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C.R.
Charles
the Second by the Grace of God, King of England,
Scotland, France
and Ireland,
Defender of the Faith, etc. To all to whom these Presents
shall come, Greeting.
Whereas Johannes
Segerus Weidenfeld Gent.
hath by his humble Petition represented unto us, That with
much Study, and great Expense he hath composed a Tract De
Secretis Adeptorum, which he is desirous to Print in
Our Dominions, and hath therefore humbly besought us to
grant unto him Our Royal Licence and Privilege for the
sole Printing and Publishing thereof: We have received
good Testimony of the Usefulness of the said Tract, and
being willing to give all fitting Encouragement to such
commendable Works; have thought fit to condescend to that
his Request; and We do accordingly hereby grant Our Royal
Licence and Privilege unto him the said Johannes
Segerus Weidenfeld, his Executors, Administrators,
and Assigns, for and during the space of fourteen Years,
to be computed from the day of the first setting forth of
the same: And Our Royal Will and Pleasure is, and We do
hereby Require and Command, That during the said Term of
Fourteen Years, no Printer, Publisher, or other Person
whatsoever, being our Subjects, do presume to Imprint, or
cause to be Imprinted without the Knowledge and Consent of
him the said Johannes
Sergerus Weidenfeld, his Executors, Administrators,
or Assigns, the aforesaid Tract, or any Part thereof, or
to sell the same, or to import into our Kingdom of England
any Copies therefore, Imprinted in any Parts beyond the
Seas, upon pain of the Loss and Forfeiture of all Copies
so Imprinted, Sold, or Imported, contrary to the Tenor of
this Our Royal Licence, and of such other Penalties as the
Laws and Statutes of this Our Realm will inflict: And of
this Our Pleasure, the Master, Wardens and Assistants of
the Company of Stationers,
are to take Notice, that the same may be Entered in their
Register, and due Obedience by yielded thereunto. Given at
Our Court at Windsor,
the 18th Day of August
1684. in the Six and thirtieth Year of Our Reign.
By
His Majesties Command
Sunderland
Authori
Sacrum.
Quod
nemo est ausus citior, quod nemo Sophorum Pręstitit, in
calamo claret in orbe tuo Hactenus in Sophicis Sparsim
tumulata tenebris
Ars
jacuit, dubiis inveterata strophis.
Fabula
nasutis; avidisq; Tarantula stultis; Oedipus ignaris;
& Labyrinthus avis.
Hic
asinum fingebat equum, mox certior alter
Pone
aures leporem setenuisse putat.
Sic
inbians Lapidi, Lapidis vice volvere saxum
Conatur
chymici nescia turba gregis.
Hoc
quantum tua nunc removendo industira
Contribuat,
Sophię judicatipse tyro. (Saxo)
Semisophiq;
tuos psallent sine fraude labores,
Veri
candoris propria signa tui.
Et
ciniflona cohors, exspes, prostrata, resumptis
Viribus,
antiquum (macte!) subibit onus.
Ne
vero sine re fis infelicior ipsis,
Perge
laborantem continuare manum,
Participesq;
Sacro digitos carbone notare;
Ut
videant sibi Te reddere nolle parem.
Quo
tua sedulitas tibi nomen & omen Adepti
Aspirante
Dei conciliabit ope.
Posteraq;
emeritus cantabit natio laudes
Et
referet grates ubere dote pias.
Sic
Amico suo cecinit.
ALBERTUS
OTHO FABER
Reg.
Maj. Britannica Med. Ordinar
To
the Right Honourable
ROBERT
BOYLE,
A
CHIEF MEMBER OF THE
ROYAL
SOCIETY:
Long
Life and Health.
THE
Arcanums of Paracelsus
being applauded by many men with so many and such ample Encomiums,
yet not enough, incited me Ten Years since, first to
undertake the consulting of Paracelsus
himself about his Medicines. Two Years thereof had
elapsed, in which I turned over his Books day and night,
with an indefatigable and invincible Mind, yet with
unequal Success, and scarce any Benefit at all. For in
that Books of Paracelsus,
besides the usual way of concealing Secrets, common to the
Adepts, I found
another much greater difficulty withal, yet less
frequented by the Adepts;
Paracelsus, as
Corrector of the Adepts,
having proposed to himself therein, the instructing of not
only raw initiated Scholars, but even expert Masters of
the more secret Chymy,
and for this reason he abbreviates his Receipts with
wonderful Accurtations, Learned indeed to the Learned, but
to us seem as lame and imperfect, and besides, they are so
disguised with most intricate Terms of the true Philosophical
Chymy, as to illude not only shallow, but profound
Capacities: Which Impossibility (I had almost said) of
understanding, Paracelsus
aggravates, by intermixing Common with Secret Receipts;
which is not for a Scholar, but a most experienced Master
to distinguish.
But
of these Difficulties, the first and greatest Obstacle
withal, was my own unhappy Preconception of some certain Alkahest:
For being now out of the hope of attaining to the
preparation of this Liquor by other mens Books, as well
as Paracelsus
his own De Viribus
Membrorum, I betook my self to other places, treating
of the Circulatum
minus, and Specificum
corrosivum (as synonymous Terms of the Alkahest
with some men) to which I added the Aqua
or Oleum Salis,
Aqua Comedens, Aqua Regis, Circulatum
majus, and one after another being persuaded that some
one only universal Mentruum
was intended by all, that I might find the Method of
preparing this Liquor in all places compared together,
which I could not in each severally; but at length
despairing, and being overcome by the manifold and almost
incredible, yet unsuccessful pains I took, I resolved to
decline Chymy
and Medicine,
as Arts too deep for my understanding. When behold! on a
sudden the Eyes of my Mind were opened, and I saw all
these things differ, not in name only, but also in matter,
preparation and use; so instead of one Liquor Alkahest,
which I sought for, I found in Paracelsus
many Menstruums,
with the several Uses of them all in Medicine;
now knew I how to prepare, and according to Paracelsus;
distinguish things into Essences,
Magisteries, Astrums, Arcanums, and those which he
calls the less
Medicines, so that which was in Paracelsus
most difficult to be understood by others, became more
clear to me than anything else; and so I obtained the End
sooner than the Beginning: Yet the Joy from thence
accruing, fell shorter than expectation; for having tried
several Experiments in vain, I came to understand that
these Menstruums
of Paracelsus
contained something abstruse and unknown, to be
understood, not in the least according to the Letter:
whereupon, examining them more exactly and comparing their
Qualities with the Nature of the Liquor Alkahest,
I found a vast difference between it and them; for it is
said, There is one Liquor Alkahest,
and that universal; but many are the Menstruums
of Paracelsus,
that indestructible, that destructible; that not mixing
with Bodies, these abiding with them; that preserves the
Virtues of things, these alter them; that ascends after
the Essences of things in distillation, these before their
dissolutions, etc. I was at a stand sometime which part to
take; one while I wished for one indestructible Liquor,
rather than many destructible Menstruums,
supposing that one better than many, another while
changing my Mind, I desired the Menstruums,
as sufficient for many Uses I knew before.
Truth
overcame at length, enabling me now to demonstrate the
most, if not all the Medicines of Paracelsus
in Guido and Basilius:
On the contrary, I perceived the Arcanums
of Paracelsus,
(commonly so called) as prepared by that Liquor Alkahest,
or the like, to be more and more different, yea contrary
to the Authentic: wherefore as to the Preparation of
Medicines, I began to abstain, yea desisted from further
enquiring into the obscure Matter, Preparation and Use of
that Liquor Alkahest,
namely, that which I find described in one place of Paracelsus
as a Medicine,
but not in the least as a Menstruum:
Which Obstacle being removed, I found an easy way from Paracelsus
to Lully,
Basilius, and other Philosophers of the same Faculty,
who I saw agreed all unanimously in confirmation of the Paracelsian
Menstruums; yea Light adding Light to Light, appeared
so clear, that their preparation, variety, simple and
literal sense showed themselves all at once, one only Word
remaining unknown, yet expressing the universal Basis of
all the Adepts,
and that is Spirit of
Wine, not Common,
but Philosophical;
which being known and obtained, the greatest Philosophical,
Medicinal, Alchymical,
and Magical
Mysteries of the more secret Chymy,
will be in the power of the Possessor. In no Books of the Adepts,
hitherto known of me, have I found any thing rare, that
owes not its original Being to this Spirit;
so that I dare affirm, that whatsoever Chymical
Spirits lower and higher, fixed and volatile, are able
to do, the very same, and more will this our Spirit
perform. This it was that moved me to employ all my Study
and Endeavours, turning over every Stone in quest of the Spirit
of this Wine,
and continually ruminating upon those abstruse, and
variously disguised Terms whereby they clouded it, as the
Key of all Philosophy, behold the Fame of your great Name
welcomed me to Wilde,
the Metropolis of Lithuania,
and observing that You in expounding Natural
Philosophy, abstained from all manner of Intricacy and
as the first and only Person indeed using a plain and
candid Series of Words in applying common Examples of Vulgar
Chymistry, I rejoiced with my self, thinking, What
could not this great man do, if Master of the more secret Chymy?
I resolved with my self therefore to take a Journey into England,
for your sake alone, that I might confer with you about
the Menstruums
as well as Medicines,
and other Secrets
of Paracelsus;
from whom also I promised to my self very great Assistance
in some other things not yet known: Nor indeed has my hope
deceived me; for besides the easy admission, common to all
Strangers and Foreigners, you have been pleased to
vouchsafe me a more free Access, received me courteously,
and commended my Studies, and thereby raised my Mind to
greater Things: Which Favours do oblige me to Dedicate
this part of my Studies to you your self; Earnestly and
Humbly beseeching you kindly to accept it, and continue
your Love and Friendly Countenance to him that is and ever
will be.
Your
Honours
Most
Obedient Servant,
J.S.W.
TO
THE
STUDENTS
OF
THE MORE
Secret
Chymy
Under
Heaven is not such an Art, more promoting the honour of
God, more conducing to Mankind, and more narrowly
searching into the most profound Secrets of Nature, than
is our true and more than laudable Chymy.
