Part 2

The searchers of nature ought to be such as nature her selfe is, true, plaine, patient, constant, &c. and that which is chiefest of all, religious, fearing God, not injurious to their neighbour. Then let them diligently consider, whether their purpose be agreeable to nature; whether it be possible, let them learne by cleare examples, _viz._ Out of what things any thing may be made, how, and in what vessell nature workes. For if thou wilt doe any thing plainly, as nature her selfe doth doe it, follow nature; but if thou wilt attempt to doe a thing better then nature hath done it, consider well in what, and by what it is bettered, and let it alwaies be done in its owne like. As for example, if thou desirest to exalt a metall in vertue (which is our intention) further then nature hath done; thou must take a metalline nature both in male and female, or else thou shalt effect nothing. For if thou dost purpose to make a metall out of hearbs, thou shalt labour in paine, as also thou shalt not bring forth wood out of a dog, or any other beast.

_THE SECOND TREATISE._

_Of the operation of Nature in our intention, and in Sperme._

I said even now that nature was true, but one, every where seene, constant, and is knowne by the things which are brought forth, as woods, hearbs, and the like. I said also that the searcher of nature must be true, simple hearted, patient, constant, giving his minde but to one thing alone, &c. Now we must begin to treat of the acting of Nature. As nature is in the will of God, and God created her, or put her upon every imagination; so nature made her selfe a seed, (_i_) her will, and pleasure in the Elements. She indeed is but one, and yet brings forth divers things; but workes nothing without a sperme: Nature workes whatsoever the sperme pleaseth, for it is as it were an instrument of some Artificer. The sperme therefore of every thing is better, and more advantagious to the Artificer, then nature her selfe. For by nature without seed, you shall doe as much as a Goldsmith shall without fire, gold, or silver, or a husbandman without corne, or seed. If thou hast the sperme, nature is presently at hand, whether it be to bad, or good. She workes in sperme, as God doth in the free will of man: and that is a great mysterie, because nature obeyes the sperme, not by compulsion, but voluntarily; even as God suffers all things, which man wills, not by constraint, but out of his owne free pleasure: Therefore he gave man free will whether to bad, or to good. The sperme therefore is the Elixir of every thing, or Quintessence, or the most perfect decoction, or digestion of a thing, or the Balsome of Sulphur, which is the same as the Radicall moisture in metalls. There might truely be made a large discourse of this sperme; but we shall onely keep to that which makes for our purpose in the Chymicall Art. Foure Elements beget a sperme through the will, and pleasure of God, and imagination of nature: for as the sperme of man hath its center, or vessell of its seede in the kidnies; so the foure Elements by their never ceasing motion (every one according to its quality) cast forth a sperme into the Center of the earth, where it is digested, and by motion sent abroad. Now the Center of the earth is a certaine empty place, where nothing can rest. The foure Elements send forth their qualities into excentrall parts of the earth, or into the circumference of the Center. As a man sends forth his seed into the entrance of the wombe of the woman; in which place nothing of the seed remaines, but after the wombe hath received a due proportion, casts out the rest: so also it comes to passe in the Center of the earth, that the magnetick vertue of the part of any place drawes to it selfe any thing that is convenient for its selfe, for the bringing forth of any thing; the residue is cast forth into stones, and other excrements. For all things have their originall from this fountaine, neither hath any thing in the world any beginning but by this fountaine. As for example; let there be set a vessell of water upon a smooth even table, and be placed in the middle thereof, and round about let there be laid divers things, and divers colours, also salt, and every one apart: then let the water be powred forth into the middle; and you shall see that water to runne abroad here and there, and when one streame is come to the red colour, it is made red by it, if to the salt, it takes from it the taste of the salt, and so of the rest. For the water doth not change the place, but the diversity of the place changeth the water. In like manner the seed, or sperme being by the foure Elements cast forth from the center into the circumference, passeth through divers places; and according to the nature of the place, it makes things: If it comes to a pure place of earth, and water, a pure thing is made. The seed, and sperme of all things is but one, and yet it produceth divers things, as is evident by the following example. The seed of a man is a noble seed, and was created, and ordained for the generation of man onely; yet nevertheless if a man doe abuse it, as is in his free will to doe, there is borne an abortive. For if a man contrary to Gods most expresse command should couple with a cow, or any other beast, the beast would presently conceive the seed of the man, because nature is but one; and then there would not be borne a man, but a beast, and an Abortive; because the seed did not find a place sutable to it self. By such an inhumane, & detestable copulation of men with beasts there would be brought forth divers beasts, like unto men. For so it is, if the sperme goes into the center, there is made that which should be made there; but when it is come into any other place, and hath conceived, it changeth its forme no more. Now whilest the sperme is yet in the center, there may as easily be brought forth a tree, as a metall from the sperme, and as soone an hearbe, as a stone, and one more pretious then another, according to the purity of the place: But how the Elements beget a sperme is in the next place to be treated of, and it is done thus: The Elements are foure: two are heavy and two are light, two dry, and two moist, but one which is most dry, and another which is most moist, are males, and females &c. Every one of these of it selfe is most apt to produce things like unto it selfe in its owne sphere, and so it pleased God it should be: These foure never are at rest, but are alwaies acting one upon another; and every one by it selfe sendeth forth his owns thinness, and subtlety, and they all meet in the center: now in the center is the Archeus, the servant of nature, which mixeth those spermes, and sends them forth. And how that is done is to be seene more fully in the Epilogue of the 12 treatises.

