds from the Eleva­tion, which changeth all this Honey into a Corrosive: This also is to be observed in those efficacious Arcanaes that such as use them, (and likewise the Children that are born from them) will live so healthfully afterwards, that there can be no Sickness or contrariety, or any such like Corruption happen in their bodies; But they will be wholly adorned with such a subtile and clean Complexion of Nature and such a Condition, as 'tis im­possible to induce a more noble Complexionated state; for that most choise and most excellent Medicine doth [Page 70] very much amend and cleanse, and doth introduce a Life incorruptible, such as cannot be contaminated or defiled with any life; for it suffers not any thing to wither, but causeth men to live in the highest nobility of Nature, and promotes or gives vigour unto their Off­spring, even unto the tenth Generation.

This Philosophers stone doth not only transmute one weight, but that weight doth again transmute Ano­ther, and this likewise another, &c. insomuch that those mutations may be almost extended even to Infi­nity; even as one light enkindles another, and that o­ther a third, &c. The like may be understood of this Philosophers stone, in relation to health, even as out of a Good Tree proceeds a good Seed and good Succours, and Cions, out of which good Trees may again be pro­duced. The virtue and power of the Philosophick stone is exalted in a wonderful manner, that it is even im­possible to be found out how that can be naturally so brought to passe. And were it not for those most evi­dent signes that are visible to our Eyes, it woule be e­ven incredible, that men could perfect and accomplish such wonderful things; for the virtue of that Opera­tion passeth from one Generation to another without Corruption▪ Likewise it consists, by the mercy of God, in one body, and is denyed to others, or of meer grace vouchsafed unto them, according as their deserving is.

Now we will set down the Process of this Philosophick stone after this manner;

In the Name of God; Take Mercury, or else the Ele­ment of Mercury, and separate the pure from the im­pure; afterwards let it be Reverberated even to a Whiteness, the which sublime by Sal Armeniack so long until it be Resolved; Let it be Calcined and again dis­solved, and be digested in a Pellican a Month, then at length let it be Coagulated into a body; this body is [Page 71] no more Combustible, nor Consumible by any manner of means, but abides in the same state. Those bodies which it penetrates are permanent in the Cineritium, or Cupel, and cannot in the least be reduced unto nothing, or be altered; but the stone takes away every superflu­ous Quality from Sensible and Insensible things, as we have afore declared. And albeit we have set down a very short way, yet notwithstanding it requires a proliae labour, difficult and hard by reason of the many Cir­cumstances that attend it, and it needs such an Opera­tour as is not affected with any nauseate or wearisome­ness, but is highly diligent and expert.

Of Mercurius Vitae.

NOw wee'l write of Mercurius Vitae, the virtue of which doth far excel the virtues of the two prece­dents Arcanaes; for its virtue Consists not in the Art, nor in the Operation, but in the Mercurius Vitae it self; nor have we ever known any Simple thing that's like unto it; for as much as that Nature and property is as it were innate therein; nor is it from the virtues of the Quintessence, nor of the Elements, but from the Spe­cifick Quality of its Predestination; Neither hath it only the virtues of Transmuting persons, and other Es­sentials, but also of renewing every Growing Thing, and such like, out of the old Quality into a new, viz. on this wise; The Mercurius Vitae reduceth Mars into its First Matter, and doth again so Transmute it into its perfect Matter, that Iron is again made thereof; After the same manner it reneweth Gold likewise, the which it reduceth into its proper Mercury and Tincture, and again digesteth it into Gold, so as to become a Metal like the former.

Nor doth it Operate thus in Metals only, but also in other things, as Herbs, &c. When their Roots are [Page 72] perfused or moistened therewithal, they will bring forth Flowers and Fruits a second time; If when the first seed shall fall off, they be at that time moistened with the same as above, they will produce second Flow­ers and Fruits without any respect of Time.

The same is to be understood of Men, and Beasts, &c. to whom if this Mercury be Applyed or administred, it Renovates all their Old and Consumed Members, and restoreth the deficient and lost Virtues, into the Youth­ful-like Body or Habitation; insomuch, that the Months and Blood do as Naturally slow in old Women, as in the Younger. It doth likewise reduce the Aged Wise into the like perfection of Nature, as the Younger sort are in.

Furthermore this also is to be observed concerning the Arcanum vitae, or this secret of life, that its so po­tent Virtues exist in its Specifick Form, by which it Separates the Old from the New, or Age from Youth, the Latter of which two, viz. youth is encreased thereby, and so the Age renewed. From hence it may be gathered, that that Youthfulness and the Vi­gour thereof, is not at all defective and lacking to Old Age, but is as well and equally in the Old as in the Young; But the Corruption that grows up with, and encreaseth in youth, becomes so fortified and strong, that it takes away the Vigour therefrom, from whence Antientnesse is known.

And therefore when that same Corruption is Separated from the Youthfulness, this Juvenility doth again ma­nifest it self, without Controversy and Impediment. The which is to be thus understood, viz. When any Body (or Carcase) putrefies, the Quintessence there­fore doth not become Rotten, but is alwayes fresh and unconsumed, and is Separated from the Carcase into the Air, or sometimes is scattered and dispersed into the Earth, or into the Water, and goes unto its place. [Page 73] For there can be no destruction made of the Quintes­sence, the which is most worthy noting, and highly to be admired, as we teach concerning Corruption and Generation; So also a Rose putrefied in Dung, retains its Quintessence in it self, yea even in the Dung. And although all of it stink and are putrid, yet nevertheless in the Separation of the Pure from the Impure, the Quintessence lives without defect or blemish, and the Bodies are stinking Carcases. Thus therefore say we of Mercurius vitae that it Separates Corruption, even as Rotten Wood is Separated from the Sound Timber. Tis also so powerful in man, that after the corruption shall be Separated from him, the Quintessence is again stirred and liveth, as in its Youth. But you are to understand me thus; not that the Mercurius vitae, excites a New Essence, as some may maliciously inter­pret our meaning and experience, but that the Essence, and youthful Spirit, which the juvenile Virtues proceed and go forth, do remain unconsumed although by being oppressed it may be accounted for dead; therefore M. V. Separates the Impuritie, whereby it comes to pass, that the Old Life doth most efficaciously recover its virtues, as afore; even as in our formentioned Example of the King-Fisher, we have declared, that that Bird is renewed after death; the Reason is this, because its Quintessence doth not withdraw from its house and a­biding place; but if that lodging be dissolved by Pu­trefaction, then is the Quintessence received into that thing which it lies or is cast upon; Therefore there are oft-times found wonderful Conditions of Nature in growing Things, the which are not of their Nature, but of a like Accident, as we set down in our Book of Generations.

This therefore is to be this way understood. In Dung there is a Concurrency and an Accumulation of Various Corruptions, viz. of Hearbs, Roots, Fruits, Waters, [Page 74] and other such like Things; from whence it so comes to pass, that the Ground is not made Fat and Fertile because of the Corruption; but because of the Quin­tessence that is in the said Dung, the which be taking it Self into the Roots, Exhibits Virtues to Growing Things, but the Body it self vanisheth, viz. the Dung, and is reduced into nothing, and is consumed in its sub­stance. And therefore Mans-dung or Excrements hath very great Virtues, because it contains in it the Noble Essences, viz. of the Food and Drink, concerning which Wonderful Things might be Written; for the Body receives not any thing there-from, save nourish­ment, but it receives not the Essence, even as we write of Nourishments.

But to come nearer to the Praxis of Mercurius vitae, which doth (as we said afore) perfect its Operations af­ter a wonderful manner, viz. in casting off the Nailes of the Hands and Feet, and by Rooting out gray Hairs, it strengthens Youth, in so much that Corruption cannot come to that height as to discover old-age, by those signes attending it, except a following or second Age be again arived unto, or setting about the Practise; there­fore we will tell it the Alchymists in a very few words, for tis needless to write much, and to Preach Prolixly of these things; but as for such as are Foolish preten­ders, we will Exclude them wholly. This then is the way of its Practick,

Take Mercurie Essentificated, the which Separate from all its Supersluities, as the Pure from the Impure; after­wards Sublime it with Antimony, so that they may both of them ascend and be made one; then let them be re­solved upon a Marble and be Coagulated, and do thus even four times. Which being finished, thou shalt have the Mercurius vitae which we have so much men­tioned afore, and with which we shall comfort and re­fresh our old Age, as with an Arcanum.

Of the Arcanum of the Tincture.

