Part 2

The wordes of the secrets of _Hermes_, which were written in a Smaragdine Table, and found betweene his hands in an obscure vaute, wherin his body lay buried. It is true without leasing, certain and most true. That which is beneath is like that which is aboue: & that which is aboue, is like that which is beneath, to worke the miracles of one thing. And as all things haue proceeded from one, by the meditatiõ of one, so all things haue sprung from this one thing by adaptation. His father is the sun, his mother is the moone, the wind bore it in hir belly. The earth is his nurse. The father of all the telesme of this world is here. His force and power is perfect, if it be turned into earth. Thou shalt seperate the earth from the fire, the thinne from the thicke, and that gently with great discretion. It ascendeth from the Earth into Heauen: and and againe it discendeth into the earth, and receiueth the power of the superiours and inferiours: so shalt thou haue the glorie of the whole worlde. All obscuritie therefore shall flie away from thee. This is the mightie power of all power, for it shal ouercome euery subtile thing, and pearce through euery solide thing. So was the worlde created. Here shall be maruailous adabtations, whereof this is the meane. Therefore am I called _Hermes Trismegistus_, or the thrice great Interpreter: hauing three parts of the Philosophy of the whole world. That which I haue spoken of the operation of the Sunne, is finished.

_Here endeth the Table of Hermes._

A briefe Commentarie of Hortulanus the Philosopher, vpon the Smaragdine Table of _Hermes_ of _Alchimy_.

_The praier of Hortulanus._

Laude, honour, power and glorie, be giuen to thee, O Almightie Lorde God, with thy beloued sonne, our Lord Iesus Christ, and the holy Ghost, the comforter. O holy Trinitie, that art the onely one God, perfect man, I giue thee thankes that hauing the knowledge of the transitorie things of this worlde (least I should bee prouoked with the pleasures thereof) of thy abundant mercie thou hast taken mee from it. But forsomuch as I haue knowne manie deceiued in this art, that haue not gone the right way, let it please thee, O Lord my God, that by the knowledge which thou hast giuen mee, I may bring my deare friends frõ error, that when they shal perceiue the truth, they may praise thy holy and glorious name, which is blessed for euer.

Amen.

_The Preface._

I _Hortulanus_, so called for the Gardens bordering vpon the sea coast, wrapped in a Iacobin skinne, vnworthy to be called a Disciple of Philosophie, moued with the loue of my welbeloued, doo intend to make a true declaration of the words of _Hermes_, the Father of Philosophers, whose words, though that they be dark and obscure, yet haue I truely expounded the whole operation and practise of the worke: for the obscuritie of the Philosophers in their speeches, dooth nothing preuaile, where the doctrine of the holy spirit worketh.

CHAP. I.

_That the Art of Alchimy is true and certaine._

THe Philosopher saith. _It is true_, to wit, that the Arte of _Alchimie_ is giuen vnto vs. _Without leasing_. This hee saith in detestation of them that affirme this Art to bee lying, that is, false. _It is certaine_, that is prooued. For whatsoeuer is prooued, is most certaine, _And most true_. For most true golde is ingendred by Art: and he saith most true, in the superlatiue degree, because the golde ingendred by this Art, excelleth all naturall gold in all proprieties, both medicinall and others.

CHAP. II.

_That the Stone must be diuided into two parts._

Consequentlie, he toucheth the operation of the stone, saying: _That which is beneath, is as that which is aboue_. And this he sayth, because the stone is diuided into two principall parts by Art: Into the superiour part, that ascendeth vp, and into the inferiour part, which remaineth beneath fixe and cleare: and yet these two parts agree in vertue: and therefore hee sayeth, _That which is aboue, is like that which is beneath_. And this diuision is necessarie, _To perpetrate the myracles of one thing_, to wit, of the Stone: because the inferiour part is the Earth, which is called the Nurse, and Ferment: and the superiour part is the _Soule_, which quickeneth the whole Stone, and raiseth it vp. Wherefore separation made, and coniunction celebrated, manie myracles are effected in the secret worke of nature.

CHAP. III.

_That the Stone hath in it the foure Elements._

_And as all things haue proceeded from one, by the meditation of one._ Heere giueth hee an example, saying: as all things came from one, to wit, a confused Globe, or masse, by meditation, that is the cogitation and creation of one, that is the omnipotent God: _So all things haue sprung_, that is, come out _from this one thing_ that is, one confused lumpe, _by Adaptation_, that is by the sole commaũdement of God, and miracle. So our Stone is borne, and come out of one confused masse, containing in it the foure Elements, which is created of God, and by his sole miracle our stone is borne.