This is it which shows the Clemency, Wisdom, and
Omnipotence of the Creator in the Creatures, which
teacheth not only Speculation, but also Practice and
Demonstration, the Beginning, Progress, and end of things,
which restoreth our Bodies from infinite Diseases, as by
common means intolerable to pristine health, and diverts
our Minds from the Cares and Anxieties of the World (the
Thorns and Briars of our Souls) to Tranquillity of Life,
from Pride to Humility, from the Love and Desire of
worldly Wealth to the Contempt thereof: And in a word,
with raiseth us from earth to heaven; Yet for all that may
we say of it with the same truth, that amongst all the
Arts, which have yielded any benefit or profit to the
World, there is none, by which less honour has hitherto
accrued to God Almighty, and less utility to mankind; for
lest a Science of so great dignity and utility should be
too common, or ill managed by the ignorant and impious,
the prudent Possessors of the same made it their business
so to describe it, as to make it known to their Disciples
only, but exclude unworthy altogether from it: But in
process of time, the Adepts
arriving to a greater perfection of Knowledge and
Experience, invented sometimes one, sometimes another
shorter Method in their Work, altering Fornaces, fires,
Vessels, Weights, yea, and the Matter it self; who being
thereby also constrained to make new Theories and Terms of
Art, according to the new invented Practice, it happened,
that the Scholar of one Adept
understood not the new Theory, much less the practice of
another; which also sometimes happened to the Adepts
themselves, those especially which were under the document
of some certain Patron in some particular Method and
Process; for they had not the power of discerning further
than they had learnt; whereupon they commonly suspected
all the Notions of other men, especially those that
differed from theirs, though in themselves good and right,
as fallacious and contrary to Nature, or applied other
mens Theories, Sentences, and Terms of Art unknown to
themselves to their own private Process, with which they
were acquainted, as I shall by many Examples elsewhere
declare; by which very thing they involved this Art in
such a Chaos of obscurity, that hitherto neither Masters
nor Scholars have scarce had the power of communicating
any benefit to the learned World.
It
is to be wondered at, but rather lamented, to see such
imperfect Philosophical Systems, as have been hitherto
bequeathed to us by the Masters of this Art, not seldom
contradicting both Nature and themselves, whereas the
Miracles of Nature might by virtue of this Art have been
truly and plainly without any convulsion or contraction of
words expressed, in which respect I dare, with
Philosophical Licence here affirm, that most of the Adepts
have by their Writings declared themselves to the World
better Chymists
than Philosophers.
For
what I pray could they have better done in Medicine, than
to have applied themselves to this Subject, imitating the
diligence and industry of Paracelsus?
But alas! amongst all, I find perhaps three or four, who
have been careful and cordial herein; and therefore the
less to be admired, that this noble and necessary Art, has
made no greater progress, witness Common Chymistry, where
the names of famous Medicines are noised about, themselves
being unknown, and Shells given for Kernels.
Lately
indeed we had not only hope, but promises also from the
Rosy-Crucian Fraternity, as if they had a mind to make
this our Age more happy by their Studies; but no effect
being hitherto heard of, we cannot but fear, their fair
promises will never be performed.
On
the contrary, Experience teacheth, that instead of an
universal good derived from the Fountain of this Art, the
World hath rather been involved by it in great and many
Miseries: for the Adepts
affirming, yea more than often with oaths confirming, that
they in their Writings treated more clearly and truly of
the Art, than any other Philosophers, have thereby
instigated many young Novices of all Degrees and
Faculties, to begin their Chymical Labours according to
the Method of their Prescriptions, exposing themselves not
only to intolerable Expenses, but also being as it were
obstinate in a certain confidence of their understanding
the Authors genuine meaning, do rather die amongst the
Coals and Fornaces, than recede from their Imaginations,
once imprinted in them for true: Whereupon some of the
more Learned Inquirers ruminating with themselves, how
rarely, and with what great difficulty some of the Adepts
attained to the Art by the reading of Books only, thought
it a point of Prudence to desert the Authors, together
with their Books, persuading themselves to be able to find
out a nearer and easier way by virtue of their own Genius
and Reason, trying, repeating, altering, etc. Experiments
and Conclusions, but herein were they disappointed of
their desired success, no less than as a Mariner failing
without a Compass, and so such Inquirers would have acted
more advisedly, if they had inquired in themselves,
whether they had overcome all the Difficulties obvious to
them, before they applied themselves to this more secret
Art, and doubtless many of them would have hearkened to
the Counsel of Theobald
of Hohenland
(who copiously described the Difficulties of this Art
collected out of Philosophers Books) and avoided it, as
worse than the Plague, or a Serpent: For
who of you (saith our Saviour)
intending to build a Tower, will not first sit down, and
compute the Charge, whether he has wherewith to finish it,
left having laid the Foundation, and not being able to
perfect it, all that beheld it, should begin to deride
him, saying, That man began to build, and could not finish
the Building, Luke 14. 38.
But
I am sensible that these Admonitions will rather be
slighted than accepted, especially by those who are loath
to have the magnificent Towers built by themselves in the
Air, demolished. For notwithstanding the impossibility of
removing the aforesaid difficulties by some men, they
endeavour to persuade others, that they can teach them,
what as yet they know not themselves, and so will rather
persist in deceiving, than desist from that which they
know to be Weakness and Error: Others think themselves
very able to overcome all manner of difficulties, and
therefore it is in vain to dissuade them from this Art:
Others indeed perceiving all the difficulties, and an
undoubted incapacity in themselves of facilitating them,
are though free from all fraud and arrogance, yet by some
natural or secret impulse so incited to this Art, as not
to be driven from it by any Argument.
Wherefore
having a sense of the frailty which mankind is afflicted
with, to them will I dedicate my Studies relating to
Medicine. Deceivers I will restrain, shame those that
ascribe more to themselves than due; but the true
Disciples of this Art, I will lead by the hand, that they
may not for the future be subject to the derision,
reproaches and scoffs of Satyrs, together with the loss of
health, as well of Mind as Body, and at length verify in
themselves the lamentable Prediction of Geber,
saying, Most
miserable and unhappy is he, whom, after the end of his
work, God denies to see the Truth, for he ends his Life in
Error; who being constituted in perpetual labour, and
surrounded with all manner of Misfortune and Infelicity,
loseth all the Comfort and Joy of this World, and spends
his Life in Sorrow, without any benefit or reward, Lib.
2. Invest cap. 38. So with the same Argument will I
vindicate this the best of Arts from the Injuries of
Defamers, who being deceived, by not knowing the
Principles, accuse it as fraudulent, impossible, and so
ridiculous, as that they deter the Lovers of it, and
incite them to vilify all the demonstrations and famous
Testimonies of the same, and lastly That the Honour and
Glory of God hitherto buried in the Ashes of it, may from
thence rise again, as a Phnix. I will set before your
eyes, that which you have not been hitherto able to find
in so many Volumes of this Art, namely, Diana
naked, or without Clothes; that is, I will take from her
Face and Body, the Vizards of Tropes, Figures, Parables,
barbarous Names, etc. by which she hath been hithereto
disguised, lest she should be obvious to the knowledge of
wicked men. I will expose Diana
to you, namely, the very
Truth of our
Art. (with so much study and labour sought in vain) not
covered indeed so much as with the Veil of necessary
expression, but her most secret parts shall be exposed to
your view concerning which the Adepts
gave exceeding caution to the Disciples, adding a Curse
withal, not to divulge them to the unworthy Rabble.
Wherefore if you desire to know the Menstruums
of Diana,
wherewith the Adepts
prepared their Philters, the Liquors of Life and Death, if
you would know the way how they prepared their Tinctures,
either universal or particular for Metals; if lastly, you
covet to know how they made precious Stones, Pearls,
perpetual Lights, together with other Secrets of the Art,
read the Receipts of the four Books following; Receipts I
say, which were either not understood, or altogether
slighted by almost all of you, because of the ruggedness
of their Style, which sometimes also you esteemed vain,
false, and impossible, compiled in a manner merely to
deceive you, yet most true, collected not out of trivial
vulgar Chymistry, but out of the best Books of the best Adepts,
the Treasury of Diana;
Receipts, I say, so concatenated and elaborated by as well
the congruity, as wonderful dexterity of the Masters that
where you take away or deny one of them, you cannot but
reject all the rest as false: on the contrary, he that
owns one amongst all to be true, must repute all the rest
true; and consequently vindicate the Authors of them, our
most venerable Masters from all the Infamy of Lying and
Scurrility. Variety springing out of Unity, the Fountain
of Truth, and returning into it, as into its Ocean,
illustrates the excellency of those Receipts. I could
never yet satisfy my self, whether there by infinite, or
only one Receipt in our Chymy, divided into diverse parts,
and designed for several Uses: Variety I observe in the
various and distinct parts of these four Treatises, but
Unity in every part, yea in the Individual of every Part,
you will always find three confirming one Treatise: In the
First Book of Menstruums,
you will find also the Medicines of the Second; and
Alchymical Tinctures of the Third, and Secrets of the
Fourth Book, which very thing is also to be understood of
the Second, Third and Fourth Books. Lastly These Receipts
are not only true, but also clear, described by plain and
common Words, to be understood not only according to the
Letter, but also by their clearness, illustrating and
explaining Places more obscure otherwise not intelligible,
so that by one only Process you will sometimes explain
more than ten Theoretical Books, never explicable but by
this Light.
Now
these Receipts I was willing to communicate to you, ye indefatigable
Students of this Art, for the Reasons already given,
as also that you may thoroughly apprehend the absolute
necessity of Lullys
Spirit of Wine
in our Chymy,
before I treat with you concerning the Matter
and Preparation
of it. No man desires that which is unknown to him, or
pursues that which he knows not the benefit of: Wherefore
I was desirous first to demonstrate the several
Uses of this Spirit by the Experiments of the Adepts,
which if you find true, they will be of such service to
you hereafter, as to be much to your detriment to be
without them; but if false, slight and give no credit to
them, but accuse the Masters, the Authors of them, of
Lying, Deceit and Villany; but such wickedness I never
expect from you, whatsoever Adversaries, the blind and
ignorant of this Art, will do, we little regard, and if a Zoilus
or Momus appear
according to his Custom, let him chaw the Shell, that is,
the homely Style, the slender and slight Observations and
Conclusions given upon the Receipts, all which we give him
freely; but touch the Kernel
he cannot.
