Part 19

After that wee have explained (as hitherto wee have done) the separation of Metalls from their Earth, and matter, as also of one Metall from another, and how it is done having passed through it with as much brevity as might be: it will in the next place bee necessary that wee treat also of those things out of which Metalls grow, and are generated, as are the three Principles. Mercury, Sulphur, and Salt, as also all Mineralls, in which the first being of Metalls, _i.e._ the spirit of Metalls is found, as is manifest in Marcasites, Granats, Cachymies, red Talke, the Azure stone, and the like, in which the first being of Gold is found by the degree of Sublimation. So in white Marcasite, white Talke, Auripigmentum, Arsenick, Litharge, &c. the first being of Silver is found: In Cobaltus, Zinetus, &c. the first being of Iron: In Zinetus, Vitriall, Verdegrease, &c. the first being of Copper: In Zinetus, Bisemutus, &c. the first being of Tin: In Antimony, Minium, &c. the first being of Lead: In Cinnabar, the first being of Quicksilver is found.

Concerning this first beginning you must know, that it is a volatile spirit, as yet consisting in volatility, as an infant lies in the wombe of its Mother, which sometimes is made like to Liquor, sometimes to Alcool.

Whosoever therefore desires to busie himselfe about the getting of the first being of any such body, or to separate it, must of necessity have much experience, and knowledge in the Art of Alchymie.

For if hee shall not diligently and skilfully work in Alchymie, hee shal attempt many things in vain, and accomplish nothing.

But after what manner the first being is to be separated out of any Minerall, is sufficiently explained in the booke called _Archidoxis_, and need not here tediously bee repeated.

But as concerning the separation of Mineralls, you must note, that many of them are to bee separated by the degree of Sublimation as fixed from those which are not fixed, spirituall and volatile bodies from fixt bodies, and so accordingly of all the members, as is declared concerning Metalls. For of all Mineralls there is one, and the like processe through all degrees, as the Art of Alchymie teacheth, &c.

_Of the Separation of Vegetables._

[Sidenote: How Vegetables are separated.]

The separation of those things, which grow out of the Earth, and are combustible, as fruits, hearbs, flowers, leaves, grasse, roots, woods, &c. is made many wayes.

For first by Distillation the Flegm is separated from them, then the Mercury, then the Oyle, then the Refine, then the Sulphur, and lastly the Salt.

All these Separations being made according to the Spagiricall Art many notable, and excellent medicines come from thence, which are to be used as well within, as without the body.

But now seeing idlenesse is so much in request amongst Physitians, and all labour and study is turned only to insolency; truly I do not wonder, that all such preparations are every where neglected, and coales sold at so low a price, that if Smiths could be so easily without coales in forging, and working their Metalls, as Physitians are in preparing their Medicines, certainly Colliers would long since have been brought to extream want.

[Sidenote: A reprehension of Physitians.]

In the mean time I will give to Spagiricall Physitians their due praise. For they are not given to idlenesse, and sloth, nor goe in a proud habit, or plush and velvet garments, often shewing their rings upon their fingers, or wearing swords with silver hilts by their sides, or fine and gay gloves upon their hands, but diligently follow their labours, sweating whole nights, and dayes by their furnaces.

[Sidenote: The commendation of Chymists, and how they differ from other Physitians.]

These doe not spend their time abroad for recreation, but take delight in their laboratory. They wear Leather garments with a pouch, and Apron wherewith they wipe their hands. They put their fingers amongst coales, into clay, and dung, not into gold rings. They are sooty, and black, like Smithes, or Colliers, and doe not pride themselves with cleane, and beautifull faces. They are not talkative when they come to the sick, neither doe they extoll their Medicines: seeing they well know that the Artificer must not commend his work, but the work the Artificer, and that the sick cannot be cured with fine words.

[Sidenote: How many degrees of Alchymie there be.]