CHAP. IIII.

_That the Stone hath Father and Mother, to wit, the Sunne and Moone._

And as wee see, that one liuing creature begetteth more liuing creatures like vnto it selfe: so artificially golde engendereth golde, by vertue of multiplication of the foresaid stone. It followeth therefore, the Sunne is his father, that is, Philosophers Gold. And as in euerie naturall generation, there must be a fit and conuenient receptacle, with a certaine consonancie of similitude to the father: so likewise in this artificiall generation, it is requisite that the Sunne haue a fitte and consonaunt receptacle for his seede and tincture: and this is Philosophers siluer. And therefore it followes, the Moone is his mother.

CHAP. V.

_That the coniunction of the parts of the stone is called Conception._

THe which two, when they haue mutuallie entertained each other in the coniunction of the Stone, the Stone conceiueth in the bellie of the winde: and this is it which afterwarde he sayeth: _The winde carried it in his bellie_. It is plaine, that the winde is the ayre, and the ayre is the life, and the life is the Soule. And I haue already spoken of the soule, that it quickneth the whole stone. And so it behoueth, that the wind should carry and recarry the whole stone, and bring forth the masterie: and then it followeth, that it must receiue nourishment of his nurse, that is the earth: and therefore the Philosopher saith, _The earth is his Nurse_: because that as the infant without receiuing food frõ his nurse, shuld neuer come to yeres: so likewise our stone without the firmentation of his earth, should neuer be brought to effect: which said firmament, is called nourishment. For so it is begotten of one Father, with the coniunction of the Mother. _Things_, that is, sonnes like to the Father, if they want long decoction, shalbe like to the Mother in whitenesse, and retaine the Fathers weight.

CHAP. VI.

_That the Stone is perfect, if the Soule be fixt in the bodie._

It followeth afterward: _The father of all the Telesme of the whole worlde is here_: that is in the worke of the stone is a finall way. And note, that the Philosopher calleth the worke, the Father of all the Telesme: that is, of all secret, or of all treasure _of the whole worlde_: that is, of euery stone found in the world, _is here_. As if he should say, Behold I shew it thee. Afterward the Philosopher saith, _Wilt thou that I teach thee to knowe when the vertue of the Stone is perfect and compleate_? to wit, when it is conuerted into his earth: and therefore he saith, _His power is entire_, that is, compleate and perfect, _if it be turned into earth_: that is, if the Soule of the stone (whereof wee haue made mention before: which Soule may be called the winde or ayre, wherein consisteth the whole life and vertue of the stone) be conuerted into the earth, to wit of the stone, and fixed: so that the whole substance of the Stone be so with his nurse, to wit earth, that the whole Stone be turned into ferment. As in making of bread, a little leauen nourisheth and fermenteth a great deale of Paste: so will the Philosopher that our stone bee so fermented, that it may bee ferment to the multiplication of the stone.

CHAP. VII.

_Of the mundification and cleansing of the stone._

Consequently, hee teacheth how the Stone ought to bee multiplied: but first he setteth downe the mundification of the stone, and the separation of the parts: saying, _Thou shalt separate the earth from the fire, the thinne from the thicke, and that gently with great discretion_. Gently, that is by little, and little, not violently, but wisely, to witte, in Philosophicall doung. _Thou shalt separate_, that is, dissolue: for dissolution is the separation of partes. _The earth from the fire, the thinne from the thicke_: that is, the lees and dregges, from the fire, the ayre, the water, and the whole substaunce of the Stone, so that the Stone may remaine most pure without all filth.

CHAP. VIII.

_That the vnfixed part of the Stone should exceed the fixed, and lift it vp._

The Stone thus prepared, is made fit for multiplication. And now hee setteth downe his multiplication ct easie liquefaction, with a vertue to pierce as well into hard bodies, as soft, saying: _It ascendeth from the earth into heauen, and again it descendeth into the earth_. Here we must diligẽtly note, that although our stone bee diuided in the first operation into foure partes, which are the foure Elements: notwithstanding, as wee haue alreadie saide, there are two principall parts of it. One which ascendeth vpward, and is called vnfixed, and an other which remaineth below fixed, which is called earth, or firmamẽt, which nourisheth and firmenteth the whole stone, as we haue already said. But of the vnfixed part we must haue a great quantity, and giue it to the stone (which is made most clean without all filth) so often by masterie that the whole stone be caried vpward, sublimating & subtiliating. And this is it which the Philosopher saith: _It ascendeth from the earth into the heauen_.

CHAP. IX.