But
if either now or hereafter you reap any joy or benefit by
the sight of Diana,
attribute it not to Diana,
though of Ephesus,
nor to me, but to God Almighty, who hath by his Light
brought us out of this Cimmerian
Darkness. The time perhaps will come, wherein I may be
further useful and assistant, in procuring liberty for you
to embrace Diana
in your Arms, as also discourse familiarly with her
concerning her Doves,
Forest, Fountain, Milk, Aqua vit, etc. for at
present you read the Inscription upon her Forehead, Touch
me not. Wherefore I advise you, not to touch the
Secrets of Diana
unless you have to try the Fate and Fortune of Acteon.
Inscius
Actęon vidit fine veste Dianam,
Pręda
suis canibus non minus ille fuit.
Actęon,
hunting in the Woods alone,
When
he the naked Goddess saw unknown,
He
(for who could her Fury stay?)
Was
to her Fury and his Dogs a Prey.
We
may indeed behold her, but not embrace her yet a while,
for this is permitted to none but Adepts,
and such as are Masters of the Philosophical
Wine; but if you object with the Poet,
Quid
juvat Aspectus, si non conceditur Usus?
Tis
not the Sight, but Use that gives Delight.
To
these Things I answer you, That by viewing Diana
naked,
1.
You will find, that all the Secrets of Chymy
depend upon one only Centre of the Art, namely the Spirit
of Philosophical Wine.
2.
You will understand that all the Preparations of all
the Secrets are done according to the signification of the
Words.
3.
You will perceive, that all Processes of what
Method and Matter soever, if not without the Spirit
of
Philosophical Wine are true, and will never be false.
4.
Whatsoever is rare or select, dispersed here and
there by the best of the Adepts,
you will have here picked and digested into order, so, as
that there will be nothing wanting, but the enjoyment of
them.
5.
You will moreover have the convenience of choosing
the best and shortest out of all the Processes.
6.
Or you will be enabled to find out also more of
yourselves, if these please you not.
7.
You will see that he who hath performed even the
least thing in this Art, may consequently also perform the
greatest.
8.
One only clear Process will open the understanding
of more, otherwise most obscure.
9.
You may know also, that the Adepts
themselves have been sometimes in the dark, and oftentimes
understood not the style of anothers Writing: That some
have corrected others, and so made the Art more perfect.
10.
And to say all at once; No man, though never so
Learned, though never so Eloquent, though never so subtle
an Impostor, will be able for the future, either by his
Authority, Persuasion, or subtlety, to deceive any man,
and drive him out of our common Road into an untrodden
Path, except he be willing himself.
Nor
will you alone be free from the Deceits of other men, but
your own Mistakes also; by which you have hitherto most
miserably lost all Time, Pains, Money, Health, and what
not? You have made your very Life it self vain,
unprofitable and offensive to your selves as well as
others.
Yea
and such are the glittering Rays of our Diana,
that I fear they will dazzle your eyes, like as the Israelites
were at the sight of Moses
descending from the Mountain.
You
will scarce believe me, should I affirm, that the Secrets
of the Adepts
are to be understood and prepared according to the Letter;
if you argue it to be improbable that the Adepts
should have exposed their Mysteries to the view of all
men, they themselves having advertised you of the
contrary. What then?
Is
not this our Art,
saith Artefius,
cabalistical,
and full of Mysteries?
And you Fool believe we teach the Secrets of Secrets
openly, and
understand our Words according to the Letter; be assured (I
am not envious as others)
he that takes the Philosophers Sayings according to the
common sense and signification, has
already lost the Clew of Ariadnes,
and wanders up and down the Labyrinth, and it would be of
the same benefit to him, as if he had thrown his Money
into the Sea. The same thing adviseth Sendivogius
in the Preface of the twelve Treatises. I
would, saith
he, have the candid
Reader know, that my Writings admit not so much a verbal
construction, but such rather as Nature requireth, lest
afterwards he should have Cause to bewail the expense of
time, pains and cost in vain, etc Because, as Arnold
saith in his Speculum,
An intention
according to the Letter nothing avails, and to operate
according to the intention of the Letters is the
dissipation of Riches. For, saith Geber,
Where we spoke most
openly we concealed the Art, speaking to an Artist not Ęnigmatically,
but in a plain series of Discourse. Yea Roger
Bacon proceeds further, saying, When
I swear I say true, believe it a lie, that is, as to the
Letter, and therefore when I tell you of Stalks,
understand Lead,
etc. lib de Arte Chymica, page 56. All
that I say is false, therefore nothing I say is true;
wherefore I pray, believe me not; but when I say true,
take it to be false; and if this, the contrary: So that
which is false will be turned into true, and that which is
true, into false: I tell you these things, that you may
beware of things that are to be avoided, and believe
things credible, in writing properly, I write not, etc.
p. 301. And though
I say, Take this and this, believe me not, operate
according to the Blood, that is, the Understanding and so
of all; leave off Experiments; apprehend my meaning, and
you will find, believe me being already a lighted Candle,
page 345.
These
and the like may you allege to confirm your Opinion, but
give me leave to suggest to you the distinction that is to
be made between the Theoretical and Practical Books of the
Adepts: In the
Theoretical Books there is scarce any thing to be
understood literally, all things being parabolical, ęnigmatical,
etc. But in the Practical Books all things are clear and
intelligible, according to the Letter: Philosophical
Wine alone excepted, the foundation and beginning of
all Secrets: For example, Take the magnum
Testamentum of Lully,
in the Theoretical part of which, is Philosophically, that
is, by various Sophisms, described the Nature,
Matter, and Preparation
of Lullys
Wine; but in the Practical part of this Testamentum,
the Use of this
Wine is
declared according to the Letter: From hence will you also
easily observe, That those Adepts
which reject the Literal Sense are rather Theoretical than
Practical. We treating at present of the practice of the Adepts,
or the Use of Philosophical
Wine, will prove that most of the Secrets delivered to
us by them, are according to the Letter.
But
some of you will urge, that the Adepts
themselves have even more than often declamed against the
Literal Sense of Practice, against the very Descriptions
(commonly called Receipts) of Experiments; but let these
our Companions know, the Adepts
wrote against two sorts of Receipts.
The
first comprehends the Receipts of Smoaksellers, Deceivers,
wicked men, who pretend they either had them from the
Disciple of some Adept,
or found them in the Walls of some old Cloister or
Sepulcher; against whom hear Dionysus
Zacharias, Page 781. Vol. 1. Th. Chym. saying, Before
I left the College of Arts, I entered into familiarity and
friendship with many other Scholars, they had diverse
Books of Chymical Receipts, which being lent me, I
transcribed with very great diligence, my private Master,
who had also a long time before began to labour in this
Art, consenting; so that before I went away, I had
gathered a very large Book of such Receipts, I went
presently with my Master to the Place where I was to study
Law, began to turn over my Writings; whereof some
contained Projections of One upon Ten, others upon Twenty,
Thirty; a Third, a half part; of the Red of eighteen
Carrachs, twenty, etc. into Gold of Crowns, Ducats, and of
the highest colour that could be; One was to endure
Melting, another the Touch-stone, another all Trials: Of
the White likewise, one was to be of Ten penny, another of
Eleven, another Sterling Silver, coming white out of the
Fire, another white from the Touch: In short, I thought if
I were able to perform the least of those things greater
felicity could not happen to me in this world.
Especially
when I read the Inscriptions of great Persons before such
Receipts; one of the Queen of Navarr,
another of the Cardinal of Lorain, Turine, and
infinite others, that by such Disguises and Titles, Credit
might be given by unwary men.
Bernhard
also complains of the same Receipts, page
771. ejusd. Vol. If
I had had, saith he,
at first, all the Books which I afterwards procured,
doubtless I should have sooner attained to the Art, but I
read nothing but false Receipts, and erroneous Books,
besides I happened to confer with none but the most
perverse thieves, wicked men, and Impostors.
The
other sort contains Receipts of Adepts
themselves, against whom some other Adepts
have also sometimes written: As for example, the same Bernhard,
Page 748, Vol. Theat. Chym. saying To
withdraw the true Speculators of this Art from common
Errors into the right Way, that they may not waste their
Wealth, and lose their Labours, Name and Reputation,
insisting upon the false Receipts of Books, as those of Geber,
Rasis, Albertus magnus, Trames, Lumen, Canonis pandectarum,
Demophon, Summa, and
other Seducers, I will
first declare my own Errors, etc. And in page 750 goes
on, Infinite is the
number of them, whom to write is needless; and there is
great plenty of Books written upon this Subject under
Metaphorical Words and Figures, so as not to be easily
understood by any but the Sons of Art; the reading of
which, leads men out of the right way, rather than directs
to the Work; in the number of which, are Scotus,
Arnold, Raymund, Johannes Mehung, Hortulanus Veridicus,
etc.
My
Business therefore is to satisfy you, and say, That the
Authors of the first sort of Receipts deceive actively,
wittingly, and willingly: But the Receipts of the later
sort, written by Adepts
themselves, seduce only passively: And this for two
Reasons; either in respect of the Adept
being less experienced in the Art, and unacquainted with
the Practice of his more Learned Consort; for it is
impossible for one Adept,
though never so expert in his Method, to know the various
Experiments of all the other, much less the peculiar
Theorems, private Meditations, different Denominations of
things, etc. formed or derived from the same. Or in
respect of your selves, who extort from those Receipts, as
to the Literal Sound, more than the Adepts
themselves allow, not at all observing that the Spirit
of Wine being once and always understood, the rest you
will easily understand. For
knowing this, saith
Flammel, in his Hieroglyphicks, page 28. I perfected
the Magistery easily; for having learnt the Preparation of
the first Agent, I following my Book according to the
Letter, could not err if I would. And a little after; Then
following my Book from word to word, I made Projection.