Therefore laying aside all these kinds of vanities, they delight to bee busied about the fire, and to learn the degrees of the science of Alchymie: Of this order are _Distillation_, _Resolution_, _Putrefaction_, _Extraction_, _Calcination_, _Reverberation_, _Sublimation_, _Fixation_, _Separation_, _Reduction_, _Coagulation_, _Tincture_, &c.

But how these separations may bee done by the help of distinct degrees according to the Art of Alchymie, hath been in generall spoken of already. Wherefore it is needlesse here to make repetition.

But to proceed to particulars, and briefly to explaine the practise, you must know that _Water_, _Spirit_, _Liquor_, _Oyle_, &c. cannot bee separated after one and the same processe, out of Flowers, Hearbes, Seeds, Leaves, Roots, Trees, Fruits, Woods, by the degree of Distillation.

For Hearbs require one processe, Flowers another, Seeds another, Leaves another, Roots another, Trees another, the Stalkes another, the Fruite another, Woods another.

[Sidenote: The degrees of fire in Distillation.]

And in this degree of Distillation, there are also foure distinct degrees of Fire to bee considered.

The first degree of Fire in Distillation is _Balneum Mariæ_, this Distillation is made in Water.

Another degree of Fire is Distillation made in Ashes.

The third in Sand.

The fourth in a naked Fire: as also Distillation may bee made by _Aqua fortis_, and other sharp Waters.

[Sidenote: With what degrees of fire every Vegetable is to be Distilled.]

To the first degree of Fire belong, Hearbs, Flowers, Seeds, and such like.

To the second, Leaves, Fruits, &c.

To the third, Roots, and Boughes of trees, &c.

To the fourth, Wood, and such like.

Note, that every one of these must bee beaten small, and bruised before they bee put into the Still.

And thus much bee spoken concerning the Distillation of Waters out of the Vegetable substances.

As concerning the Seperation and Distillation of Oyls, the processe is the same as that of Water, only some of them are to bee distilled _per descensum_, and cannot ascend as Waters, the processe of these in this case is to bee changed.

But Liquors are not separated in Distillation as Waters, or Oyles, but are expressed from their corporeall substances with a presse.

And here wee must know, that there are some Oyles that are pressed out, and separated after the same manner, by a Presse as liquors are, and that for this reason, because they should not contract an ill odour from the Fire, as otherwise they would doe.

Of this Order is the Oyle of Almonds, Nuts, hard egges, and the like.

Also wee must note, that all Oyles, if they be prepared, and coagulated according to the Spagiricall Art, yeeld a kind of Vernish, Gumme, Amber, or Resine, which may bee also called Sulphur, and that which remaines in the bottome of the Still may bee calcined, and brought to ashes, and from it may bee with warme water alone, the Alcali extracted, and separated from it.

The Ashes which is left behind is called the Dead Earth, out of which never any else can bee extracted.

_Of the Separation of Animalls._

It is necessary, that Anatomie goe before the separation of Animalls, that the bloud may bee apart, the flesh apart, the bones apart, the skinne apart, the bowels apart, the tendons apart, &c. and after this must every one of these bee separated by it selfe by the help of the Spagiricall Art.

Therefore the separations in this place are chiefly 4.

[Sidenote: Foure degrees of the separation of Animalls.]

[Sidenote: Mummie, &c.]

The first draws forth a waterie, and flegmatick humidity from the bloud. For from the bloud being after this manner, according to the processe shewed in the book of Conservations, prepared, there comes forth a most excellent Mummie, and so excellent a _Specificum_, that any fresh wound may bee cured, and consolidated in the space of twenty four hours, only with one binding up.

[Sidenote: Balsome, &c.]

The second is the separation of fat from flesh; for that being separated from Mans flesh is a most excellent balsome allaying the pains of the Gout, and Cramp, and such like pains, if any part affected bee anointed with it warm. It helps also the tendons of the hands, or feet, being drawn together, if they bee daily anointed with it. It cures also the scab, and all kinds of Leprosy.

Therefore it is the chiefest Chirurgical specificum, and in all cases, as in wounds and the like most profitable, &c.