AFter the same māner is the Arcanum of the Tincture to be understood, viz. that it takes away all the unwildinesse of Old Age, and every disease, and what­soever corrupts the health, and that hath an inclinati­on contrary thereunto. This Arcanum is a certain Tin­cture of such like properties and Conditions as to Ope­rate and introduce Health; not after that same way as the three former do, but according to its Name, for the Tincture tingeth the Good and the Evil, the Gross and the Subtile. Nor doth it otherwise then so, perfect its Oparations in the Body likewise, so as to transmute the Corrupt and Disorderly complexions into sound and healthy, like that Tincture that makes Luna of Mercury; it Separates not the evil there from, but tingeth both the Good & the evil that they finally become together most excellent. So likewise doth this Tincture tinge the Hydropical and scteritial Body into a sound State; not that the Dropsie is took away, the Original driven out or Separated from the Good, but is transmuted into Good, even as is behooveful & is constituted in its high, yea best degree, even as the Corrupted Dung or Mud, may by the Subtile Corruption of Art, be brought into an Elixir, able to drive forth every Corruption; and that Corruption is not Separated, but the whole Substance is transmuted into another Qualitie and Na­ture.

The self-same is to be supposed of this Tincture, that it tingeth the Body without any Separation of the evil from the good or expulsion of Mans first Essence, but by the renovation thereof.

But yet this is to be known, that that tinged body lives no more in the Old Form, but is after the manner of Metal, transmuted into into another; as Copper or [Page 76] any other may. Likewise Saturn hath not in it self its Old Quality, but the Qualitie of the Tincture it self; The very same is to be understood of tinged Bodies, such as have received the tinging of the Tincture, that they exist no more in the former life from which they were transmuted by the Tincture, but the condition of the Body, and Form, or Beauty, is far Nobler, better, and more Healthful then its Native Original was, and is like to Gold in Nature, made by the Tincture out of Iron, as we have likewise written concerning Trans­mutations.

If therefore this Tincture is a Transmutress of Bodies to a better State, as that of Metals (which so few have the Knowledg and Experience of) is; there shall be so many such like Various Corporeal Tinctures, as there are Metaline Tinctures; of which as one is alwayes better then another, so are the Corporal. Tis to be observed, that some are naturally Tinctures, as Saffron, a Flower and Sulphur, some are so made by Art, as the Stone, Realgar, &c. These Things are most heedfully to be observed, because the beginning and entrance that they exhibit to those Tinctures is not small.

Furthermore tis to be considered, that those Tinctures ought to be made for the Seven Principal members, and their propertie to be attributed and given to each of them, as those that serve the Heart to the heart; to the brain such things as are sutable unto it; and those Tin­ctures must be prepared from Metals, Hearbs, and such like things as are proper. Hence will it come to pass, that by them the whole Body may be Tinged. Nor will it be sufficient that it be tinged by one Tincture one­ly, but even as one Tincture doth onely Tinge one Me­tal, the like is to be supposed of these. The Practise therefore of the Tincture is this;

Take the Essence of the Members, from which Essence you must Separate the Elements; afterwards put their [Page 77] Fire in Digestion, and leave it so long until there re­sides nothing more in the bottom, and that there ap­pears not at all any thing of the Matter, Substantially. Then take the Matter and the Glass well Luted after this manner with the Lute of Hermes, and set it in a Moist and Cold place, in which place they will be a­gain resolved into a Visible Matter; that Visible Matter is that Tincture whereof we wrote; and thus with these few we will conclude; For should we write more of this, the Stoicks would deride it, and therefore we will free our selves from their scoffing, and speak onely to the Alchimists.

Of Magisteries.

HAving thus finished the Precedent Books of the most excellent Medicaments; we have intended to adjoyn this Book of Magiste­ries; And first of all to declare what a Magi­stery is; This therefore is a Magistery, viz. that which can be Extracted out of things, without a­ny Separation or Preparation of the Elements; and yet notwithstanding, the Powers and Virtues of the things, are by the addition of some thing, Attracted into that matter, and conserved there.

Those Virtues do not at all proceed from the nature of the things, as in reference to the operation, nor do they proceed from a Specifick Virtue, but from the Permixion, by which those same virtues are extracted; If Vinegar be poured into Wine, it makes it all Vine­gar, this now is a Magistery. But if Wine be poured upon Hony, that is not wholly transmuted hereinto, wherefore it is not a Magistery.

Those things therefore are to be considered that ap­pertain to a Migistery, even as, What Wines do to [Page 79] Acetum; for such as are perfect, and are, as is fit they should be, they are not in the least apt hereunto, nei­ther can they make a Magistery. Therefore the Natures of things are to be considered; likewise the difference of the Extractions of Magisteries is to be heeded, as out of Metals, Marcasites, Stones, Hearbs, and such like Matters, by those things which are not Metalick, and are yet nevertheless made like to Metals, no other­wise then as Wine is made like to Vinegar, both in Powers, Virtues, and Sapour. And that the Wine ap­pears nor different from the Acetum, the cause there­of is, because there is also a Nature like Acetum, in it, whence it comes to passe that their Natures have one and the same appearance. So likewise i [...] the Nature o [...] the Metals be pure, it doth even in like manner and equally appear so in their Magisteries, but yet it is not of that same propertie.

Moreover as concerning the Additions, this is to be noted, viz. those Things that are assumed to this in­tent and purpose, although they are not of one and the same Complexion, Power, or Act, yet nevertheless they agree and accord in the preparation; For that which results from the Virtues thereof, is an appropri­ated, and not complexionated product. By those Mediums do the Metals themselves afford their Magi­steries, the which indeed may be accounted no lesse then Quintessences, as to their Virtues. Gold doth de­posit and lay down in its Magistery all its Quality and Complexion in one essence; And it is not to be there­fore supposed, that because the Body is of no mo­ment or Value, that therefore the rest will be infected therewith; No, for the Leprosie thereof doth not at all hurt in this place, but the whole is good Sugar is intirely sweet, whilest tis yet in its Body and not Separated, and it also may be so prepared (with an a­biding [Page 80] in its sweetnesse) that it may become far more sweet and efficacious then it was afore; but the abstra­cted Quintessence is not sweeter then in or with i [...] own Body. Wherefore this Body doth not at all bring any dammage thereunto. But yet notwithstanding the Virtue thereof Separated from the Body, is more Noble, then being prepared in or with it. But the Magisterie doth amend it more then Nature could.

The very same also is to be understood of those Stones that enter into the number of Magisteries, and likewise of their Bodies, viz. that that which is assu­med about the use of them, is not defective in its Vir­tue, but is a Magistery sufficiently strong. This you are to understand on this wise, even as when Sulphur is kindled and wholly burnt up, that which burns it is the very least portion thereof; so likewise the stones; as for Example, Chrystal, when tis reduced into a Magisterie, it brings all Stones into their First Matter, and grinds them after a wonderful manner no otherwise then the Essence thereof; and that s [...] this Reason, because the Body may be, or is tinged by the Quintessence, and may be accounted for an Essence no otherwise then as Vinegar and Wine is; One where­of doth make the other like it self without any defect In like manner, tis not onely so in Stones, that the Tincture is thus made, but also in such like Metals a the Quintessence of Gold Tingeth all its Body into a pure Quintessence, the which light we account of a great, yea too too great, viz. the light of all the se­crets of our Archidoxis; and therefore we kindle Coals with a cheerful mind, that so we may find the final con­clusion of those Noble Mysteries of Nature; We draw our Instructions from Examples, proved experimenta­ly by us, as in Magisteries, and chiefly in that [...] Gold, the which contains both the Body, and the Quintessence equally as well as the Quintessence [Page 81] it self is, that is drawn therefrom. And therefore Ma­gisteries are known to us to be gifted with peculiar Vir­tues, and we write them down, to our praise, even to death.

We speak in like manner of the Magisteries of Hearbs, the which are so effectual, that half an ounce of them o­perates more then an hundred ounces of their Body, and the reason is, because that scarce the hundredth part is the Quintessence. Wherefore the quantitie of it being so very little, the greater heap thereof is to be used and administred, which is not required in Magisteries; for in those the whole quantitie of the Hearbs is reduced into a Magisterie, the which is not then to be esteemed inferiour (by reason of its Artifice) to the true extra­cted Natural Quintessence it self; one part of this being administred, is more profitable then an hundred parts of the like Body, and that for this reason; because the Magisteries are prepared, and are rendred accute to the highest degree, and are brought to a qualitie, equal to a Quintessence, in the which Magisteries all the Virtues and Powers of the whole Body are present, and from them Virtues, doth its help and succor arise unto it. For in them doth the Penetrabilitie and Power of the whole Body exist, from the permixion that is made therewith; for the Body doth not receive any of these with desire or affection, but such things onely as are spi­ritual to it self; whereby it comes to pass, that it at­tracts that Magisterie, and permixeth itself therewith­al, no otherwise then as even Gold draws to it self the Mercurie of Life, and is commixed therewith (the which thing Iron doth not do, and the reason is this, because they are not so agreeable betwixt themselves in the Composition) and so, both the Body of it, and this Magistery are Amalgamated together and made one; concerning which product many Examples are to be found, which we shall not mention in this Place. Some [Page 82] of the Marcasites do after the same manner perfect the Operation of their Medicinal properties; but yet with this difference, viz. they leave their Body and the best part of them onely (as the juyce) is extracted, and is neverthelesse a Magistery, albeit the Body be Separated therefrom; But yet this is to be understood, that that is not the Body of the Marcasite, but rather of the Earth or Mineral, in which the Mar­casite doth lie; for it hath not such an efficacious Virtue of it self, whereby to be Separated from the Earth, or Minera, but abides therein, as a Marcasite, and is so accounted of. And therefore to declare a Magisterie what it is, of what it is made, and what Virtues it is endued withal, we will in what follows, set down the Practise thereof, and likewise describe the Artifice of its Preparation; but yet this Process cannot be couched in one General Explication, but there must be a particular treating of each, as of the Metals by them­selves, also of the Marcasites by themselves, and so of the Stones and Hearbs.