But why these? Plenty enough of Examples in this Treatise
will instruct you in all these things that are to be
understood according to the Letter, except Wine,
Lunary, Vegetable Mercury, and other things synonymous
to the Matter of the Spirit
of Philosophical Wine, or things prepared by the same
Spirit, Vegetable
Sal Harmoniack, Philosophical Vinegar, etc.
For
this Spirit of Wine
being prevaricated, the Adepts
knew, that all the rest, thought never so plainly
discovered to the Sons of Art, could not contribute the
least benefit to the Reader: Wherefore I fear not the
indignation of the Adepts,
nor the Anathemas which they thundered out against the
Betrayers of their Secrets, having herein done nothing
more, but (to speak ingenuously) less, than they
themselves. I have according to my capacity, methodically
digested those things which were here and there confusedly
dispersed, but added nothing of my own, and so expect
neither Honour nor Thanks from you; but this only, that I
may know, if our Studies please; and I shall supply those
things that are here wanting and desired, somewhat more
largely; for I will not refuse to assist you yet further
by the industry of my Studies: So that nothing remains,
but upon our bended Knees to return most humble Thanks to
the Father of Lights,
in vouchsafing us this Art by the Writings of his
Servants, and the High Priests of Nature, without which it
would be beyond the power of man to arrive to so great a
degree of Knowledge.
Now
celebrate with me the Urns of our pious Masters, who have
for the Welfare of Mankind, rather dispersed, than buried
their Talents; and may you oblige your selves to the same
good Office, if you have any of their Writings not yet
published.
Finally,
It is my earnest Suit to the Adepts
now living, that they would please to employ themselves
freely in expounding Nature, correcting Philosophy and
Medicine; And lastly, refuting all the deceitful Sects of
Philosophers, as well in the Academies, as private
Schools, for the advancement of the Glory of God, being
singularly eminent in this Art. So
be it.
The
First Book
OF
Menstruums.
Ripley,
Cap.
2. Medullę Philos. Chym.
We
will here demonstrate the clear Practice, how such Menstruums
as be Unctuous and Moist, Sulphurous, and Mercureal, well
agreeing with the Nature of Metals, wherewith our Bodies
are to be artificially dissolved, may be obtained.
London,
Printed for Tho.
Howkins in George-Yard
in Lombard-Street,
1685.
The
Translator to the Reader.
Your
Business it is, not mine, otherwise than as a Reader, to
judge of this Work, but the ample and public Encomiums of
Learned Societies beyond the Seas, already declaring their
Sentiments of its Rarity and Excellency, are convictive
Authorities far beyond my Opinion; and therefore I shall
be silent: only this I think necessary to let you know,
that our Author, having little spare time himself, left
his Latine Impression to be by others corrected, which has
been the cause of many Errors, and indeed in some Places
so gross, that the Author himself could scarce retrieve
his own Meaning: This to prevent in the English
Translation, he has been pleased to use all Care to have
it exactly import his own Mind. I must also tell you, that
though I have taken no small pains in endeavouring to make
this weighty Work speak true and perfect English,
yet my Copy not being punctually observed, you will find
many small Mistakes, besides the Erratas
inserted at the latter end of the Book, which you may
please, as you read, to correct.
Farewell
G.C.
Simple
Vegetable Menstruums made of
Philosophical Wine only.
1.
The Heaven,
Essence or Spirit
of Wine of Lully,
21
THE
PREFACE
To
exempt Diana from
being exposed Naked to the Petulant Lust of Unsatiable
Men, as also to the Scorns and Contempt of the Ignorant,
as a Common Prostitute; the Adepts
have taken care not only to clothe, but cover her almost
with several sorts of Garments. To this kind of Apparel,
Antiquity has been pleased, yet not properly enough, to
refer an Allegory
of the Procreation of Man, deduced from the Analogy of
Seed anciently received, however ill applied to the Mineral
Kingdom.
First,
They reckon Coition;
Secondly, Conception; Thirdly
Impregnation; Fourthly,
Birth; Fifthly,
Nutriment: If
therefore no Coition, no Conception; without Conception,
no Impregnation; without which no Birth can be premised.
Which
Disposition the Ancient Morienus
himself confesseth to have been derived to him from
Antiquity. Hermes, whom
they call Father of the Adepts in
his Tabula Smaragdina,
hath described to us the Father, Mother and Nurse of the Chymical
Infant. No wonder
therefore, that such an Ancient and Easy Doctrine as this,
should have found so easy an access to Posterity: it would
be besides the Intention and Scope to offer those things,
which might be inferred by us against this Analogy of
Seed. Here let it suffice to remember only, that the
greater part, as also the more ancient Adepts, comparing
the Chymical Magistery to the Generation of Man, did under
the Notion of this Allegory,
call their Dissolvents Menstruums, or
Feminine Seed, but
the Things which were to be Dissolved, Masculine Seed.
My Son, saith Lully,
The Vegetable Menstruum is of the Nature of a Womans
Menstruum, because a Mineral Menstruum proceeds from it by
Dissolution, (of
Minerals and Metals) and is made artificially as
Nature requireth, for it hath the property of an
incorruptible Spirit, which is as a Soul, and hath the
Conditions of a Body, because it generates and produceth
Seed as a Woman; therefore we call our D. (Dissolvent)
Menstrual Blood, or Menstruum, because it is Generative
and Nutritive, and makes the said C, and (C) (Metals)
grow and increase, till they be converted into M (Sulphur
of Nature, or Philosophers
Mercury) or into Q, (Tincture,
or Philosophers
Stone) for as Menstrual Blood perfects the Embryo by
nourishing, and altering one Principle into another, and
one Quantity into another, and one Form into another, yet
the Principles and Quantities appearing in every
Alteration, under diverse Forms, differing from the first
Forms themselves, till a certain Substance appears in one
entire Quantity, dependent upon several Matters, which is
a Body, with Spirit and Soul, reduced into Action: And
thus it is with our Infant (Philosophers
Stone) Lully, Distinct,
3. Can. 4. Lib.
de Essentia, When K. (Colour)
appears yellow, then let the Artist know, that the Body of
our Infant is formed, made, and completely organised, and
begins to be prepared for the reception of the vegetable
Spirit into it, and Nature continues in that preparation
till the yellow K. vanisheth away, and a red K. (Colour)
appeareth; and then may the Artist be assured that the
said Infant is perfect both in Body and Soul: so that he
may let the Fire alone till it grows cold; which being
cold, the Artist will find our Infant round as an Egg;
which he must take out and purify (for it is a hard Stone
in the middle of many Superfluities, as the Infant of a
Woman appears after Birth: Can.
II. Distinct.
3. Lib. Essent.)
and let him take and put it into some clean Glass Vessel,
etc. 3. Distinct.
3 Part Lib. de
Essent.
Parisinus,
Ripley, Espanietus, and
other later Adepts, the
Disciples of Lully,
had this Analogy of Seed from him, being doubtless the
most Learned of the Chymical Philosophers. Of this
living Heaven, saith
Parisinus, Raymund speaks
in his Third Book de Quintessentia, in the Chapter
beginning, Clum & Mercurius noster; Our Heaven
hath the property of an incorruptible Spirit, which is as
the Soul of it, and hath the Conditions of a Body in it,
generating and producing Seed, as a Woman, and herein it
differs from the other Principles (of the Art) It is also
sensual, because it is apprehended by sense, namely, by
sight, taste and smell, as is declared in the
first Distinction in the Chapter, which beginneth, Prterea
est principium movendi, seilicet, corpus srve forma:
And a little after, speaking of the aforesaid living
Heaven, he saith, And in this point our Understanding
knows that D. (his
living Heaven, or Dissolvent) hath a Vegetable
property, the similitude of which, R and S (Gold
and Silver) do transmit into the Sulphur of Nature,
which is the Spirit of Metals, or Stone, or transforming
Poison, according to the signification of Raymund,
which signification he useth in his Alphabetum
figur arboris Philosophic, and therein produceth
this following Sentence in
Captie de sigura Quint Essentia: As the Vegetative
part of the Mother or Nurie, transmits her Likeness into
the Son, which she generates, which property the Son
retains, so our Mercury. The Intention of the Philosopher
(Lully) is to
demonstrate, that the Philosophers Sulphur, or Stone, or
transforming Poison receives all its benefit by the
excitation of the vegetative Virtue, which is in this
Divine Vegetative Heaven.
The
Same Author in the
Continuation of his Doctrine, saith, And also the
Understanding knows, that the said Metals R, and S, (Gold
and Silver) retain the property of Menstruum, with
which they extend their similitudes into exotic
substances, transmuting the said substances into their own
kind, which is the reason why we call it Vegetable
Mercury; as also because it is extracted out of
Vegetables. The
same thing at the end of the said Chapter he speaks afresh:
And our Understanding also knows, that principle is as a
Woman conceiving the Mans Seed, and bringing forth in the
same form and virtue, as it was in the beginning. From
whence we necessarily conclude, that the Elements of this
Stone, namely, Gold, ought to be moved by virtue of a
living Quintessence, and the aforesaid Vegetable Heaven,
which way I have sufficiently proved and demonstrated. Parisinus
in Lib. I Elucidarii, page 221. Vol. 6. Th. Chym.
Ripley,
having the same
Master as Parisinus,
expounds this Doctrine more briefly, thus; As an
Infant in the Womb of the Mother, does by the concoction
of temperate heat, convert the Menstruums into its own
Nature and Kind, that is, into Flesh, Blood, Bones, yea,
Life, with all other Properties of a living Body; so if
you have the Water of Sol
and Luna, it
will attract other Bodies to its kind and make their
Humors perfect by its intrinsic Virtue and Heat; Ripl.
Lib. de Merc. Phil.