The third is the separation of waterie, and flegmatick moisture, together with the fat extracted out of bones. For if these two bee carefully by the Art of Alchymie separated from Mens bones by the degree of Distillation, and the bones bee reduced, or burnt into most white ashes by the degree of Calcination; and then these three bee again after a right manner joined together, so that they resemble butter, they become a most wonderfull specificall _Arcanum_, with which thou maist soundly cure any fracture of bones without any pain at three bindings up, so that thou dost handle, and set the fracture according to the rules of Chirurgery, and then apply that specificum by way of plaister, &c.

This also doth most speedily cure the wounds of the skull, and any other contusion of bones whatsoever.

The fourth, and the last is the separation of Resines, and Gummes from the Skin, Bowels, and tendons. For this Resine being extracted, and separated out of them by the degree of Extraction, according to the Spagiricall Art, and coagulated by the beams of the Sun, become a cleer transparent Glew. Out of this glew being prepared, extracted and separated out of Mans body, as is prescribed, a most excellent _Arcanum_, and specificall stiptick comes forth, wherewith Wounds, and Ulcers may speedily bee consolidated, and their lips bee brought together: (even as two boards are glewed together with glew put betwixt them) so that you put two or three drops of it being resolved into the wound. This also is a singular _Arcanum_ for Burns, Falling of the nails, Scabs, &c. if the place affected bee nointed with it. For the skin will presently bee brought over the raw flesh.

There might many other separations of these and other things bee reckoned up. But seeing wee have mentioned them in other places, it would bee but lost labour here to repeat them. It wil bee necessary that wee speak of those things here, of which wee have made no mention elsewhere.

[Sidenote: The last Separation is the last Iudgment.]

[Sidenote: The Manner of the last Iudgement.]

And lastly in the end of all things shall bee the last separation, in the third generation, the great day when the Son of God shall come in majesty, and glory, before whom shall be carried not swords, garlands, diadems, scepters, &c. and Kingly jewels, with which Princes, Kings, Cesars, &c. doe pompously set forth themselves, but his Crosse, his crown of thorns, and nails thrust through his hands, and feet, and spear with which his side was pierced, and the reed, and spunge in which they gave him vineger to drinke, and the whips wherewith hee was scourged, and beaten. He comes not accompanyed with troopes of Horse, and beating of Drums, but foure Trumpets shall bee sounded by the Angells towards the foure parts of the world, killing all that are then alive with their horrible noise, in one moment, and then presently raising these again, together with them that are dead, and buryed.

[Sidenote: Matth. 25.]

For the voice shall bee heard: _Arise yee dead, and come to judgment._ Then shal the twelve Apostles sit down, their seats being prepared in the clouds, and shal judge the twelve Tribes of _Israel_. In that place the holy Angels shall separate the bad from the good, the cursed from the blessed, the goats from the sheep. Then the cursed shall like stones, and lead be thrown downward: but the blessed shall like eagles fly on high. Then from the tribunall of God shal go forth this voice to them that stand on his left hand: _Goe yee Cursed into everlasting fire prepared for the Devill, and his Angells from all eternity: For I was an hungry, and yee fed me not; thirsty, and you gave no drink; sick, in prison, and naked, and you visited me not, freed mee not, cloathed me not, and you shewed no pity towards me, therefore shalt you expect no pity from me._ On the contrary, hee shal speak to them on his right hand: _Come yee blessed; and chosen into my Fathers Kingdome, which hath been prepared for you, and his Angells from the foundation of the world. For I was hungry, and you gave me meat; thirsty, and you gave me drink; I was a stranger, and you took me in; naked and you covered me; sick, and you visited me; in prison, and you came unto me. Therefore I will receive you into my Fathers Kingdom, where are provided many mansions for the Saints. You took pity on me, therefore will I take pity on you._

All these being finished, and dispatched, all Elementary things wil returne to the first matter of the Elements, and bee tormented to eternity, and never bee consumed, &c. and on the contrary, all holy things shall return to the first matter of Sacraments: _i.e._ shall be purified, and in eternall joy glorifie God their Creator, and worship him from age to age, from eternity, to eternity, Amen.