_THE THIRD TREATISE._

_Of the true first matter of Metalls._

The first matter of Metalls is twofold, but the one cannot make a metall without the other. The first and principall is the humidity of the aire mixed with heat; and this the Philosophers called Mercury, which is governed by the beams of the Sunne, and Moon in the Philosophicall sea: the second is the dry heat of the earth, which they called Sulphur. But because all true Philosophers chiefly concealed this, wee will a little more cleerly explain it; especially the weight or poise, which being unknown, all things are spoiled. Thence it is, that many bring forth an abortive out of that which is good; for there bee some that take the whole body for the matter, or seed, or sperme; and some that take a piece, and all these go beside the right way. As for example, if any one should take the foot of a man, and the hand of a woman, and would by mixing these two together make a man, it were not possible to be done. For there is in every body a Center, and a place or the point of the seed or sperme, and is alwaies the 8200^{th.} part, yea even in every wheat corne; and this cannot bee otherwise. For not the whole corne, or body is turned into seed, but only a spark, or some certain small necessary part in the body, which is preserved by its body from all excessive heat and cold. If thou hast eares, or any sense, mark well what is here said, and thou shalt be safe, and out of the number not only of those who are ignorant of the place of the sperm, and endeavour to convert the whole corn into seed; but also of them all, who are employed in the fruitlesse dissolution of metalls, and are desirous to dissolve the whole of metalls, that afterwards by their mutuall commixtion they may make a new metall. But these men, if they considered the processe of Nature, should see that the case is far otherwise; for there is no metall so pure, which hath not its impurities, yet one more, or fewer then another. But thou, friendly Reader, shalt observe the first point of nature, as is abovesaid, and thou hast enough: but take this caution along with thee; that thou dost not seek for this point in the metalls of the vulgar, in which it is not. For these metalls, especially the gold of the vulgar, are dead, but ours are living, full of spirit, and these wholly must be taken: for know, that the life of metalls is fire whilst they are yet in their mines; and their death is the fire, _viz._ of melting. Now the first matter of metals is a certaine humidity mixed with warm aire, and it resembles fat water, sticking to every thing pure, or impure, but in one place more abundantly then in another, by reason the earth is more open, and porous in one place then in another, having also an attractive power. It comes forth into the light somtimes by it self, with some kind of covering, especially in such places where there was nothing that it could well stick to; it is known thus, because every thing is compounded of 3 principles: but in reference to the matter of metalls is but one, without any conjunction to any thing, excepting to its covering or shadow, _viz._ sulphur, &c.

_THE FOURTH TREATISE._

_How Metals are generated in the bowells of the earth._

Metalls are brought forth in this manner. After the foure Elements have sent forth their vertues into the center of the earth, the Archeus by way of distillation sends them up unto the superficies of the earth, by vertue of the heat of its perpetuall motion: for the earth is porous, and this wind by distilling through the pores of the earth, is resolved into water, out of which all things are made. Therefore let the sons of wisdome know, that the sperm of metalls doth not differ from the sperm of all things, _viz._ the moist vapour: therefore in vain do Artists look after the reducing of metalls into their first matter, which is only a vapour. The Philosophers meant not such a first matter, but only the second matter, as _Bernardus Trevisanus_ learnedly discusseth it, though not so cleerly, because hee speaks of the foure Elements, but yet hee did say as much, but he spake only to the sons of Art. But _I_, that I might the more cleerly open the Theorie, would have all be admonished here to take heed how they give way to so many solutions, so many circulations, so many calcinations, and reiterations of the same; for in vain is that sought for in a hard thing, when as the thing is soft of it self, and every where to be had. Let not the first, but the second matter only be sought after, _viz._ that, which as soon as it is conceived, cannot be changed into another form. But if thou inquirest how a metall may bee reduced into such a matter, in that I keep close to the intention of the Philosophers: This thing only above all the rest I desire, that the sons of Art would understand the sense, and not the letter of writings, and where nature doth end, _viz._ in metallick bodies, which in our eyes seem to be perfect, there must Art begin. But to return to my purpose, (for my intention is not here to speak of the stone only) let us now treate of the matter of metalls. A little before I said, that all things were made of the liquid aire, or the vapour, which the Elements by a perpetuall motion distill into the bowells of the earth; and then the Archeus of Nature takes and sublimes it through the pores, and according to its discretion distributes it to every place (as we have declared in the foregoing treatises) so from the variety of places proceeds the variety of things. There be some that suppose Saturne to have one kind of seed, and Gold another, and so all the rest of the metalls. But these are foolish fancies; there is but one only seed, the same is found in Saturne which is in Gold, the same in Silver which is in Iron; but the place of the earth is divers, if thou understandest me aright, although in Silver nature sooner hath done its work, then in Gold, and so of the rest. For when that vapour is sublimed from the center of the earth, it passeth through places either cold, or hot: If therefore it passeth through places that are hot, and pure, where the fatnesse of Sulphur sticks to the walls; I say that vapour which the Philosophers have called the Mercury of Philosophers applyes it self to, and is joined to that fatnesse, which then it sublimes with it self; and then becomes an unctuosity, and leaving the name of a Vapour, is called by the name of Fatnesse; which afterward coming by sublimation unto other places, which the foregoing vapour hath cleansed, where the earth is subtill, pure, and moist, fills the pores thereof, and is joined to it, and so it is made Gold; but if that fatnesse come to impure, and cold places, it is made Lead; but if the earth bee cold and pure, and mixed with sulphur, it is made Copper, &c. For by how much more a place is depurated, or clensed, by so much the more excellent it makes the metalls: for wee must know, that that vapour goes out continually from the center to the superficies, and cleanseth those places through which it passeth. Thence it comes to passe, that now there may bee found Mines in those places where a thousand yeers agoe were none; for in its passage it alwaies subtilizeth that which is crude and impure, carrying it by degrees with it: And this is the reiteration, and circution of nature; it is so long sublimed in producing new things, untill the place be very well purified; and by how much the more it is purified, by so much the nobler things it brings forth. Now in the winter when the air is cold, binding fast the earth, that unctuous vapour is congealed, which afterward when the spring returns, is mixed together with earth, and water, and so becomes a Magnesia, drawing to it self the Mercury of air, like unto it selfe, and gives life to all things through the concurrence of the beams of the Sun, Moon and Stars, and so it brings forth grass, flowers, and such like things. For Nature is not one moment of time idle. Now Metalls are thus made, the earth by long distillation is purified, then they are generated by the accesse, or coming thither of the fatnesse: they are brought forth no other way, as is the foolish opinion of some that mis-interpret the writings of Philosophers.