Likewise there is to be had a Singular Magistery of Blood, and this is also taught by a Peculiar way and manner. In it is to be considered, what the Virtues and Powers of a man are, and that the Nature of it contains in it self, in what things there is a defect, &c. but yet without the diminution of the Natural Creation it self, but is to be considered as a work perfect & com­pleat with its parts, even as a bird with all its Feathers.

Of the Extraction of the Magisterie out of Metals.

First of all, we will set down the Magistery out of Metals, and declare that which shews it self to be of wonderful Virtues, and are to be known according [Page 83] to the Tenour of its Essence. The Process of them must be done without any Corrosives, and all such com­plexionated things as are coutrary to the metals. For the Essences are corrupted by the Conjunction or Com­mixion of contrary things, insomuch that by this er­rour, they shew forth no virtues, the one overcoming and bearing sway over its contrary.

And whereas a great regard is to be had of their a­greement and affinitie, therefore the Temperate alone will be suitable thereunto; but now you are to know what that Temperate Thing is; a Temperate Thing, a Complexionated somewhat or Body, for this doth re­ceive the other into it self, and is incorporated with that whereto it shall be adjoyned, so that it doth not any more discover the old, and its own complexion, but the Virtues of that Body onely which shall be ad­ded unto it; Thus indeed Vinum ardens, or burning Wine hath in it self a full and perfect complexion, but yet it doth (as I may so speak) Complexionate that which is put into it, much more abundantly, and doth so perfect its oparation, according to the Virtues of that Body which was put therein.

And therefore seeing it doth thus Attract the Virtues of another and tame its own, it is for this reason said to be Temperate, and is deservedly called so. But here are some destinctions to be noted, for we mean the Elements onely, and we may speak so of oyl, the which draws to itself the Natures of others, and hides its own Element. Out of any thing that is like to these may be made a Magisterie; so that the Virtues of the metals may pass into that same temperate thing, and may be mundified and purified therewith, and be destil­led even to their limit or end, such a like Magistery after it shal be perfected, shal be called Potable, and that be­cause it may be taken in drink, whence it comes to passe, that the Magistery of Gold, is called Aurum Pota­bile, [Page 84] and that of Silver, Argentum Potabile, so of Iron, Lead, A [...]gent vive, &c. they may be made Potable and so called, and be described according to their own Complexions, and according to those processes, they have far greater Operations then is Expedient for us to write of; After this manner, with one Temperate me­dium, and one process, and also by way of practise, may all the Magisteries of the seven Metals be made.

The practise thereof is thus;

Take Circulatum purged excellently well, yea to the highest essence, whereto put the thinnest Metaline Leaves or filings of any Metal you please, excellenly and most subtilely wrought and mundified.

These two being put together in a sufficient weight must be circulated for four weeks, and the Leaves will be reduced by this temperate medium into an oyl, and into a form of fatnesse swimming at top, and co­loured according to the condition of the Metal, the which you shall Separate by a Silver drawer from the Circulatum; this therefore is Potable Gold or Silver, &c. The like may be also extracted with the other Metals, and may be taken in drink, or with your food, with­out any detriment.

Of the Extraction of the Magistery out of Marcasites.

AS concerning the Magisteries of Marcasites, this is necessary to be known, That they onely are Mi­nerals; and therefore the Mineral is not adduced into its Magistry, but the true Marchasite only, as is also ap­parent in Metals, the which do not passe into their Ma­gistery unlesse they be first Separted from their Mineral: And although that Marcasites cannot well be Separated therefrom, yet neverthelesse it may be done in the Magisteries. There are indeed various kinds of Marca­sites, as the Golden, Silverish, the Golden Talk, the White, and the Purple, the Tinny or Bismutey; An­timony, Granate, and other such like; to all which, notwithstanding, there's one only Extraction is agree­able. Likewise the Virtues and Powers of them do in in Medicine shew and discover themselves according to the Conditions of the Metalick Operations. And though they be not in Metals, yet notwithstanding have they the Properties of them, Therefore wee'l now set down a few things thereabouts, because we mention them more at large in our Book of Extrinsecals. There is a difference, or distinction to be observed, ac­cording as is their particular Affinity and Agreement; as Gold and the Marcasite, Antimony and Lead, the which in their framing and Constelation, may be com­pared [Page 83] to each other mutually, but are neverthelesse Se­parated in Virtue; For in some Marcasites there is more virtues then in the Cons [...]milar, or like Metals. This we see happens in Lead and Antimony; of which two, this latter Cures the Leaprous, the Morphew, the Alopecia, & the like, and all Scabs, & Scars, or Chops, the Leonine, Elephantiack, and Tyrian, &c. which the Ma­gistery of Lead or Saturne doth not do; Therefore the Properties of this kind are to be noted, the which do sometimes lie hid, not only in great but even in lesser thing, and that more abundantly. Therefore lets pro­ceed to the searching out this Reason, Why Antimony possesseth more virtues then its Metal doth? You must note, that the body thereof is not fix, nor sufficiently digested into its own Perfection as Saturne is; there­upon it assumes a volatile Property. But the Matter it self out of which tis born, is Beereavative (or capable of divesting) and Mundificative of its own natural Property, which so remained uncorrupt, as we set down in the Book of Generations. Hence tis, That it purgeth Gold and Silver more then the fire or any o­ther Element doth; thereupon also it Mundifies and purgeth the body, even as Gold and Silver are freed by it of all their Impurities; The Magistery of Antimony expels the Leaprosie more then is Credible. The like is to be understood of the rest.

Now lets proceed to the Practise, whereby we teach the preparations of the Magistery from them all, on this wise;

Take a Marcasite, grind it most subtilly, and put to it so much dissolving Water as may over-top it the breadth of six fingers; Let it be dissolved, and after­wards be putrified for a Month, then let it be Distil­led, and be Separated, as we teach of Metals. This done, thou shalt have the Magistery of that Marcasite thou tookest.

Of Specificks.

IT now remains that we speak of Specificks, in the which there are exceeding, admirable, and great Virtues, which do not derive or take their Ori­ginal from Nature, as in reference to Heat, and Cold; but they have besides those Qualities, one only Nature and Essence, as we have hinted in many places. That same Specificality taketh its Original and Rise from External Things; as, when you throw some Wood into the fire, and it burns, that now is not an Action of its proper Nature, but is Wood, or a Wood. Essence; Therefore also Specificks are generated from a Conjunction; as, when Mastich and Colophony are fra­med together, an Attractive is produced, the which neither of them is per se, or simple; Or when Turpentine is Coagulated, there is made a Stone thence-from, which attracteth Iron to itself like the Magnet. Ma­ny more such like Things there are which have such Virtues, but yet 'tis from their Compositions, and from without. Ellebor also is Composed of the Liquor of Stone and Earth; by the Composition of those Two [Page 97] doth arise the Specificality, So the Oyl of Cherries with Vinegar, do (after their digestion) become a Laxative, and yet neither of them doth of its own Nature loosen; Wherefore those kind of Specificks are born of their own proper nature, by the Composition of their Ele­ments and a proper matter, no otherwise then as Tin­cture or Colour, the which doth not arise from Cold and Heat, but from the Composition; as Galls with Vitriol produce Ink, whereas neither of them is black; So likwise Sal armoniack and Urine do make a black Co­lour, and yet are both of them white: The same is to be understood of Specificks, viz. That they do in-like­manner receive their Original; but some things which assume those same Virtue from without may be in any Herb, but yet not in One kind or property, the which is to be thus understood, viz. Wheresoever the Magnet grows, there is a certain Attractive; as Colocynthis is a Purgative, and Poppy an Anodine: This now procee­deth from the Composition existing in them; from whence it comes to passe that every Magnet is at­tractive, and every Colocynthis purgative; But the Case stands not thus with the Specificks from without, the Condition of them is thus, viz. If one Flint should have the Virtues of the Magnet, and another like it should have none, now this Specificality shall be ex­ternal, or from without; but yet tis rare to find a pe­culiar Condition or Quality to be in One Herb, and yet not as well in Another that is like it. Furthermore, although many such like Specificks do arise from Influ­ences, yet neverthelesse we will not much dispute (in this place) concerning their proceeding, or not-pro­ceeding therefrom but will reserve that for its proper place in Physick, and rather forbear here.