OF THE NATVRE Of Things.

_THE NINTH BOOK._

_Of the Signature of Naturall things._

In this Booke it is convenient for us speaking of the Signature of things in the first place, to declare by whom things are signed, and who the Signator is, and how many things there be that are signed. You must therefore know, that things that are signed are of 3 sorts. The first sort of them Man signs: the second, the Archeius: the third, the stars of supernaturall things. Therefore upon this account there are three Signators: Man, the Archeius, and Stars.

Moreover, you must note, that impressions signed by men do bring with them a perfect knowledge, and judgement of hid things, and impart the knowledg of their hid vertues, and faculties.

The markes of the Stars cause Prophecies, and Presages, and declare the supernaturall vertues of things, and take out the true judgements, and signes, in Geomancy, Chiromancy, Physiognomy, Hydromancy, Pyromancy, Necromancy, Astronomy, the Berillisticall art, and other Astrall sciences.

But that wee may explain briefly, and truly all the signes, or markes, it wil be necessary in the first place, that wee speak of those signes of which Man is the Signer. Those being understood; you may the more rightly understand the rest, whether naturall, or supernaturall. It is therefore known, that the _Iews_ carry about them, upon their cloak, or coat a yellow sign. And this is nothing else but that mark, by which they would have you, when you meet them, to know that they are _Iews_. So a Serjeant is known by his divers coloured coat, or sleeve. So every Magistrate apparells his servants with his own colours, and liveries.

Every Mechanick marks his work with a certaine signe, that every one may know whose work it is.

For which end Carriers wear the liverie of their master, or city, that it may be known whom they serve and from whence they travell, that thereby they may goe the safer.

So every Souldier wears a marke, or badge, as colours, black, white, yellow, green, blew, or red, &c. that he may be distinguished from the enemie. Hence it may bee known that this is _Cesars_ souldier, that the _Kings_, this an _Italian_, this a _French_ souldier, &c.

These are signes which belong to order, or office, of which many more may bee reckoned up. But yet because wee have intended to describe the signes of naturall, and supernaturall things, wee shal not fill up this booke with other signes.

As concerning those signes, which Man makes, which doe not only respect order, office, or name, but conduce to the knowing of his knowledge, age, dignity, degree, &c. You must know concerning Money, that every kind thereof hath its peculiar triall, and marke, by which it is known, how much it is valued at, who is the Master of it, and in what place it is usually currant. Hence is that _German_ Proverb, Money is no where more in request then where it was coined.

The same also is to bee understood of things that are looked upon and examined by men sworn and appointed for that purpose, before they bee signed: as Cloth which is marked with peculiar marks, by which it may be known, that in examining they were found good, and proved. Why is a seal put upon Letters, but that there is a certain bond, which it is lawfull for no man to violate? For a seal is a confirmation of Letters, whence they are of all men accounted ratified. Without a seale an Acquitance is void, and of no force.

After the same manner many things are marked with few letters, names, or words, as books, which being writ upon the outside but with one word, doe presently shew what is contained within.

The same rule also there is for glasses and boxes in Apothecaries shops, all which are discerned by peculiar names, or papers put upon them. Unlesse that were done, who could discern so many Waters, Liquors, Syrups, Oyles, Powders, Seeds, Unguents, &c. and all simples? After the same manner doth the Alchymist in his Elabatorie mark with names, and papers all Waters, Liquors, Spirits, Oyles, Flegms, Crocus, Alcali, and all species, that thereby hee may when there is occasion make use of any of them, and know them: without the help of which his memory could never bear them.

So also may all houses and buildings bee marked with numbers or figures, that the age of every one of them by the first sight of the number may presently be known.

These and other things that are marked I was willing to shew to you, that these being comprehended, I might bee the better understood by you in the rest, and so the signification of every thing might bee the more plain, and clear.

_Of the Monstrous Signes of Men._

[Sidenote: Divers monstrous signes or Markes.]