We,
saith Espanietus,
to deal plainly and truly; affirm, that the whole work may
be perfected by two Bodies only, that is, Sol
and Luna,
rightly prepared: For this is that Generation which is
performed by Nature with the help of Art, in which the
coition of Male or Female is required, and from whence the
Off-spring more noble than its Parents, is expected; Sect.
20. Arcan. Herm. Sol is the Male, for he yields the
active and informing feed: Luna
is the Female; which is called the Matrix and Vessel of
Nature, because she receives the seed of the Male into her
womb, and nourisheth it with her Menstruum, Sect.
22. Arcan. Herm. Phil. But the Philosophers do not by
the name of Luna,
mean common Luna,
which also acts the parts of a Male in their (white) work;
let no man therefore attempt to join two males together,
it being wicked and contrary to Nature, nor can he hope
for any Offspring from such a copulation, but put Gobritius
to Beja,
Brother to Sister.
Conjugio
junget stabili, propriamq; dicabit.
That
he may have from thence the noble Son of Sol,
Sect. 23. Arcan.
Herm. Phil. I would have the Reader know, saith
Sendivogius,
that Solution is twofold, though there be many other
solutions, but of no effect: the first is only true and
natural; the second violent, under which are all the other
comprehended; the Natural is that, by which the pores of
the Body are opened in our Water, that the digested seed
may be injected into its Matrix: But our Water is
Celestial, not wetting your hands; not common, but almost
like Rain: The Body is Gold, which yieldeth seed: our Luna
is not common Silver, which receives the seed of Gold. Tract.
10. Novi Lumin. Saturn taking the Vessel, drew up ten
parts of the Water, and presently took some of the Fruit
of the solar Tree, and put it in, and I saw the fruit of
the Tree consumed and resolved as Ice in warm water. This
water is to this fruit, as a Woman. The fruit of this Tree
can be putrified in nothing, but in this water only; for
no other water can penetrate the pores of this Apple, but
this: and you must know that the solar Tree sprang also
out of this Water, which is extracted from a magnetical
virtue out of the Rays of Sol
and Luna, and
therefore they have great affinity one with the other. In
the Dialogue of Mercury.
Now
here we in this Book intend to treat of this Feminine
Seed, or dissolving Waters of the Adepts.
Great indeed, yea vast is the Treasure of our Chymy; but
altogether inaccessible by those that have not the Keys
thereof; without which the Adepts
themselves could neither dissolve nor coagulate Bodies.
If you know not the way of dissolving our Body, it is in
vain to operate, is
the Advice of Dionysius Zacharias, page 798. Vol. I. Th.
Chym. But he that knows the Art and Secret of
Dissolution, has attained to the Art, saith
Bernhard, page 40.
Su Epistol. For this cause it is, saith
Parisinus, that
the wise men say, To know the Celestial Water, which
reduceth our Body into a Spirit, is the chief Mystery of
this Art, in Eluc.
page 212. Vol. I. Th. Chym. For without these Menstruums
things heterogeneous can never be perfectly mixed. Coral,
though never so finely pulverised, cannot be mixed with
the purest Powder of Pearls: Yea Gold mixeth not with
Silver (much less with Bodies less perfect) though both be
melted together; the Particles of each do indeed tough one
another in their extreme parts, being in a mass or heap
consisting of things heterogeneous, yet they are and do
remain all distinct, unblemished and unaltered in their
Figures and Properties, no otherwise than as a heap
composed of Barley and Oats: But in the more secret Chymy
there is no Body, no heterogeneity, but what hath its own
peculiar Menstruum, and with which as being homogeneous to
it, it runs into one Concrete, rejoicing in the
inseparable Properties of either. So long therefore as you
intend to join Metals with Metals, dry things with dry,
without the Menstruums of Diana, so
long (to use
the Phrase of Espanietus)
do you presume to join males together, which is a thing
wicked and contrary to Nature. Hearken therefore to Bernhard,
Page 757. Vol. I.
Th. Chym. Persuading you to leave Stones and all sorts
of Minerals, likewise also Metals alone,
though they are the beginning and our matter. Metals
are not only the matter, but are also called by Lully,
the form of the
Stone, yet without these Menstruums they signify nothing.
The Form, saith he,
which is the Efficient Principle, Former and Transformer
of all other Forms of less virtue and power, is described
by C, or (C) (Metals)
cannot of it self only be the Magistery of the greater
work, etc. Very commodious it is for that Principle to be
known, because hereby the Understanding knows it to be one
of the two Substances, from which our Infant is produced,
having in it the condition of a male, from which proceeds
a sperm in the belly of our D. (Menstruum
or Dissolvent,) Lul. Dist.
3. Lib. Ess. Heaven or Mercury (Menstruum)
is the fourth Principle signified by D. It is the Cause
and Principle moving C, and (C) from Power to Action,
ruling and governing them in its belly, as the Woman the
Infant which she procreates in her Matrix. And in this
point knows the understanding of an Artist, that D (Menstruum)
hath action upon C, and (C) ruling, governing and reducing
them into Action, even as the Heavens above do by their
motion, bring things Elementary, into action, And an
Artist is to understand that of the two substances, of
which our Stone is compounded, and by which it is
generated, this, namely, D, (Dissolvent)
is the more principal. Ibid.
In the Book de Medicinis Secretis, page 336. he goes on;
You must know, saith
he, that hitherto I have not told you the most secret
thing and matter of the whole Magistery, which is our
incorruptible Quintessence, extracted out of white or red
Wine, which we call Celestial Crown, and Menstruum, after
the sublimations, putrefactions, and final depuration of
it; which Quintessence is indeed the foundation, principal
matter, and Magistery of all medicinal things: My Son, if
you have it, you will have the Magistery of the whole
thing, without which nothing can be done.
But
you,
My companions,
know, what mean the Menstruums of Diana;
you know, I say, they are the highest secrets of the more
secret Chymy, much more secret than the Menstruums of
Women; that the same also were never acquired but by the
extreme Pains and ingenuity of an Adept, most
cautiously described, and recommended to us principally as
the Keys of the Art: You
easily believe Lully, saying,
Without these Menstruums
nothing can be done in the Magistery of the Art. Mag.
Nat. page 329. Or Christopher
Parisinus, That the great secret lies in these Menstruums,
insomuch if they be not known, nothing can be done as to
the transmuting of Metals. Elucid.
page 222. Vol. 6. Th. Chym. Wherefore I think it enough to
declare to you in short, that these Menstruums, which
hitherto you have with so much study, to little purpose
sought in the Theoretical Books of Adepts,
are now offered to you, being found by me, in Practical
Books, no longer shrouded with Obscurity, but disrobed,
and exposed naked to the sight and understanding of all
men. But you have no cause to fear the Spirit of
Philosophial Wine which you perceive in any Menstruum,
it being familiar
and most gentle, because Philosophical. Nor have you need
of any Conjurations, to make it appear to you; for in all
Pages of the Theoretical Books of Adepts, it
offers it self willingly and expects you, provided you
pray to God, that he would graciously vouchsafe to open
your Eyes; for without his permission or special
appointment, it dares not manifest it self to you. By the Menstruums
of the Adepts,
understand not therefore yours, though they be most secret
to you, because I fear they are yet but vulgar, which
dissolving a dry Body, are transmuted with it into a Salt
or Vitriol, not with a true, but seeming coalition and
mixture, which a searching Fire easily discovereth,
presently separating these same heterogeneous substances
again: On the contrary, the unctious Spirit of
Philosophical Wine does by its Unctuosity mollify a dry
Body, and transmute it not into a Salt or Vitriol, but
into an Oil: It easily joins things heterogeneous by its
own equal temperament, and is by its homogeneity easily
joined with things homogeneous to it, by which also it is
augmented, according to that of Bernhard: No Water
dissolveth bodies, but that which is of their species and
which can be inspissated in bodies; for a Dissolvent ought
not to differ from that which is dissolved, in matter, but
proportion and digestion; Page
43. of his
Epistles. For nature is not meliorated, but by its own
nature; our matter therefore can be no otherwise
meliorated than by its own matter. Parmenides saith the
same, L. de Alchym.
page 768. Vol. I. Th. Chym. This Spirit of Philosophical
Wine may be united to all things, and is able to unite all
things inseparably. But they that suppose another
water, are ignorant and unwise, and will never come to the
effect, saith Parisinus
in Eluc. p. 222.
Vol. 6. Th. Chym. Of which Morienus, page
52. thus; As to this Magistery, let Fools seek other
things, and seeking err; for they will never attain to the
effect of it, till Sol
and Luna be
reduced into one body, which cannot come to pass before
the Will of God. Which
Arnold, if I
mistake not, thus expresseth: You will sooner join the Sun
and Moon in the Heavens, than Gold and Silver in the Earth
without our Menstruums.
But
you that have hitherto desired one only universal,
immortal, indestructible Menstruum,
I mean, the Liquor Alkahest
or Ignisaqua,
that undeclinable word, instead of one, whereof you never
yet knew the Name, Matter, Preparation and Use, behold! I
offer a great many kinds of universal Menstruums,
in their Descriptions more clear, in Virtues equivalent,
if not better than this your Alkahest. What
others have either obscurely, or impertinently said and
written of this Liquor Alkahest, we
little regard, as Opinions and Conjectures. By the Menstruums
of the Adepts,
we intend not all manner of Dissolvents, prepared without
the Spirit of Philosophical Wine, and only corroding, but
not in the least altering the more minute Particles of
Bodies: Nor do we understand an immortal Liquor, not
permanent with things dissolved in it: But by Menstruum
we mean a volatile Liquor made several ways of the Spirit
of Philosophical Wine and diverse things, not only
separating Bodies, but also continuing with them, and
altering them with the addition of it self, so as to be no
more two, nor again, what they were before. For out of
this Dissolution (the
solemn Wedlock, inseparable Union and Combination of Body
and Menstruum) emergeth
a new Being, containing the unblemished Properties of the
thing dissolved, and the thing dissolving, not at all
separable by Art or Nature.