Besides, There are to be found many Specificks, as Odoriferous Specificks, which have their Original from Composition and Digestion, as the Water of Vitriol [Page 98] Distilled with Sal armoniack resembles the Odour of Musk; and yet neither of them have such a smell, per se. Many more such things there are that become Odorife­rous, and were not so afore, and do got a noble Odour; as a Rose, or Lilly, in whom there's no Odour at the be­ginning, but tis at last stirred up by Labour, Digestion, and Separation.

In like manner Cow-dung is a stinking Excrement; but if it be but Elevated or Distilled it gets an Odour of Ambergreece; but the residue of the matter that a­bides in the bottom, stinks more loathsome then mans Ordure.

Some Specificks are Diaphoretick, and provoke Sweat, which receive such a Virtue from a Composition; as a burning Coal put at top of a fat Earth, emits a Vapour; So likewise Ginger thrust into, or conveyed into the body, burns; and is to be extinguished as Calx or Lime, with the pouring on of Water. This Heat hap­pens to the Ginger by reason of that acuity or sharpness which it contains in it self, and is Coagulated with an hot Element, as a Lime-stone, which is brought to such an heat by the fire. For every Diaphoretick is the Calx of the Liquour of the Earth, even as we mention it in the Book of Generations. In like manner do even Pur­gatives proceed from a Composition; as Rhubarb, the which also is the Calx of a Liquour, but yet with a certain difference and distinction interveening; For as Tartar being burnt is Resolved into a Water, and toge­ther with it all its Liquidity, if it shall be laid up in a moist place. So is it also with Rhubarb, and so may you judge of other Purges, which have their Original many waves, as the Calx of the Earth is; for some of them do Purge or Dissolve Choler, as Rhubarb, the which is like to Calcined Tartar; Some loosen Phlegm, as Tur­bith, (This seems to have been inserted Suppositiously because that a WORD was wanting in the Authors own [Page 99] Hand-writing) with them Purges, Realgar is loosened, and nothing else. Others Purge Melancholy, as Sena; the which you are to understand thus, viz. 'Tis after the manner of Nitre, which Resolveth Stones with its power, and not any other thing. Some purge the Bloud, as Manna; like to in the manner of Arsenick which Re­solves Sublimates. On this wise are you to determine of the difference of those things, even as they are di­vided in themselves, and as we have now minded you of. Likewise some Comfortatives do arise from a Com­position, as a Sperm destitute of virtues, yet notwith­standing out of it a Glandule or Kernel is Generated by Nature, by reason of its Predestination: So therefore a Comfortative it self, is a certain Predestinated Thing a­rising from the Predestination of the Composition. But the Carline, which is not born after this manner, draws the virtues of other Herbs unto it self, and takes their powers from them, (and doth then alone possesse those virtues) even as the Sun draws the moisture out of Wood; This we declare more at large in our Book of Ge­nerations.

In like manner also, some Mundificatives do acquire by their Composition such a like virtue as to Mundifie; even as when a Calx of Earth is Transmuted into ano­ther Form by a Liquid Thing, as Rozin, Honey, Gum, Pitch, &c. Those Alterations are like to the Flores of Venus, the which are at first a Purgative, as it becomes a Calx to be; then afterwards, they are reduced by the fire into a Stiptick Property, so that they lose their purging faculty, and do then mundifie.

In like manner are Corrosives to be accompted of, which are Salts, and are sometimes Calcined in Earth; and agen sometimes Substantionated (as I may so speak) into one matter, as is mentioned by us in the Book of the Generation of Salts. There are various and many such like Properties in Things, of which we Treat in our [Page 100] Book of the Properties of Things; and have sufficiently enough spoken thereof in this place. Nor will we here discover why some of them are hard, and contrariwise othersome soft; Nor doth our Archidoxis Treat of the whole beginning, but only of the Composing of Speci­ficks, and bringing them to the highest degree of Nature, Concerning which we will now at length speak and pro­pose the Experiences we have had thereof, and leave behind our backs those that are the Preachers in the cor­ners of the Streets; such as speak of God, but under­stand not any thing besides their Hypocritical Ceremo­nies, and such like Fables; They are Enemies to those that are addicted to these Arcanaes, and Arts; and are sunk Head and Ears in the glory of the World: They are Bablers and Cavillers, and are endued with much Prating, which they sustain and bear (as the Proverb goes) with both Shoulders; They are Flatterers, and imagine themselves to be wise men, whereas they are stupid and follish, and are deceivers of men for worldly Riches. But lets now come to the Specificks, according to our using of them, and give leave to those Univer­sity Physitians, (who be the Successe or Issue good or bad do only Read and Imagine) to grind and gnash with their Teeth against us as they please.

Of an Odoriferous Specifick.

THerefore lets now speak of Odoriferous Specificks by what way and form they are made, and first of all as to what belongs to their Virtues; An Odoriferous Specifick therefore, is a Matter that takes away Diseases from the Sick, no otherwise then as Civet drives away the stinck of Ordure by its Odour; for you are to ob­serve, That the Specifick doth permix it self with this e­vil Odour of the Dung; and the stink of the Dung cannot hurt, not abide there, but the stink thereof is [Page 101] here tinged with the good Odour, insomuch that by how much the more stinking it was before, so much the more is it now endued with a good Odour; for there is Nothing can take away the good Odour of Civet or Musk, but yet tis Transmuted, as we prove in many places; whence it comes to pass, that somtimes some mans ordour is to be admixed to the Musk; for thi [...] penetrates more readily then any Lilly, with all its Operations; for tis well known that there is to be found more of evil O­dour then of good: Even as also the Tyrian Viper is put into Triacle for a speedy m [...]st high penetration of all the Members, together with the Virtues of the other Things; So in like manner may we [...]udge of an Odori­ferous Specifick. Now, this you are to Consider here, That by Odoriferous Things Diseases are driven away from those who cannot at all b [...]a [...] Medicaments, as in the Apoplexy, or Epilepsy; for verily there are many O­dours that ease the Epi [...]eptick, & many that succour the Apep [...]ectical, not that they do Cure them perfectly, but yet they prepare the way. For the Virtue thereof that is afforded to the body, doth by its Odour presently excite the Bloud, and by the carrying of this to the Heart, doth Refresh it more then can be written: Wherefore wee'l ser down an Odorisick, out of which we may take a Foundation [...] the [...] of Odori­sicks for all other Diseases; The P [...]ceess whereof is this;

Take white [...], Anthos, basii, Cardamoms, and Roses, of each one Handful; Spile, two Handfuls; heat them grossely into a Paste. Whereto adde the Juyce of Orange Apples, two Quarts; put all these to­gether in a Pellican, and let them be digested for one month; afterwards let them be Separated from their seces, with your Hands, or with a Press which is better; put this again into a Pellican, and presently let be added Mice, Cloves, Cinamome, of each one Ounce: Ambergreece half an Ounce; Musk two drams; Civet one ounce; [Page 102] grind them most exceeding small, and put them into the said Pellican with the other things, and digest them in Dung; Then adde Gum Arabick dissolved, half an ounce; of Tragacanth also dissolved, one ounce; and so let them harden with the Cleer of the White of Eggs in a shut Glasse; then presently as soon as you see it to be made of the likenesse of Glasse, break your Glasse and take out this Stone, and thou shalt have the Odori­ferous Specifick, of which we have now written e­nough, But yet 'twill be good to adde Aurum Potabile.

Of an Anodine Specifick.

THere are also many Causes that induce us to write of this Specifical Anodme, for we have met with some Diseases in which all sorts of Arcanaes have failed us, except a Specifical Anodine only, and that hath per­formed things miraculous. Neither let us wonder there­at, for as we see that Water quencheth Fire, even so doth the Specifical Anodine extinguish Diseases, and that for many Causes which wee'l forbear mentioning of now.

For, That which rests or sleeps, doth not naturally offend; If the Paroxism sleep, it is not felt: but if it doth not sleep, the Operation thereof is accomplished. This now Comforts and encourageth us, in that we see many Cares and Melancholy taken away by sleeping.

But yet this is to be noted in this place, That tis not necessary that the man sleep, but the Disease it self; And therefore we compose a Specifick to sight only against the Disease, and not the whole man, as is to be understood of Feavors, and is to be made use of in them. Now we propose and set down such things as are Mortal in the full or perfect man, but healthful and Salutiferous in a full or perfect Disease; And therefore we set upon the Disease it self, and herein we labour [Page 103] that it may have no operation upon the Body, nor be able to have, on this wise;

Take of Thebaick Opium, one ounce; Of the Juyce of Orange Apples and Quinces, of each six ounces, of Cinna­mome and Cloves, of each, half anounce; Beat them al­together exceeding well, and being mixt, put them into a Glass with its blind Cover, and digest them at the Sun, or in Dung for a moneth, afterwards let them be prest out, and be put in again with these following things, viz

Take Musk, one Scruple and half; Ambergreece, four Scruples, Saffron, half an ounce; The juyce of Corrals, and the Magistery of Pearls, of each, one Scruple and half, commix them, then after their digestion for a moneth; Add of the Quintessence of Gold, one Scruple and half, which being permixt with the rest, there will be a Spe­cifical Anodine for the taking away of all griefs, both Internal and External, so that no member may be tor­mented or seized on any longer.