_How the volatile Stone may againe be fixed._

After all these things, this stone thus exalted, must be incerated with the Oyle that was extracted from it in the first operation, being called the water of the stone: and so often boyle it by sublimation, till by vertue of the firmentation of the earth exalted with it, the whole stone doo againe descende from heauen into the earth, and remaine fixed and flowing. And this is it which the Philosopher sayth: _It descendeth agayne into the earth, and so receyueth the vertue of the superiours by sublimation, and of the inferiours, by descension_: that is, that which is corporall, is made spirituall by sublimation, and that which is spirituall, is made corporall by descension.

CHAP. X.

_Of the fruit of the Art, and efficacie of the Stone._

_So shalt thou haue the glorie of the whole worlde._ That is, this stone thus compounded, thou shalt possesse the glorie of this world. _Therefore all obscuritie shall flie from thee_: that is, all want and sicknesse, because the stone thus made, cureth euerie disease. _Here is the mightie power of all power._ For there is no comparison of other powers of this world, to the power of the stone. _For it shall ouercome euery subtil thing, and shall pearce through euery solide thing._ It shall ouercome, that is, by ouercomming, it shall conuert quicke _Mercury_, that is subtile, congealing it: and it shall pearce through other hard, solide, and compact bodies.

CHAP. XI.

_That this worke imitateth the Creation of the worlde._

He giueth vs also an example of the composition of his Stone, saying, _So was the world created_. That is, like as the world was created, so is our stone composed. For in the beginning, the whole world and all that is therein, was a confused Masse or Chaos (as is aboue saide) but afterward by the workemanship of the soueraigne Creator, this masse was diuided into the foure elements, wonderfully separated and rectified, through which separation, diuers things were created: so likewise may diuers things bee made by ordering our worke, through the separation of the diuers elemẽts frõ diuers bodies. _Here shal be wonderfull adaptations_: that is, If thou shalt separate the elements, there shall be admirable compositions, fitte for our worke in the composition of our Stone, by the elements rectified: _Wherof_, to wit, of which wonderfull things fit for this: _the meanes_, to wit, to proceede by, _is here_.

CHAP. XII.

_An enigmaticall insinuation what the matter of the Stone shoulde be._

_Therefore am I called Hermes Trismegistus._ Now that he hath declared the composition of the Stone, he teacheth vs after a secret maner, wherof the Stone is made: first naming himselfe, to the ende that his schollers (who should hereafter attaine to this science) might haue his name in continuall remembrance: and then hee toucheth the matter saying: _Hauing three parts of the Philosophie of the whole world_: because that whatsoeuer is in the worlde, hauing matter & forme, is compounded of the foure Elements: hence is it, that there are so infinite parts of the world, all which he diuideth into three principall partes, Minerall, Vegetable, & Animall: of which iointly, or seuerally, hee had the true knowledge in the worke of the Sunne: for which cause hee saith, _Hauing three parts of the Philosophie of the whole world_, which parts are contained in one Stone, to wit, Philosophers Mercurie.

CHAP. XIII.

_Why the Stone is said to be perfect._

For this cause is the Stone saide to be perfect, because it hath in it the nature of Minerals, Vegetables, and Animals: for the stone is three, and one hauing foure natures, to wit, the foure elements, & three colours, black, white, and red. It is also called a graine of corne, which if it die not, remaineth without fruit: but if it doo die (as is aboue said) when it is ioyned in coniunction, it bringeth forth much fruite, the afore named operations being accomplished. Thus curteous reader, if thou know the operation of the Stone, I haue told thee the truth: but if thou art ignorãt thereof, I haue said nothing. _That which I haue spoken of the operation of the Sunne is finished_: that is, that which hath beene spoken of the operation of the stone, of the three colours, and foure natures existing and beeing in one onely thing, namely in the Philosophers Mercurie, is fulfilled.

_Thus endeth the Commentarie of_ Hortulanus, _vppon the Smaragdine table of_ Hermes, _the father of Philosophers_.

The Booke of the Secrets of Alchimie, composed by Galid the sonne of _Iazich_, translated out of Hebrew into Arabick, and out of _Arabick into Latine, and out of Latin into English_.