These
Menstruums
I have
distinguished into Vegetable and Minerals, not as if the
Vegetables were made of Vegetables only, and the Mineral
of Minerals, but every Menstruum, that
hath not manifest acidity, acting without ebullition and
motion, is called Vegetable, though it be made of mere
Animals or Minerals by the Spirit of Philosophical Wine.
On the contrary, a Menstruum, becomes
Mineral so soon as manifest acidity is mixed either with
the Spirit of Philosophical Wine, or a Vegetable
Menstruum; for by adding the acidity, it now dissolves
Bodies with violence and effervescence. I have subdivided
both kinds into Simple and Compound, but not as if the
Simple consisted of fewer Ingredients, but because they
are of more simple or less virtue. Simple Menstruums tinge
Bodies dissolved in them less but the Compounded more.
OF
Vegetable
MENSTRUUMS.
The
First Kind
Simple
Vegetable Menstruums made of
Philosophical Wine only.
1.
The
Heaven, Essence or Spirit of Wine of Lully,
Described, Can. I. Dist. I. Lib. De Quinta Essentia.
Take
Wine Red or White, the best that may be had, or at least
take Wine that is not any way eager, neither too little
not too much thereof, and distil an Aqua
ardens, as the custom is, through Brass Pipes, and
then rectify it four times for better purification. But I
tell you it is enough to rectify it three times, and stop
it close, that the burning Spirit may not exhale, because
herein have many men erred, thinking it ought to be seven
times rectified, But my Son, it is an infallible sign to
you when you shall have seen that Sugar steeped in it, and
being put to the flame burneth away as Aqua
ardens. Now having the water thus prepared, you have
the matter out of which the Quintessence is to be made,
which is one principal thing we intend to treat of in this
Book. Take therefore that, and put it in a circulating
Vessel, or in a Pelican, which is called the Vessel of Hermes,
and stop the hole very close with Olibanum
or Mastick
being soft, or quick Lime mixed with the White of Eggs,
and put it in Dung, which is naturally most hot, or the
remainings of a Wine-Press, in which no heat must be by
accident diminished, which you may do, my Son, if you put
a great quantity of which you please of those things at a
corner of the House, which quantity must be about thirty
Load: This ought to be, that the Vessel may not want heat,
because should heat be wanting, the circulation of the
water would be impaired, and that which we seek for
uneffected; but if a continual heat be administered to it
by continual circulations, our Quintessence will be
separated in the colour of Heaven, which may be seen by a
diametrical Line, which divides the upper part, that is
the Quintessence, from the lower, namely, from the Fęces,
which are of a muddy colour. Circulation being continued
many days together in a circulating Vessel, or in the
Vessel of Hermes,
the Hole, which you stopped with the said Matter, must be
opened, and if a wonderful Scent go out, so as that no
fragrancy of the world can be compared to it; insomuch as
putting the Vessel to a corner of the House, it can by an
invisible Miracle draw all that pass in, to it; or the
Vessel being put upon a Tower, draws all Birds within the
reach of its Scent, so as to cause them to stand about it.
Then you will have, my Son, our Quintessence which is
otherwise called Vegetable
Mercury at your will, to apply in the Magistery of the
transmutation of Metals: But if you find not the influx of
Attraction, stop the Vessel again as before; and put it in
the place before appointed, and there let it stand till
you attain to the aforesaid Sign. But this Quintessence
thus glorified, will not have that Scent, except a Body be
dissolved in it, nor have that heat in your mouth as Aqua
ardens: This is indeed by the Philosophers called the
Key of the whole Art of Philosophy, and as well Heaven, as
our Quintessence, which arrives to so great a sublimity,
that either with it by it self alone, or with the earthly
Stars (Metals)
the Operator of this work may do miracles upon the Earth.
Annotations.
The
twenty four following Kinds of
Menstruums will
prove, that amongst the Dissolvents of
the Adepts, no
one is made without the Vegetable Mercury, or
Spirit of Philosophical Wine: for
it is the foundation, beginning and end of them all: Yea
it is according to the various and distinct degrees of its
strength, sometimes the least, sometimes the greatest of
all the Menstruums. It
is the least and weakest, when it doth by its simple
Unctuosity dissolve only the unctuous or oily parts of
Vegetables, but either reject or leave untouched the
Remainder being less oily and heterogeneous to it self: it
becomes the strongest when we temper its Unctuosity with
Arids, (that is, dry things, not Oily) for so it is made
homogeneous to things dry-oily, and to things merely dry.
In respect of which Homogeneity, the Menstruums of the Adepts
differ from the
common, because they do by reason of the said Homogeneity,
remain with the things dissolved inseparably; yea, are
augmented by them, but not with the least saturation,
transmuted and melted into a third substance, and so
cannot part without the diminution or destruction of their
former Virtues. The permanent Homogeneity of Menstruums
with things to be dissolved, is the reason why Essences
are made with simple Vegetable Menstruums, but Magisteries
with the same compounded, and so these operate more
strongly, those more weakly. This is it, to comprehend all
in a word, which shows us the various kinds of Menstruums
distinct one from another in so many several degrees, now
to be described and illustrated by our Annotations.
But
that you may more easily understand the following Receipts
and me also, I thought it necessary to preadmonish some
certain things concerning the Nature and Property of this Spirit
of Wine, lest you
should judge amiss of a thing not sufficiently understood.
First,
you are not to take the Spirit of common Wine, though
never so much rectified for the Philosophical Spirit of
Wine; for so the following Receipts of all Menstruums
would be erroneous and seducing.
Having
occasion (saith Zacharias)
for a most excellent Aqua
Vitę for the dissolving of a mark or half a pound of
Gold, we bought a large Vessel of the best Wine out of
which we did by a Pelican obtain great plenty of Aqua
vitę, which was often rectified in many Glass-Vessels
bought for that end: then we put one Mark
of our Gold, being before calcined a whole month, and four
Marks of Aqua
vitę into two Glass-Vessels, one Retort entering into
the other, being sealed, and both placed in two great
round Furnaces: we bought also coals to the value of
thirty Crowns at one time, to continue Fire under it for
the space indeed of a whole Year. We might have kept Fire
for ever before any congelation would have been made in
the bottom of the Vessels, as the Receipt promised, no
solution preceding; for we did not operate upon a due
matter, nor was that
the true water of Solution, which ought to dissolve
our Gold, as appeared by experience, page
783. Vol. I. Th. Chym. Ripley admonisheth
us of the same thing, who saith, Some think that this
Fire (this Fiery
Spirit of Philosophical Wine) is drawn from Wine
according to the common way, and that it is rectified by
distillations often repeated, till its watery Phlegm,
which impedes the power of its Igneity, be wholly taken
from it. But when such a sort of Water (which fools call
Pure Spirit) though a hundred times rectified, be cast
upon the Calxes of any Body, be it never so well prepared,
we do nevertheless see, that it is found weak and
insufficient as to the act of dissolving a Body, with the
preservation of its Form and Species, Cap.
2. Suę Medul. Phil. Common Wine (Saith
he a little lower) is hot, but there is another sort
much hotter, whose whole substance is by reason of its
aerity most easily kindled by Fire, and the Tartar of this
unctuous Humour is thick; for so saith Raymund:
That Tartar is blacker than the Tartar from the black
Grapes of Catalonia;
whereupon it is called Nigrum
nigrius Nigro; that is, Black blacker than Black: and
this humidity being unctuous, doth therefore better agree
with the Unctuousity of Metals, than the Spirit extracted
from common Wine, because by its liquefactive virtue
Metals are dissolved into Water; which operation the
Spirit of (Common)
Wine cannot perform; which, how strong soever, is nothing
else but clear water mixed with a kind of Phlegmatick
Water, where on the contrary, in this our Unctuous Spirit
distilled, there is no Phlegmatic aquosity found at all.
But this thing being rare in our Parts, as well as other
Countries, Guido
Montanor therefore the Grecian Philosopher found out
another unctuous humidity, which swims upon other Liquors,
which humidity proceeds from Wine; to the knowledge hereof
attained Raymund,
Arnold, and some other Philosophers, but how it might
be obtained, said not.
O
Tortas adeo mentes! assuetaque falli
Artificum
vario rerum per inania ductu
Pectora!
cum duris quid mollia vina metallis?
Apta
epulis, atque apta bibi suavissima vina?
Hic
tamen expressam prlis torquentibus uvam
Accipit,
& phialę postrema in parte reponit,
Cujus
in extremo rostrum connectitur ore, etc.
Thus
facetiously sings the Poet and Adept,
Augurellus, Lib. 2. Chrys. Page 206. Vol 3. Th. Chym.
2.
That
you take not any Oil, though an hundred times rectified,
instead of the Spirit of Philosophical Wine; for all oily
matters, whether distilled or expressed, natural or
artificial, alone, but much more mixed with other things,
as Alkalis, Acids, etc.
do by distilling, digesting, etc. in Bath, Dung, Vapour,
etc. become thick, pitchy, yea, at length dry, insipid,
black as a Coal, and sometimes like a Tyle, capable of
being made red hot; which is a manifest sign, that they
want rather a Dissolvent, than are themselves Dissolvents.
3.
It
is necessary to observe that the Spirit of Philosophical
Wine appears in two
forms; either like an Oil swimming upon all Liquors, or
like the Spirit of Common wine (to
the Nature of which it comes sometimes nearer, and
therefore doth from the Analogy borrow its Name) not
swimming upon watery Liquors, but mixable with them and
its own Phlegm; yet separable by simple Distillation, it
easily by this means leaving its Phlegms behind it; but if
being rectified, and kindled, it burns wholly away, it
affords us the common sign of perfect rectification of the
common Spirit, but however, they are not two, but one only
Spirit, differing in degree of purity and subtlety. Which
to prove, is not necessary, examples being obvious to us
in almost every Description of the Vegetable
Menstruums.
4.
Lastly,
Distinction must be made between the first and second
Spirit of Philosophical
Wine, Father and
Son. The first doth in its preparation require Laborem
Sophire, the most
secret, difficult and dangerous work of all true Chymistry.