Of a Specifickal Diaphoretick.

NOW we come to speak of a Specifical Diaphoretick, whereby every such disease is cured, that can or ought (because of its Nature & Propertie) to be healed by sweat; such a disease is to be driven out with this Medicament beyond all other Medicines. For by a Di­aphoretick, a Cold Disease becomes Hot, and is by that Heat took away; for it hath often befallen us, that the Cassatum (or the dead Blood in the Veines obstructing the mo­tion of the good) of twenty years standing, hath been healed by a Diaphoretick, and very many other Diseases which they call Intercutaneous, or between the Skin, and also such as stick in the Marrows, in which Diseas­es a Quintessence effects nothing, much lesse a Comforta­tive Arcanum; the cause is chiefly this, viz. there is [Page 104] not so powerful a Vigour in the heart, as to drive out the Cassatum, except it be done by a Diaphoretick alone; for even as the O doth heat the Frozen Stone, & melts the hard l [...]e, even so doth a Diaphoretick display its Vir­tues upon a Disease, which cannot be cured with any other Virtues how noble and good soever. And although Flammula or Crowfoot be a most hot Hearb, yet never­theless the heat thereof is not at all comparable to the smalest point of the Nature of the Sun; Even so ex­ceeding much is the difference betwixt each hot things and Diaphotericks themselves. Therefore we set down in this place a Specifical Diaphoretick, which compre­hends Diaphoretical Virtues.

Take of Ginger, one pound; Long-Pepper and Biack, of each, half an ounce; Cardamomes, three drams; Granes of Paradise, one ounce; beat them into Powder and put them in a Glass with one ounce and half of the best Camphire, ground or beaten and with two ounces of Aqua Solvens or the dissolving Water, Seal up the Glass, and let i [...] remain in Sand the time of finishing its Digestion. Then Separate from them the dissolving Water, and let it putrefie for a moneth, and be circu­lated one week. Afterwards presse it out and keep it; this is the best and most potent Diaphoretick, acting more vehemently then is credible, as well in the Cas­satum, as in other most grevious Diseases; of which enough.

Of a purging Specifick:

TIS expedient also, that we write of a Specifick Pur­gative; and although the Complexions and such like things come under consideration; yet nevertheless we are confirmed, and build on a solider Foundati­on, taking such things as take away the Diseases, and that do not drive away one or another Disease particular­ly, [Page 105] but every evil; from whence may be gathered, that whatsoever of choler is superfluous and of no moment, doth thereby depart▪ The like is to be understood of Offending Phlegm, Melancholy, and Blood; as also of Apostemes and other Corruptions, which cannot be purged according to the Complexions, nor be resolved with Purgations, of which sort of Diseases, there are many to be found.

We do therefore endeavour to draw out the offend­ing Matter, onely whether it be corrupt or not, whe­ther with an Aposteme or Complexion, or any other permixion.

But as for the tedious and unprofitable discourses of the Universitie Physitians, we shall not care for them, but diligently consider of the health it self; and for this cause we will frame our Medicaments. Such a Medica­ment is Tartar, which (of its own Nature and Proper­tie) takes away all Putrefactions; nor is it inclined to Choler, nor Melancholy, nor Phegm, nor Blood, but takes away every unprofitable thing in the Body, and such as may endammage it. So likewise Vitriol purgeth a­way all such occasions as give birth to many infirmities. For verily we are to consider, that Colocynthis doth not purge us of all our Choler, or of all that ariseth there­from; neither also doth Rhubarb do it; nor doth Tur­ [...]ith carry off every thing that proceeds from Phlegm; nor Lapis Lazuli, all the Impediment caused by Melan­choly; nor doth Manna expel all the coutrarietie of the Blood; but these our two Specifical Purgatives, and many others not here mentioned, do accomplish it, and that principally in all these putrefactions and superfluous fe­ces of the Body, from whencesoever they proceed, all which it purgeth no otherwise then as Water washeth Linnen Cloaths, and as Soap clears them from their filth and defilements of any kind. For thus do they Operate singularly upon each disease; We will there­fore [Page 106] now set down that Specifical Medicament according to our aformentioned purpose, after this manner▪

Take the Magisterie of Tartar, and the Magistery o [...] Vitriol, both which commix together into one Body then add equal parts of the Quintessence of Saffron. the being shut up in a Pellican, let them be digested is Sand for a moneth, and let the Medicine (which [...] spake of above) be kept most carefully; as or the res [...] hereto necessary, there is requisite a greater understand­ing, as well with the learned as the ignorant; neither are Men onely, but also Trees and Hearbs capable of be­ing purgedfrom their Diseases and superfluities; for there are infirmities as well in the things that grow as in Per­sons, and they also have their remedies, as we have elsewhere mentioned; the defect of Anthos, viz. when it cannot perfectly grow strong, the Magistery of Vitriol heals, and causeth it to grow egregiously afterwards, as we set down in our Discourse of Plants; Thus therefore will we now conclude this Ch.

Of a Specifical Attractive.

AND now that we may begin to speak of an Attra­ctive Specifick; we are to know that a Specificks Attractive draws unto it self whatsoever is superfluous in the Body, and whatsoever evil adheres thereto as it often happens, it brings out, as we set down in many places, and is manifested by probable demonstrations Likewise some Specifical Attractives have been so appro­priated and suited to Flesh, that they have drawn [...] themselves an hundred pounds of Flesh, no other­wise then as the Load-stone draws Iron. It hath also happened that in my time, that such a like attractive hath drawn the Lungs out of the Body into the mouth, and so have choaked the Man; it hath likewise happen­ed, that another hath had the Pupil or Ball of the eye [Page 107] drawn from its own place, even to the nose, and could [...]ever be thence moved. For there are not onely At­tractours of Iron, but such also as respect Wood, Hearbs, flesh and Waters; for we have seen an Emplaster that [...]ath Attracted so much Water as to be able to fill a tub, and the Water to have flown down from the Plaister, as if it dropt down from a house Eaves; so like­wise, Lead, Tin, Copper, Silver, and Gold may be At­tracted by the composition of Attractives.

Moreover it may be so contrived, that by these kind of Attractives, Boughs may be torn off from the trees, and Cow may be lifted up on high, and many more such things may be done, which we have declared in our Se­crets as a Treasure, that so we may in these things admire and worship him onely who hath created all things with so wonderful an Artifice, insomuch that so various things are to be found, as demon­strate incredible operations, far transcending Na­ture, according as it is constituted and ordained in it self.

We will therefore set down some Attractive Virtues for the Body, by which that which is evil and corrupt [...]ay be extracted, and be separated from the good on this wise, viz. the Attractive must be placed upon some Emunctory, and in that place where the defect appear­ed, or upon an Ulcer, the which may likewise be ac­counted of as an Emunctory; and if any Glandule or Kernel ariseth, it is to be first opened like an Emunctory. But now we know by experience that such a kind of Attractive, hath extracted the pestilence more then is [...]it to write of in this place. No sick person ever died that had this Medicine, although possest with a grievous Disease. The Receipt of a Specifical Attractive is this;

Take the Quintessence of all the Gums in every kind, of each, one quarter of a pound; The Magistery of the Mag­net, [Page 108] a quarter and half (alias half a quarter) Of Element of the Fire of Amber, one pound; Of the Fire Element of Mastick, of Myrrh, of each, one quarter [...] half; Of the Element of Scamony, ten ounces; Mi [...] thereof a Cerote with Wax, Gum Tragacanth, and Tur­pentine; Use it as is aforesaid.

Of a Specifical Stiptick.

NOW we come to speak of a Stiptical Specifick, [...] Virtues of which are very many, and are mor [...] then is to be understood or learned by the other Speci­ficks. For when such wonderful works of Nature [...] the Qualities of those kind of things are obvious to o [...] Eyes, they do encourage us with a supream Joy, not [...] desist from them, but to renew, as it were, and quick [...] the remembrance of all those things which are pre­sented unto us by those same Arts; and if happily the [...] should be found any thing written of the Nature [...] things by the Ancient Physitians and Phylosophers which doth not all agree with us; yet notwithstanding that shall not in the least disturb us, for all that th [...] have written is uncertain, but we are delighted wi [...] those great Mysteries as are in Nature herself, and which present themselves to our hands; and as for those la­bours of the Antients, which are to be accounted of [...] Lame and imperfect, we do deservedly neglect there as we have hinted in many places; Nor may we so much admire at the vehemency of Stipticks, which have [...] great virtues, even in their Quintessences, Arcanaes ar [...] Mysteries, in so much, that they will so firmly aggl [...] ­tinate two pieces of Iron, that they cannot be Separated afterwards but by Fire. Nay more then so, one pieces of Copper is by such like Stipticks, so glewed on [...] another piece of Copper, that they can no more b [...] Separated, neither by Fire nor by Water; Likewise [Page 109] th [...]e may be by such a like Stiptick Attractive, an heap Stones glewed together into a huge Mass like a Rock. like sort may Sand and Calx be (by such like Stip­ticks) concreated or knit together into an ever-during compactness, and harder then Marble it self; thus much concerning hard things; we will now also speak of o­thers. We have seen (after the same manner) Leaves have been so conjoyned together, that they have been accounted for a Natural concrete, as the leaves of Lilly, with the leaves of Roses in one compaction; likewise Smiths have (by my advise) so firmly and com­pactly consolidated their Irons together as if they had been conglutinated with a true compaction, or [...]elling.