_THE FIFTH TREATISE._

_Of the generation of all kinds of Stones._

The matter of Stones is the same as of other things; and according to the purity of places they are made in this manner. When the four Elements distill their vapour into the center of the earth; and the Archeus of nature sends forth the same, and sublimes it; this whilst it passeth through places, and the pores of the earth, takes along with it self all the impurity of the earth unto the very superficies, which afterward the air congeals (for what the pure air makes, the crude aire congeals, because aire hath ingresse into aire, and they join themselves together, for nature is delighted in nature:) and so are made rocks, and stony mountains, according to great and little pores. And by how much the greater are the pores of the earth, by so much the better is the place purified. Since therefore by such a breathing place or vent, a greater heat, and a greater quantity of water passeth, therefore the sooner is the earth depurated: and so afterward in those places metalls are more easily brought forth. Even so very experience testifies, that gold cannot be got, or found any where but in mountains, and seldome or never in plain, and levell ground: for most commonly such places are moist, not with the vapour, but with Elementary water, which drawes to it self that vapour, and so they embrace one another, as that they can hardly be separated; afterwards the sun of the heavens digesting them, makes that fat clay which the Potters use. But in places where there is grosse sand, and whither the vapour doth not bring with it that fatnesse, or sulphur, it brings forth herbs and grasse in Meadows. There be other kind of stones, which are called precious stones, as the Diamond, Rubies, Emerald, and such like gems as these, all which are generated after this manner. When the vapour of Nature is sublimed by it selfe, without being joined to the fatnesse of sulphur, and comes to a place of pure salt water, there are made Diamonds; and this is in cold places, whither that fatnesse cannot come, because that fatness would hinder the making of these stones. For wee must know, that the spirit of water is sublimed easily, and that with a small heat; but oil, and fatnesse cannot be carryed up but with a great heat, and that also into hot places; for when it is come from the center, if it meet with any little cold, it is congealed, and is at a stand, but the vapour ascends to its due places, and in pure water is congealed into stones by grains. But how colours are made in gems; wee must know that they are made by reason of the sulphur in this manner: if the fatnesse of the sulphur be congealed, then by that perpetuall motion, the spirit of the water passing through, it digests and purifies it by virtue of the salt, untill it bee coloured with a digested heate, red or white, which colour tending toward a further perfection, is carryed up by that spirit, because it is subtilized and made thin by so many reiterated distillations; the spirit afterward hath a power to enter into imperfect things, and so brings in a colour to them, which afterward is joined to that water, being then in part congealed, and so fills up the pores thereof, and is fixed with it, with an inseparable fixation. For all water is congealed with heat, if it be without spirit, & congeled with cold, if it hath a spirit; but he that knows how to congeal water with heat, & to join a spirit with it, shall certainly find out a thing more pretious then gold, and every thing else. Let him therefore cause that the spirit be separated from the water, that it may putrifie, and bee like a graine. Afterwards the feces being cast away, let him reduce and bring back the spirit again from the deep into water, and make them be joined together again: for that conjunction will generate a branch of an unlike shape to its parents.

_THE SIXTH TREATISE._

_Of the second matter, and putrefaction of things._