The second is easily made with the former Spirit according
to the Rule of perfect Chymistry: An Essence makes an
Essence, a Magistery a Magistery. Differ
they do in Order, not in Nature, they are both of one
Virtue, though of different preparation: for this, as hath
been lately said, is of a more easy, that of a more
difficult preparation. Essences they are both, the former
artificial, the other natural, in Medicines therefore
unequal, though alike in Chymistry, as Menstruums, but
they are easily distinguished one from the other by their
Epithets. The first hath
these more general names in the Latine Tongue,
Essentia Vini, Alcool Vini, Mercurius Vini, Vinum Vitę,
Vinum Salutis, Aqua Vitę, Aqua ardens, Vinum Adustum,
Vinum sublimatum etc. Examples
of which you will have in these and the like Receipts:
Take beaten Gold, and let it be resolved into Liquor by
the Essence of Wine; Paracels. in
Descript. Auri. Diaphoret. Lib. 3. de male curatis.
Take Flints, and dissolve them in the Essence
of Wine, as Salt in Water, etc. Paracels. in
Descript. Essenti silicum, cap. 18. de Morbis Tartar.
page 327. Take the Crocus
of Sol, and
the Alcool of Wine,
corrected, etc. in
Tinct, Croci Solis, lib. de. prparat. page 81. The Alcool
of Wine exiccated or corrected, is, saith
Paracelsus, when the superfluity of the Wine is taken
away, and the Vinum
ardens remains dry and dephlegmed, without fatness,
leaving no Fęces in the Vessel, page 507. But
as to this, you will have many more Examples, especially
in the following Book of Medicines.
The
Second Spirit of
Philosophical Wine
hath its Surnames annexed to these more general Names,
indicating the radix of its Original, of which the
following Receipts may be for Examples. Take the
Leaves of Sol
four scruples, of the Alcool
of Wine drawn from a Pine, from Balm, ana. etc.
Paracels. in
descript. Balsami Solis, page 90. Chry. major. The
Extraction of Mummy is made by mixing it with the Essence
of Wine drawn from Celandine, etc. Parac. in
descript: Tincturę Mumię, cap. 10. Lib. 3. de Vitalong.
page 65. Take the Essence
of Wine drawn from Celandine, Mercury of Saturn,
etc. Paracels. Lib.
8. cap. 10. de Tumoribus, Pustulis, etc. page
138. Chyr. major. In these and the like Receipts he does
by the Alcool of Wine, drawn
from the Pine, Balm, Celandine, etc. mean
the Second Spirit of Philosophical Wine, or
the Essence of those things made with the former Spirit,
which also is proved out of the fifth Chapter of the third
Book of long Life, page 63. Where Paracelsus calls the
Essences of Herbs the Elixir of Life,
or the Wine of Health,
made from this or that Herb: which (he
saith) will be manifested in the example of Balm.
Digest Balm (with
the first Spirit of Philosophical Wine) a
Philosophical Month in an Athanar, then separate so, as
that the duplicated Elements may appear apart, and the
Quintessence, which is the Elixir
of Life, will presently show itself, in Nepitha
sharp, in Lolium
yellow, in Tincium
blackish, in Lupulus
thin and white, in Cuscuta
harsh, in others likewise to be judged according to the
Prescript of Experience. Moreover that Spirit being
extracted, and separated from the other, behold the Wine
of Health (Essence
of Balm) in which the Pseudo-Philosophers have
earnestly laboured some Ages, yet never acquired any
thing. And a good part of them that followed Raymund
(intending to
follow him according to the Letter, understanding Wine red
or white) emptied some Butts of Wine in extracting the
Quintessence of Wine, but found nothing at all but burnt
Wine, which they unhappily used for the Spirit of Wine:
sufficient it is to have thus admonished the Spagyrist,
which way the Quintessence may be had in Herbs.
This
twofold, the first as well as Second Spirit of Wine may be
made not only out of the Vegetable, but the Animal Kingdom
also. So is it read of the Aqua
Vitę and Phlegm of
the Wine of Urine, in the 16th Experiment of Lully, and
in Paramiro Paracelsi,
page 57. Many have diligently laboured to find in man
his own Health, Aqua
vitę, Lapis Philosophorum, Arcanum, Balsamum, Aurum
potabile, and the like. Which they did rightly; for
all those things are in him, as also in the external
world. So also hath
he a description of the Liquor of Flesh, page 505.
Take of the Liquor of Flesh six ounces, of Mummy, etc. Here
by Liquor he means the Wine of Flesh, which is proved by Paracelsus
himself; saying,
Where and according to this it is to be noted, that the
Wine of Balm is a Secret in an Asthma: Here also it is to
be observed, that by Pulmonaria,
not the Herb, but the Liquor, that is, the Wine of it hath
place in this Cure: In
which words, the Liquor and Wine of Pulmonaria, are
synonimous. So in Lib. 8 de Tumoribus, cap. 3. By the Liquor
of Hermodactils. And
cap. 9. By the Liquor of Balm; and
lib. 9 cap. 4. By the Liquor Parthenion. And
cap. 5. By the Liquor of Bdellium, etc. The
Wines or Essences of them all ought to be understood.
Though neither the first nor second Spirit can be produced
out of the dry Kingdom of Minerals (there
are indeed some purely Oily, as Oleum Petrę, Naphthę,
Carbonum sostilium Succini, Agathis, etc. which
are reputed Members of this Kingdom, the Oleosity of which
notwithstanding differs so little from the Unctuosity of
Vegetables and Animals, that scarce deserve to be called
Subjects thereof) yet
for the same reason that the Essences and Liquors of
Vegetables are called Wines, is an Essence of the Mineral
Kingdom, sometimes also called the Liquor and Wine of
Minerals, so the Liquor or Essence of Vitriol or Copper is
called Wine of the first Metal. Cap.
12. Lib. 3. de Vita longa, page 65.
Being
now instructed by the light of these Premises, let us come
nearer to the Spirit of Wine of Lully; which we shall find
like an Oil swimming upon its Phlegms, deduced not from
the Common, but Philosophical
Aqua vitę by
Circulation: But all other Essences being made by the help
of some certain Essence, this first Essence of Wine alone
must by its own virtues emerge its self out of its own fęculencies
and impurities: In this respect the making of Philosophical
Wine (red or white)
renders the work of
all the most secret Chymistry most difficult and abstruse;
of which we shall by the Blessing of God)
clearly and truly treat in a particular Book; namely our
Fifth. Our purpose at present is to prosecute the Use of
this Wine in the making of Menstruums, where
we find Aqua vitę the
first and weakest of all Menstruums, which,
being by circulation alone reduced into an Oil, is made
much more excellent than before. Lullys Receipt
is clear enough; yet however we thought it advisable to
confirm at least, if not illustrate it with the Receipts
of other Adepts. Johannes de Rupescissa, a
Scholar of Lully, had
so great an esteem for the first Distinction of his
Masters Book of Essence, that
he made it his own with a little alteration: He hath
described the Spirit of Philosophical Wine after
this manner:
2.
The Essence, Soul or Spirit of Wine of Johannes
de Rupescissa, described Chap. 5. of his Book de
Quintessentia.
Repute
me not a Liar, in calling Aqua
ardens a Quintessence, and saying that none of the
modern Philosophers and Physicians have attained to it, Aqua
ardens being commonly found everywhere; for I spoke
true of a certain: for the Magistery of a Quintessence is
a thing occult, and I have not seen above one, and him a
most approved Divine, that understood any thing of the
Secret and Magistery of it: And I affirm for a truth, that
the Quintessence is Aqua
ardens, and is Aqua
ardens. And may the God of Heaven put prudence in the
heart of Evangelical Men, for whom I compose this Book,
not to communicate this Venerable Secret of God to the
Reprobates: Behold now I open the Truth to you. Take not
Wine too watery, nor Wine that is black, earthy, insipid,
but noble, pleasant, savoury, and odoriferous Wine, the
best that can be found, and distil it through cooling
pipes so oft, till you have made the best Aqua
ardens you can; that is, you distil if from three to
seven times; and this is the Aqua
ardens which the modern Physicians have not acquired.
This water is the Matter out of which the Quintessence
which we intend principally in this Book, is extracted:
because when you have your noble water, you must cause
such a Destillatory to be made in a Glass-makers Furnace,
all entire of one piece, with one only hole above, by
which the water must be put in and drawn out; for then you
shall see the Instrument so completely formed, that, that
by which by the virtue of Fire ascends, and is distilled
into the Vessel through the Pipes, may be again carried
back, in order to ascend again, and again descend
continually day and night, till the Aqua
ardens be by the will of God above, converted into a
Quintessence; and the understanding of the Operation is in
this; because the best Aqua
ardens that can be made, hath yet a material mixture
of the four Elements; therefore it is by God ordained that
the Quintessence which we seek for, should be by continual
Ascensions and Descensions separated from the corruptible
composition of the four Elements; and this is done,
because that which is a second time or oftener sublimed,
is more pure and glorified, and separated from the
corruption of the four Elements, than when it ascends only
one time, and so to a thousand times, and that which is by
continual ascent and descent sublimed, comes at length to
so great an altitude of Glorification, as to be almost an
incorruptible Compound, as Heaven it self, and of the
Nature of Heaven; it is therefore called Quintessence,
because it is in reference to our Body as the Heavens in
respect to the whole World, almost after the same manner,
so far as Art can imitate Nature, in a near and connatural
similitude.