We have also seen the lips of the Mouth, to be so [...]rawn together with a bare washing onely with a Spe­cifical Stiptick, that they could not be opened but by [...]rce, with the help of Instruments and much effusion [...]f Blood; The Fundament also hath been by the sport­ [...]g or waggery of some, so comprest with such a Speci­fick, that for evacuations sake, they have been con­tained to open it with an instrument; The like com­paction or closing together, we have seen in wounds, and in the rupture of the bladder, so that no opening [...]r rupture did any more afterwards break out either in their time or mine. Whatsoever member this Material Stiptick shall touch, it doth so contract, whether it be [...]he bone it self, or the bare flesh, that it cannot be [...]raped off, without a file, or Separated without a knife, [...]or no water mollifies these Stiptick Virtues of which [...]ort there are far more then what we have here set down, but as to what belongs to Medicine, we will [...]et down a Specifical Stiptick as follows.

Take the Quintessence of Bole, and of Iron, the Quin­tessence of Amber, (alias Cathebes) of each one pound; [...]et them be digested in Ashes for a moneth, afterwards [Page 100] put in a pound and half of dryed Tartar; with this cu [...] the Body where need requires. This and such li [...] Stipticks are not searchable, whilest (in their Bodies but in their Separated Substances do Attract more th [...] is credible, because of the Nature and quality of the [...] most great drynesse, and therefore are they called Stiptick Specificks, as being Stipticks beyond and abo [...] all others.

Of a Corrosive Specifick.

NOW we will add and describe a Specifical Corrosive [...] in which are wonderous Virtues implanted b [...] Nature. For verily (being compared to the Antie [...] Corrosives) tis even wonderful, for it Absumes ar [...] wholly Consumes Metals even to a nothingness, so th [...] in them can there be no body any more sound, [...] more then is of Wood that is burnt up by the Fire Now although that even by Strong Waters there is made a consuming of the Metals, yet notwithstanding the [...] are not diminished in their weight, nor changed i [...] their essence, but may be again reduced by the Fire into their first Body and Matter, the which is impos­sible to be done, after that consumption that is made by the Specifical Corrosive; and the Reason is this, be­cause there is no matter can be found any more in thi [...] place, that can be (by any way or means) reduced us to a Metalick Nature, no more then Wood-ashes c [...] be reduced into Wood; further you are to know, tha [...] this Corrosive doth operate so strongly in the flesh, th [...] nothing can be compared therewithall, for it pers [...] ­rates the hand in a moment like an Awl.

We mention these things for Medicine to this end that so all the putrid and up-grown (or proud flesh in the body, that doth very much arise in Ulcers, (i [...] in Fistulaes, Cancers, Scrophulaes) may be removed; [...] [Page 111] which may be Cured by such Corrosives, for there is in [...] a Stiptick Virtue of exceeding powers, by which it requires peculiar properties of Curing. Though indeed [...] may be rather called a Fire then a Medicament, for it consumes Iron Chains, and Bolts more readily then is credible, or can be written; and therefore we will assign this Receipt hereto, and that most briefly thus;

Take Aqua Fortis rectified from the Caput Mortuum, one Pound; Of Mercury Sublimate, one Quarter of a Pound and half. (alias half a Quarter;) Of Sal armoniack, two Ounces; Mix all these together, and let them be Con­sumed or devoured; then admix an equal weight of Mercurial Water and keep it. There is no Diamond can resist this Corrosive. Though indeed the same may be understood of a Quintessence and Arcanum. viz. That the Skin may be taken away from any one by that kind of Cautery, and instead thereof may a new Skin be brought thereon; as in the Leapry, Morphew, Serpig, Lentigo, Pannus, &c. Against which Diseases this Specifical Cor­rosive is useful; but (because of its vehemency) we o­mit it, and do take this mixture, wherewith the Skin must be washed, for so tw [...]ll fall off and be bare; then afterwards may it be consolidated, as the Custome is: The Mixture may be thus;

Take the Juyce of Flammula, (or Crowfoot) one pound; Of Cantharides, four pounds and an half; Of the aforesaid infernal Fire, two drams; permix them to­gether, and do as above.

Of a Specifick for the Matrix.

NOW at last we come to speak of a Specifick for the Matrix, and that for various Causes, and because of the various Affects or Diseases thereof: but now we will not at all speak here of the Elements that either heat or cool it, for that is to be done by Magisteries and [Page 112] Arcanaes. But we here mention Two Specificks; One is in the Suffocation of the Matrix, the Other is in ei­ther Provoking, or Restraining the Months: You must therefore understand, that the Suffocation cannot be removed by any other thing then a Specifick; though i [...] be such as is unelementated & unprepared, yet tis to be administred in the Common Form or Essence as it grow [...] in: Such is the fig of the Skin; as soon as the Fume of this enters in through the Privities, the Disease is expelled: The which thing verily is highly worthy o [...] Admiration, because this is so vile a Simple thing, which albeit it should be prepared, yet notwithstanding the Essence of its Fume doth not perish, for in that alone is the Virtue. But as for the provoking of the Months the Specifick Remedy is in the Spleen of a gelded Bull or Ox, brought into a Magistery or a Quintessence; the provocation property of which is most excellent as well in young solks, as in old.

So also for to Restrain them, you must know, That the Quintessence of Corrals, or the Oyl of Iron, or Potable Iron, which doth wonderfully Restrain beyond the rest, is a most exellent Remedy. Tis no wayes ne­cessary to write down any more such like Properties, for it would prove too Prolix in our Archidoxis; yet tis to be noted, That under the aforesaid Compositions. Specifical Compositions are comprehended; as the In­carnative, Conglutinative, [...]axitives, and Mundifici­tives, and such like, and under the Purgatives them­selves (so is it concerning the rest) are the Deoppila­tives, viz. under Purgatives and Attractives. And [...] wee'l Conclude this little Book of Specificks, for to suc­cour our Memory that we may not forget them; Like­wise Comfortatives are rehearsed in all the singular Chapters.

Of Elixirs.

HAving written of many most secret Myste­ries of Nature, we are now also willing briefly to treat of Elixirs, and that not in Vain, for we perceive that there lies in them the greatest conservation, and this doth even constrain us to bend our mind thereto, with­out resting, for every Elixir is an Internal preservative of that Body, in its essence that takes it; even as the Extrinsecal Balsome, is the External preservative of all Bodies from putrefaction and corruption; the which thing is sufficiently evident in Balsome, viz. that it pre­serveth Bodies so, that they abide many hundreds, yea thousands of years without corruption or muta­tion.

And therefore seeing such a like gift or faculty is in Balsome, as to preserve dead Bodies and to conserve them incorruptible; you may well conceive that in and by this same gift and Mystery, a sound and living Body may be far better and more commodiously pre­served; But now we have not this according to Nature, [Page 114] viz. that these Mysteries of Nature, yea, and con­stituted above Nature (by which we may conserve the Body inwardly and outwardly from all contrarietie) become manifested and known unto us; but in them we meet with many Mysteries as are most occult and hid from others.

Verily as concerning Elixirs this is to be known, that they have not their operations from their Nature, not from their complexion, but are Mysteries rather then Spe­cificks leading us to a most high admiration of the Crea­tour, by many demonstrations. Yet they are plan­ted in Nature her self, so that they are in her, even as may be seen in Balsome; if therefore it be possible to preserve dead bodies, tis much more possible to pre­serve living Bodies. Nor makes it much to heed the Words or Arguments of our Adversaries, but we will disclose our own Arguments, and hereby shall endea­vour to direct and guide, to the true foundation of the Intrinsecal Balsome, not regarding the trifling unpro­fitable sayings of those that talk of a Term or limit of death, and its Predestination, and conclude or stint it in its determinate points; for God our Father gave life unto us, and together therewith Medicaments, by which we may be able to defend and sustain it; if therefore the tearm of death were precisely set and limited, it would necessarily follow that the other be false, which is not so. But as long as we have abilitie and knowledge, we have power of sustaining our Life, for Adam attained to such an Age, not from the proper Nature or condi­tion of his own propriety, but meerly on this account, because he was so learned and wise a Physitian, and knew all things that were in Nature her self, with the which he also sustained himself so long a time. So likewise many other were there, that used such like remedies.

Many there were that dyed in the dayes of Adam, [Page 115] that attained not to his Age, and some attained not to our Age, (as we are now constituted and ordained since the flood) but dyed even as we, and that be­cause they were ignorant of these Arts, which Adam and the rest understood, and hereby it came to past that they dyed afore their time, nor did their Food or Drink help them.