_The Preface of the difficultie of the Art._

Thankes be giuen to God the Creator of all things, who hath conducted vs, beautified vs, instructed vs, and giuen vs knowledge and vnderstanding: Except the Lorde should keepe and guide vs, wee should bee like vagabonds, without guide or teacher: yea, we shuld know nothing in the world, vnlesse he taught vs: that is, the beginning, and knowledge it selfe of all things, by his power and goodnes ouer his people. He directeth and instructeth whom he wil, and with mercie reduceth into the way of iustice: for hee hath sent his messengers into the darke places, and made plaine the wayes, and with his mercy replenished such as loue him. Know brother, that this our mastery and honourable office of the secret Stone, is a secret of the secrets of God, which hee hath concealed from his people, neither would he reueale it to any, saue to those, who like sonnes haue faythfully deserued it, knowing both his goodnesse and greatnesse: for to him that desireth a secret of God, this secret masterie is more necessary then any other. And those wise men who haue attained to the knowledge herof, haue concealed part therof, and part therof they haue reuealed: for so haue I found my wise predecessors agreeing in this point in their worthie bookes: wherby thou shalt knowe that my disciple _Musa_, (more honorable in my eies then all other) hath diligently studied their bookes, & labored much in the worke of the mastery, wherin he hath bin greatly troubled, & much perplexed, not knowing the natures of things belonging to this work: the explanation whereof, and direction wherein, he hath humbly begged at my handes: yet I would afford him no answere therin, nor determine it, but commaunded him to reade ouer the Philosophers bookes, & therin to seke y^t which he craued of me, & he going his way, read aboue a hundreth bookes, as hee found them euen the true and secret bookes of noble Philosophers: but in thẽ he could not find that which he desired: so he remained astonished, & almost distracted, though by the space of a yeare he continually sought it. If therfore my scholler _Musa_ (that hath deserued to be accoũted among y^e Philosophers) haue beene so doubtfull in the composition hereof, and that this hath hapned vnto him: what shall the ignorant and vnlearned doo, that vnderstandeth not the nature of things, nor is acquainted with their complections? But when I behelde this in my choysest and dearest disciple, moued with pitty and compassion toward him, or rather by the will and appointment of God, I made this book at the houre of my death, wherin I haue pretermitted many things, that my predecessors haue made mention of in their bookes: and againe, I haue touched some things which they concealed, & would by no meanes open & discouer: yea, I haue expounded and laide open certain things, that they haue hidden vnder dark & figuratiue speeches. And this my book I haue called the _Secrets of Alchimy_: in which I haue spoken of whatsoeuer is necessarie, to him that is studious of this Art or masterie, in a language befitting his sence & vnderstanding. And I haue named foure masteries far greater and better, thẽ other Philosophers haue done: of which number is Elixir, one Mineral, the other Animall: but the other two are minerals, and not the one Elixir: whose office is to washe that, which they call the bodies: and another is to make gold of Azot-viue, whose composition or generatiõ, is according to the generation or order of generation in the mynes, being in the heart and bowels of the earth. And these foure masteries or works, the Philosophers haue declared in their bookes of the composition of this mastery: but they want much: neyther would they shew the operation of it in their bookes: and though by chaunce he found it out, yet could hee not vnderstand it: so that hee found out nothing that was more troublesome to him. I wil therefore in this my booke declare it, together with the maner how to make it: but let him that will reade it, first learne Geometry, and her measures, that so he may rightly frame his furnaces, not passing a meane, either by excesse or defect: and withall, he must know the quantitie of his fire, and the forme of the vessell fit for his worke. Moreouer, lette him consider what is the ground-worke and beginning of the mastery, beeing to it, as the matrice is to liuing creatures, which are fashioned in the wombe, and therin receiue their createõ & nourishment: for if the thing of this mastery finde not that which is conuenient for it, the worke is marred, and the workmen shall not find that which they looke for, neither shal the thing it self be brought to the effect of generation: for where one cannot meete with the cause of generation, or the roote, and heate it selfe, it will fall out, that the labour shall be lost, and the worke nought worth. The like mischiefe will happen in respect of weight, which if it be not aright in the compound, the partes of the same nature, passing their boundes by augmentation, or diminution, the propertie of the compound is destroyed, & the effect therof voyd and without fruit, whereof I will giue you an example. Doo not you see that in Sope (with which cloathes are washed cleane and made white) there is this property if it be rightly made, by reason of equalitie, & one proportion, which participate in length and breadth? wherupon through this participation they agree, and then it appeareth, because it was truely made, and so the vertue which before lay hid, is nowe made known, which they cal a property, being the vertue of washing engendred in the compound: but when the grauity of the compound passeth his bounds, either by addition or diminution, y^e vertue itself breaketh the limits of equality, & becõmeth contrary, according to y^e distẽperãce of the cõpound. And this thou must vnderstãd to happen in the cõposition of our mastery.

CHAP. I.

Of the foure Masteries, or principall works of the Art, to wit, solution, congelation, _albification, and rubification_.