Circular
Distillation therefore being for many days made in a
Vessel of Circulation, you must open the hole which is in
the head of the Vessel, which is indeed supposed to have
been sealed with a Seal made of Lutum
Sapientię, compounded of the finest Flour and the
White of an Egg, and of wet Paper most carefully picked
and mixed, to prevent the least exhaling. And having
opened the Hole, if the Odour (which ought to be
super-admirable, above all the Fragrancies of the World)
which shall seem to have descended as it were from the
sublime Throne of the most glorious God, be so great, that
setting the Vessel in a corner of a house, it shall by an
invisible force with the fragrancy of the Quintessence
(which is wonderful and highly miraculous) attract to it
self all people that enter in, then have you the
Quintessence which you heard of; to which none of the
modern Philosophers and Physicians (except him that I
excepted before) have so far as I have been able to
understand, attained. But if you find not the Odour and
Influence of attracting men, as I said, seal the Vessel as
before, and bring it to the heat above described, in order
to compass your desire by Sublimations and Circulations;
namely, in finding out this Quintessence so glorified,
into an Odour of inestimable fragrancy and favour
glorified to a wonder, and the influx of attraction before
expressed; and not only so as to yield a wonderful Scent,
but also to raise it self more fully to a kind of
incorruptibility, it hath not that heat in your mouth
which Aqua ardens
hath, nor the moistness, that is, such an Aqueity flowing;
because the acute heat of the Aqua
ardens; and its watery moistness is by Sublimations
and Circulations wholly consumed, and the Terreity will
remain apart in the bottom: And the Heaven as well as
Stars, of which this our Quintessence is compounded both
as to Matter and Form, are not as that which is compounded
of the four Elements; but there is but little of it
glorified so much even to the highest, filled with so
noble a form, that the power of Matter cannot aspire to
any other Form, and so remains uncorrupted, till the
Composition be destroyed by command of the Creator: Nor is
the Quintessence which we seek, altogether reduced to the
incorruption of Heaven; as neither is Art equal to Nature:
yet notwithstanding it is incorruptible in respect of the
Composition made of the four Elements, because should it
be altogether incorruptible, as Heaven, it would
absolutely perpetuate our Body; which the Author of
Nature, the Lord Jesus Christ forbids. Now have I opened
to you much of the Secret, to the Glory of the immortal
God.
Paracelsus
extracts his Essence of
Philosophical Wine not
out of Aqua ardens, but
out of Philosophical Wine it
self. Thus;
3.
The Spirit of Wine of Paracelsus:
Described, Chap. 9.
of the Third Book of Long Life, page 64.
Your
Wine being poured into a Pelican, digest in Horsedung, and
that the space of two Months continually, you will see it
so thin and pure, that a Fatness, which
is the Spirit of Wine, will of it self appear in the
superficies. Whatsoever is under this is Phlegm, without
any nature of Wine; but the Fatness alone being put into a
Phial, and digested by it self, is of most excellent
energy for long Life.
Guido
used the following
Method, little differing from the Paracelsian.
4.
The Essence of Wine according to Guido
Described, Page I. Thesaur. Chym.
Take
White or Red Wine, which is better, distil by Balneo
till the Matter remain in the consistence of Honey, which
being divided into two parts in a duplicated Cucurbit,
mixed with the distilled Liquor, and join together again,
and after the digestion of six weeks, a green Oil will
swim upon the Matter; which separate through a Funnel.
From
the Receipts, we think these Things following worthy of
Observation.
1.
That
the Wine, Red or White, is not Common, but Philosophical,
and that is the only thing that is obscure in these four
Books; to be understood not according to the Letter, but
by Analogy: but Aqua ardens,
Aqua vitę, Spirit or
Essence of a Philosophical
Wine are the
proper Names of it.
2.
That
the Aqua ardens of
Philosophical Wines
doth in some things agree with the Properties of Common
Spirit of Wine; namely,
it goes before its Phlegm in distillation: it is rectified
as the Common, from
its Phlegm. Lastly, being rectified, it is known by
burning Linen, Sugar, etc.
3.
That
this Aqua ardens
doth by Circulation daily lose its moisture and sharpness;
and is at length converted into a swimming Oil the Essence
and Spirit of Philosophical Wine. But
who ever reduced Common Spirit of Wine, or
Aqua Vitis, by bare
Circulation into an Oil? Who, I say, hath by continual
Circulation brought that Oil to Dryness; so as to be
Sublimeable as a volatile Salt, and that not but by a
strong Fire, as Isaacus affirms
himself to have experienced, in the Description of his
Vegetable Stone? Of which lower in the Third Book.
4.
That
the Oil, or
Essence of Wine may
be diverse ways made out of Philosophical Wine.
5.
That
not only the Time, but also the Scent, Colour, etc of the Essence
are varied according to the variety of Method: The Essence
of Lully is
like Heaven, that is, of a Sky-colour; the Oil of Guido
is green.
6.
That
it hath not a Scent so fragrant, unless it hath a Body
(especially a Metallic or Mineral) dissolved in it.
7.
That
this Heaven, the first of all Menstruums,
is also a Medicine;
and is called the Essence or
Specific to a long
Life.
8.
That
it is called Heaven for several Reasons by Lully.
First, Because it
works Contraries, like Heaven. Our Vegetable Menstruum,
saith Lully,
the Celestial Animal, which is called Quintessence,
preserves Flesh from corruption, comforts things elemented,
restores former Youth, vivifies the Spirit, digests the
crude, hardeneth the soft, rarefies the hard, fattens the
lean, wasteth the fat, cools the hot, heats the cold,
dries the moist, moistens also the dry: One and the same
thing can do contrary operations. The Act of one thing is
diversified according to the nature of the Receiver; as
the heat of the Sun, which hath contrary operations; as in
drying Clay, and melting Wax: yet the Act of the Sun is
one in it self, and not contrary to it self.
Secondly,
Because like Heaven
it receives the Forms of all Things. As the universal
Form (the
Macrocosmical Heaven) hath an appetite to every Form,
so the Quintessence (of
Philosophical Wine) to every Complexion; whereby it is
evidently manifest, that the Quintessence of things is
said to be of that complexion to which it is adjoined; if
joined to hot, hot; if to cold, cold, etc. This therefore
the Philosophers called Heaven; because as Heaven affords
us sometimes heat, sometimes moisture, etc so the
Quintessence in mens bodies at the Artists pleasure,
etc. Distinct. I.
Lib. Essentię, To this Heaven we apply its Stars;
which are Plants, Stones and Metals, to communicate to us
Life and Health, Ibid.
Thirdly,
Because like Heaven
it moveth all things from power to act. Therefore
Heaven or our Mercury
is the Cause and Principle moving C (C) (Metals) from
power to act. And in this point knows the understanding of
an Artist, that D (our
Heaven) hath action upon C, and (C) ruling and
governing, and reducing it into action; as Heaven brings
that which is in Elemental things, by its own motion into
action, etc. For we call it Heaven, by reason of its
motion; because as the upper Heaven moves the universal
Form, and first Matter, and Elements, and Senses, to
compound Elemental Individuals; so D moves C, and (C) and
the four Elements to M, (the
Sulphur of Nature, or Philosophers Mercury) or to Q (the
Tincure) Distinct.
3. de quarto principio Libri Essentię.
4.
Because
like Heaven, it is incorruptible.
Aqua vitę is
the Soul and Life of Bodies, by which our Stone is
vivified; therefore we call it Heaven, and Quintessence,
and incombustible Oil, and by its infinite other Names,
because it is incorruptible almost, as heaven in the
continual circulation of its motion, page.
145. Elucid. Testam.
5.
Because
it is of the colour and clarity of Heaven.
Heaven or our Mercury
is the fourth Principle in this Art, and is signified by
D, of an azure colour and line, and is signified by that
colour, because it is celestial, and of a celestial
Nature, as we said before in the description of it, Dist.
3. Lib. Essentię.
This
Essence
Johannes de Rupescisia calls
Humane Heaven, for
the following Reasons:
We
ought to seek that thing which is to the four Qualities of
which our Body is compounded, as in Heaven in respect of
the four Elements: Now the Philosophers called Heaven
Quintessence in respect of the four Elements, because
Heaven is in it self incorruptible and immutable, and not
receiving strange impressions, but by the command of God;
so also, the thing which we seek, is in respect of the
four Qualities of our Body, a Quintessence, in it self
incorruptible so made, not hot dry with Fire, nor moist
cold with Water, nor hot moist with Air, nor cold dry with
Earth; but is it a Quintessence able to work Contraries,
as the incorruptible Heaven; which, when it is necessary,
infuseth a moist Quality, sometimes a hot, sometimes a
dry: Such a Radix of Life is the Quintessence, which the
most High created in Nature, with power to supply the
necessity of the body to the utmost term which God hath
appointed to our Life: And I said that the most High
created the Quintessence, which is by the Art of man
extracted from the Body of Nature, created by God: And I
will name it by its three Names attributed to it by the
Philosophers: It is called Aqua
ardens, Anima,
or Spiritus Vini,
and Aqua Vitę.
And when you have a mind to conceal it, call it
Quintessence; because this is its Nature, and this is its
Name, the greatest Philosophers have been willing to
disclose to no man, but caused the Truth to be buried with
them: And that it is not moist as the Element of Water, is
demonstrated, because it burns; which is a thing repugnant
to Elementary Water. That it is not hot and moist as Air,
is declared, because dry Air may be corrupted with every
thing, as appears in the generation of Spiders; but that
remains always uncorrupt if it be kept from expiring. That
it is not dry and cold as Earth, is expressly manifest,
because it is exceeding sharp, and heats extremely: And
that it is not hot and dry as Fire, is apparent to the
Eye, because it infrigidates hot things, and wastes and
eradicates hot Diseases. That it conduceth to
incorruptibility, and preserves from corruptibility, I
will demonstrate by an Experiment; for if any bird,
whatsoever, or piece of Flesh, or Fish be put into it, it
will not be corrupted so long, as it shall continue
therein; how much more will it therefore keep the animated
and living Flesh of our Body from all corruption? This
Quintessence is the humane Heaven, which the most High
created for the preservation of the four Qualities of mans
Body as Heaven, for the preservation of the whole
Universe. And know of a certain, that the modern
Philosophers and Physicians are altogether ignorant of
this Quintessence, and of the truth and virtue thereof:
But by the help of God I will hereafter declare to you the
Magistery of it. And hitherto I have taught you a Secret,
the Quintessence, that is, the humane Heaven, Cap.
2. Lib. Essentię.
Lastly,
That many Receipts more obscure, and otherwise
intelligible by no man, are by these illustrated.
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