Whereas therefore we are able from such like exam­ples Naturally to find out, that an old or long life pro­ceeds from Nature, we will enquire what Nature and the gift of God is; some things do conserve a dead bo­dy from putrefaction onely one year, as Oleum Lateri­num, or Oyl of Bricks. Others ten, as the Corrected Oyl of the Philosophers; some twenty, as the Water of Hony; othersome fifty, as a Destilled Preservative; but others preserve it perpetually without end, as Balsome; Some onely eight dayes, as Salt; others for a night, as Destilled Water; some longer, as Vinum Ardens; other­some also there are that preserve the Body from Cor­ruption, in a new and strong essence and Nature, when a man is confirmed and strengthened by them, accord­ing to his complexion, as Cittine, Aloes, and Myrrh; some Bodies are defended from Putrefaction, by reason of their most great Tincture onely, which is so potent, that it admits of no evil, nor suffers any to grow or to enter therein, as Gold, the Saphir, Pearls, Arcanaes, Magisteries, and such like as we have afore written hereof.

We will therefore write down a Preservative against all the Corruptions of the Live Body and the Dead; But it is to be considered that the preservative of the Live Body is to be taken by the mouth, and ought to penetrate the whole bodie, so that here may be no member in the Body, but may perceive and admit of that preservation, and may (by the Attraction of the benefit thereof) be informed and impressed thereby; [Page 116] Moreover tis to be noted that the Spirits of the ex­crements in the bowels are sufficiently vehement and strong to fight against the Preservative, and that for this reason, because no putrefied thing can be Em­balmed or preserved; for it hath not in it self any es­sence, as newly dead flesh, which is embalmed hath. And that doth as much sute with a Preservative, as Vermine with the best hearbs, and as a putrefied thing doth with an incorruptible; for a thing that is putrid, cannot be corrupted more, nor be altered, for it is of no value; contrariwise, a preservative cannot in the least be putrefied, for it i [...] like to Gold that never be­comes rusty. They mutually are Separated from each other, so that each of them fulfills and performs what is proper to it; But thus much we have thought fit to mention, because the Dung or Excrements are able in time to overcome the preservatives, which thing cannot so come to pass in dead bodies, and because they are unbowelled, or if they are not as yet unbowelled, they are indeed coagulated by death, even as the blood Separated from the Vains congeals.

We call this Preservative Elixir, as if it were Fer­ment, with which bread is fermented and is digested by the Body. Its Virtue is a Preservative of the Body in that same state wherein it findes it, and in that same Vigour and Essence; for this is the Nature of Preser­vatives, viz. that they defend from corruption, yet not by mending or bettering, but by preserving onely. But whereas they also take away Diseases, this is done by the subtilty that they possess; Likewise they do not onely preserve, but also conserve; for they have a two fold Labour and Office, viz. to prevent Diseases, and to conserve the Essence it self in its own State.

Nor do they thus onely in humane Bodies, but like­wise in all sensible Bodies. Thus also dead Wood [Page 117] may equally as well be preserved from corruption, as a Body that is seasoned with Balsome; nor is the conser­vation of Hearbs in their Essence any otherwise then a certain live Body is; for those conservations that are done to Hearbs, do conserve them in the same Essence that they find them in, so that they are still green, and remain equally as fresh as in the Fields or Gardens, &c. even to the fifth or sixth Age. If they be taken toge­ther with their Flowers, they also conserve them, and so if with their fruits, they conserve them. Neither is there so great reason of wondering thereat, for tis a thing possible for dead Wood to live again, and for I­ron to be fixt so, as never more to contract Rust; so likewise for Sulphur to be made incombustible, all wch are very contrary to the understanding of a simple man. The cause of all these we set down more at large and more sundamentally in the Book of Conservations. Nor are they to be judged of as impossible, for many more things that are esteemed impossible, may be most assuredly accomplished. We will therefore speak of the conservation with Balsome, by the destinctions of Ages as followeth.

Of Preservation and Conservation by Elixirs.

WE will not write of the first Elixir, which con­serveth the Body in that Essence as it finds it in; suffers it not to putrefie, no [...] to be infirm; but conserves it in the spirit of life, so that no accident can befall it. Likewise it brings it unto the third Age or more. As concerning its use, the operation upon dead bodies is different from that upon living, for those must lie in the Balsome night and day, whereas the liv­ing and sound bodies neither may nor can at all do so.

And therefore this Elixir is to be lookt on as being [Page 118] useful only for life; as for the Heart and those place chiefly in which the life is most vigourous and depen­ding, for it is ordained for the Spirit of Life that dispersed through out the whole body, and it preserve the Spirit of Life by that Virtue by which the dea [...] Body or Carkase is kept from putrefaction; for, as [...] Wound or Ulcer may be outwardly preserved from pu­trefying, and from evil, so likewise the Intrinsecal body is disposed, and capable of being preserved from all adversity. We do therefore so frame the Elixir, that it may Operate upon the Spirit of Life, like as Ferment Operates in Paste or Dough; and upon the body, even as when a Tree is tinged in the Root, in such wise as its Colour may never depart therefrom. After this manner is the whole body preserved; for the Tincture is either more or lesse dispersed, and penetrates into all the Members, even as the whole Metal is tinged into Gold, and is so made Gold, or is preserved from Rusting. Thus is it in the Conserved Body, there's no Member but it full of the Elixir.

Now then, when the Virtue is thus dispersed and re­ceived throughout the whole body, and doth thereby exercise its Operative power, there cannot happen a­ny Corruption by putting any thing thereto, for the Life of every member is full of Elixir, even as the tinged body is full of the Balsam. But you are to understand that tis not necessary that the whole body be balsamed by taking he Elixir; for where the Spirit of Life is only environed there with in its root, tis sufficient as to the Conservation of the body.

Now come we to the Practick part; and first of all to Treat of the Elixir that doth Conserve the whole body from putrefaction by the Conditions and proper­ties of the Virtues of Balsam. Then wee'l speak of that Elixir which preserves the body by the potential Vir­tues of Salt. And Thirdly, of the Elixir of Sweetness [Page 119] that supports and sustains the body in its Conservati­on. Fourthly, Wee'l Teach that Elixir which enters mans body with the virtues of a Quintessence. Fifthly, There shall be another Elixir added that is truly noble by reason of the Virtues of its most great Subtilty; for it resisteth all the enemies of Nature, by which resisten­cy it permits not the body by any means to slide in­to Diseases. And then for a Conclusion, wee'l adjoyn that Elixir which (by the Virtues of its own proper nature) is endowed with such like Conservative Qua­lities.

Of the first Elixir, viz. Of Balsame.

TAke of true and the very best Balsame, (well known to us) one pound; Let it be put into a Glasse, which cover with a blind Head, and pour in together there­with two ounces of the Quintessence of Gold, and one ounce and an half of the Essence of the greater Circu­latum; all which, let be digested together at a gentle fire, so as the Vapours may ascend day and night. Then afterwards encrease the fire, that some drops may ad­here and stick, and may fall down drop-by-drop for two months; then let them remain in Horse-dung for four months, that so they may have their digestion without intermission. This done, the Elixir is compleated. You are to understand that this Balsame or Elixir, is be­come a ferment, which is to be collected and immixed in the root of Life, and hath the power of Reducing the Life in to a good Essence, so as no Nature can be able to resist it. Even as Arsenick overcomes Nature for evil, so contrarily this Elixir overcomes it for good, by defending the body. The dead body is preserved safe by that Odour, so as it cannot in the least putresie when tis put into its Sepulchre, and covered, that it cannot Evaporate; How much more then do the Vir­tues [Page 120] of a Living body remain hereby: Thus much may suffice to have spoken in this place.

Of the Elixir of Salt; by the Virtues of which, the Body is Conserved.

THere is no lesse power and virtue in Salt, then in Balsame, whereof we have spoken; and that for this reason, because Flesh is preserved by Salt from pu­trefaction for many dayes, years, and a long time. And that, sundry wayes, and by one way more then by ano­ther. By the same Basis and Rule will it be possible to Conserve and Preserve the body; Not that we advise the Use of Salt in such a manner as tis used in dead flesh but tis necessary to make thence-from the Elixir of Salt, which doth materially penetrate the Spirit of Life, so, that it lives by the Salt, even as salted Flesh; for this Elixir is so subtile, that it may be compared to the Spi­rit of Life. They two do so straitly and closely agree in One Conjunction, insomuch that the One is tempered or seasoned with the Other unto perfection; (even as Salt makes some Food favoury) without which it could not possibly be brought to perfection in Unity. This therefore is to be noted, That the Elixir of Salt is a ferment, in which there is a certain Tincture whereby the whole body is penetrated. Tis also an inconsume­able thing, and is not in the least absumed (with natu­ral Things) in the body by the digestion; but is fix, like to Glasse in the fire, which doth not at all perish by boyling or fusing. This fix Elixir doth so fix the body, that it becomes permanent in Life, no otherwise then as when a metal is fixt, which, no moisture, no Corrosivity, or such like can hurt afterwards, or bring to be rusty: So therefore, it may be gathered from hence, That the Elixir hereof is as fix a body as Gold, whereinto no unclean thing can penetrate, so as to hurt [Page 121] it; We will therefore describe the Practick of the Elixir of Salt, after this manner;

Take Salt excellently well prepared, the whitest and cleanest, put it in a Pellican with so much quantity of Aqua Solvens, or the dissolving Water, as may be six times its weight; let them be digested together in Horse-dung for a month; then afterwards let the dis­solving Water be Separated by distillation, and be a­gain poured on, and be Separated as before, this let be done so often until the Salt be converted into an Oyl, whereto let be added an eighth part of the Quintessence of Gold, and let them be digested together in a Pellican and in Horse-dung for four months, and let them be Circulated for a month after; then adde another part of Circulated Wine, and let them so remain in Ascensi­on yet a month longer. This time being over, thou shalt have the Elixir of Salt, of the which we have made for ourselves a memorial as a pattern, for the succouring and lightning of our Ancient dayes.