[Sidenote: What monstrous signes shew.]

Many men are brought forth deformed with monstrous marks, or signes: so one abounds with one finger, or Toe, another wants one. The fingers of some grow all together in the mothers womb. Another hath a wry foot, arm, or neck, &c. and brings it with him out of the womb. Another hath a bunch in his back: so also, are Hermaphrodites born, _i.e._ they which are both Male, and Female, and have the members both of Man, and Woman, or else want both. I have observed many of these monstrous signs, as well in Males, as in Females, all which are to bee accounted for monstrous signes of secret evil ascendents. Whence that proverb is made good; The more crooked, the more wicked: Lame members, lame deeds. For they are signes of vices, seldome signifying any good.

As the Executioner marks his sons with infamous markes: so the evil Ascendents impresse upon their yong, supernatural mischievous marks, that they may bee the better taken heed of, which shew some marks in their forehead, cheeks, ears, fingers, hands, eyes, tongues, &c. being short, or cutted. Every one of these infamous signes denotes a peculiar vice. So a mark burnt upon the face of a Woman, or the cutting off her ears, for the most part signifies theft: the cutting off the fingers, cheating Dicers: the cutting off the hand, breakers of the peace: the cutting off two of the fingers perjured: the pulling out of the eye, cunning, and subtile villains: the cutting out of the tongue, blasphemers, slanderers, &c. So also you may know them that deny the Christian Religion by a crosse burnt in the soles of their feet, because _viz._ they have denyed their Redeemer.

But that passing by these we may proceed to the monstrous signs of Malignants ascending, you must know, that all monstrous signes do not arise from an Ascendent only, but oftentimes also from the stars of Mens minds, which continually and every moment ascend, and descend with the fancy, estimation, or imagination, no otherwise then in the superiour firmament. Hence either from fear, or terrour of breeding; Women, many monsters, or children marked with monstrous signes in the womb, are borne. The primary cause of these is fear, terror, appetite from which is raised the imagination. If a woman with child begin to imagine, then her heaven by its motion is carryed round, no otherwise then the superiour firmament every moment, with Ascendents, or risings, or Settings. For according to the example of the greater firmament, the stars of the Microcosme also are moved by Imagination, untill there be an assault, whereby the stars of the Imagination convey an influence, and impression upon the Woman that is breeding, just as if anyone should impresse a seale, or stamp money. Whence these signes, and geniall marks are called Impressions of inferiour stars, of which many Philosophers have wrote many things, and men have endeavoured much to give a full, and rationall account of, which could never yet bee done. Yet they doe adhere, and are impressed on the infants, as the stars of the Mother, whether frequent or violent, doe rest upon the Infants, or the Mothers longing is not satisfied: For if the Mother long for this, or that meat, and cannot have it, the starres are suffocated as it were in themselves, and dye: And that longing doth follow the infant all its life time, that it can never bee well satisfied. The like reason is there of other things, of which we shall not hear Discourse any further.

_Of the Astrall Signes of Physiognomy in Man._

[Sidenote: The Originall of Physiognomie.]

The signes of Physiognomy receive their original from the superior stars; this art of Physiognomy was greatly esteemed of by our Ancestors, and especially by Heathens, Tartars, and Turks, &c. and other people, amongst whom it was the custome to sel men for slaves, and it is not yet altogether laid aside amongst Christians. Yet together with it many errors crept in, not yet taken notice of by any, whilest every blockish ignorant fellow would take upon him without any manner of judgement to judge of any one. Where it is worthy of admiration that those erours should never bee taken notice of from the workes, deeds, and abilities of the men.

Now if any one shall in this place argue against us, saying, that the signes of Physiognomy are from the stars, and that the stars have no power to compell any one or stir him up; he indeed doth not speak amisse: but yet there is some difference in it which must be taken notice of, because the stars compell some, and others they doe not compell.

[Sidenote: Man is the Lord of all other Creatures.]

[Sidenote: How a man may withdrawe him selfe from one star, and bring him selfe under another.]