Of the Third Elixir. viz. Of Sweetnesse.

WE are certain, That bodies may be preserved from Corruption by Sweetnesse; but as to the Virtues that it is to be done by, we deliver them in the Treatises of the Generations of Honey, Sugar, Manna, Tronus, (the sweetest kind of dew) and such like, which we won't Repeat in this place because of the Writings of the Antients. We are able to Transmute Sweets in­to an Elixir, the preparation of which doth rather con­serve the lively body in its Conserved Essence, then the Languid or decayed body. For tis the property of all Specifick Sweetnesses neither to be Corrupted, nor do they suffer this body to be Corrupted, unlesse by things Contrary, thereby they are made ob [...]oxious to Corrup­tion; as for Example, Out of Honey and Bread, Vermine [Page 122] and Emmets are generated; and in like manner out [...] Sugar and Coagulated Milk. Out of Manna and Wal [...] is made a Corruption like to Mud or Dung. Many more such like Compositions may be made by which the Sweetnesses passe into Corruption. To prevent which this is our Intention and Experience, viz. That (i [...] that Composition) such a thing be taken as may not hinder the Sweetnesse to remain in its proper Essence and such as may be without the Corruption of any o­ther things. By this way and means it hath the Vir­tue of a Balsame, to Conserve the dead fleshy bodies of Carcasses, and other things. For such a like Sweetness is the Balsame of the Earth, and othersome there are of Dew, for in them hath it its Original. We will there­fore set down the Elixir of Thronus, because there's no Sweetnesse comparable hereunto; It doth also contain more Mysteries then is credible, as we set down in the Book of Generations. By the preparation of which may be Collected the wayes of preparing other Sweet­nesses.

Of the Fourth Elixir; which is, Of Quintessences.

IN like manner may Quintessences be brought into an Elixir which Conserves both living and dead bodies, like as Balsame doth; We make but a very brief Re­hearsal [Page 123] thereof in this place, because tis afore demon­strated in the Process of Quintessences; So therefore wee'l proceed here a little further and set down such things as we have noted to make for Preservation and Conservation. Then out of the Elixirs of those pro­cesses, we will teach the Composition of one Elixir, fully as profitable to the body as the Three precedent are; Verily you are to underdand that this Elixir of Quintessences hath in it a secret Virtue, which daily tends to a Restoring, and which endeavours to Renovate and Restore the whole body; Therefore it Operates more then a bare Conservation, for it also Renovates, yet not so perfectly as we have mentioned above of Quintessences and Arcanaes, but is of meaner Virtues, and that be­cause the Conservative and Renewing property of them cannot be together, but yet by this way is Renovation disposed for Conservation, thus;

Take the Quintessence of Celondine, of Bawme, of each two ounces; the Quintessence of Gold, the Quintessence of Mercury, of each half an ounce; the Quintessence of Saffron, and of all the Mirobolanes, of each one ounce; Let them be all well mixt together, and be shut in with a blind Head, and remain in the digestion of Sun for two months; Then adde of the Quintessence of Wine, and the Magistery thereof, of each one ounce and an half, and let them be digested again for a Month, as above; then keep it as a Treasure, not only for Preservation, but also for Restoration.

Of Extrinsecalls.

HAving in the Precedent Books, treated of Intrinsecal Diseases; 'tis expedient now for us to write of those Diseases as proceed from without, and to set down some remedies for them. And although we insert nothing (in these Books) of the Origenal of those Internal and also Ex­ternal Diseases, yet notwithstanding we will set down the Originals of those Medicaments, and then afterwards the composition of such like reme­dies for external Diseases. Some remedies are one­ly for Wounds, with which a Wound may be cured in twenty four hours; which you are to understand thus;

When there is a Wound made, it needs nothing else but that it be again knit together, or conjoyned on such wise, as two pieces of board are knit together with Glew. Do not at any rate let Wounds lie open, but endeavour to replenish them with flesh, for tis rather a thing Rustical then Medical. Consider that when the [Page 127] lips of a wound are joyned together as two pieces of Boards stick together with glew, they are even more then half whole already; the which is to be neces­sarily done by a certain Medicament, so contracting both sides of the Wound together, that it cannot be better and more fitly done; Thence it follows that where the lips touch each other by the compression of the Medicament helping Nature, there is the healing compleated; insomuch that there is no Wound wherein the Bone is not broken) is so evil, but will easily be healed in twenty four hours. But the Bones do not permit themselves to be knit so together as the flesh doth; therefore we speak not at all of them! in this place. For example understand us thus, viz. when any Member is plainly cut off, then (before that the Vains be dead, but whilest they are yet warm and fresh) let them be presently moistened with that Medicament, and let the wound be conjoyned, and so the sides there­of will be so knit together (as two Sticks are conglu­tinated with Glew) and be healed and united. Thus is the operation of this Medicament, and herewith dot [...] Nature cure so soon because of the great resiccati­on, or drying up of such like Medicines, and tis by that Virtue (which we have afore spoken of) that it heals. Moreover you are to know, that an Incarnative Medica­ment is not at all to be used for Wound, nor any mum­dificative, or Attractive, because that those extract, and are to draw out all Putrid Fluxes into much Sa [...]ies.

Furthermore the gaping or caveity of a Wound is to be filled with flesh; now that is a long time doing, and consequently very dangerously and without any Master­ship. The same is also to be conceived of in old Ul­cers, which are a long time loaden (as it were) and burdened with fluxes, whereby it comes to pass, that they cannot be cured without many accidents, and ex­ceeding [Page 128] great difficulty, and sometimes never. So then it is most necessarily expedient that the Medica­ment of them, be made of those things which we have spoken of, and which do likewise by a certain force compress and cling together the Skin and widenesses Likewise in the curing of Ulcers, you are to consider, that the Generation of Flesh is necessary, but that cannot possibly be done by compression, or closing to­gether (as we mentioned in Wounds) in Ulcers, as it Eistulaes and such like; all which are to be cured by the Virtue of such like Medicaments, as anon. There­fore we describe and set down two Fundamentals, for such an opening or gaping of the Skin, the one is an Incarnative, the other is an Exiccative or dryer up.

Now let us speak also of the other deformities of the Skin, as Scars, Morphews, Serpigees, the Pannus or Birth-mark, the Stains and Leapry, and such like Dis­cases proceeding from the Skin, the which we advise the cure of after this manner. First of all we ordai [...] and appoint the Skin to be pulled off, even as the Skin of a Beast is stript off, then (afterwards) to be clad with new by a convenient Medicament. For it is to be un­derstood, that the Skin must be took away by a cer­tain Medicament, and a new Skin pure and unspotted be generated of another Colour; as with that Me­dicament that follows hereafter, whereby much of Flesh and moisture is not to be attracted; thus are all Spots to be removed, by the way thus described. As to the taking away of their Original, we make no mention in this place, nor as to their entrance or be­ginning, for it is elsewhere Treated of, nor doth it bring either benefit or dammage to our present intenti­on or Doctrine. There are many other Distempers, as the Cancer, Buboes and such like, which require their Peculiar Medicament for the drawing out of the [...] Originalitie, and the total purging out and cleaning a­way [Page 129] their defilements, the which is exceedingly well performed by the Specifical Attractive; then afterwards there is need of Consolidation, the which we have set down in our Discourse of Fistula's and such like.

But now the Ruptures, &c. breaking of Bones and the like are to be consolidated with a Stiptical Attractive onely, the which Medicament we shall not here repeat as having spoken there of elsewhere▪ In like manner there are found to be many superfluous Crescences, as Strumaes or the Kings-Evil, Kernels, &c. the which must first be evacuated or emptyed, and then be cured afterwards.

We will therefore divide Chirurgery into three Parts or Cures, and refer one part to Wounds, the second to Ulcers, and the third to Spots or Blemishes; as for the Cancer, we shall Cure it with a Specifical Attractive one­ly, and afterwards with these Medicaments which we shall Teach here following.