Of the many fascinating Arabic texts impinging on alchemy and science, I will only address a few here. All of them can be read, in my view, as commenting on Aristotle. Most extend Aristotle, some limit. In every case Aristotle is held in the highest esteem.
Khalid was from Damascus, son of the Caliph Yazid I, was one of the first Muslims to take an interest in alchemy, by about 665 A.D. He studied in Alexandria under the Christian scholar Morienus, who studied under Stephanos. Khalid directed the first translations of the Greek and Coptic philosophers.
In this document we have Khalid's summary of the core ideas of alchemy, and these are the ideas which become the core of alchemy as it is translated to the West in 1100 A.D.
CHAPTER XXII
OF THE DIFFICULTIES OF THIS ART
I. Thanks be given to God, the Creator of all things, who hath
made us, renewed us, taught us, and given us knowledge and
understanding; for except he should keep us, preserve us, and
direct us, we should wander out of the right way, as having no
Guide or Teacher: Nor can we know any thing in this World,
unless he teach us, who is the begining of all things, and the
Wisdom it self, his power and goodness, it is with which he
over-shadows his People.
II. He directs and instructs whom he pleases, and by His longsuffering,
and tender Mercies, brings them back into the way of
Righteousness. For he has sent his Angels (or Spirit) into the
dark places, and made plain the Ways, and with his loving
kindness replenishes such as love Him.
III. Know then my Brother, that this Magistery of our Secret
Stone and this Valuable Art, is a secret of the Secrets of God,
which he has hidden with his own People; not revealing it to
any, but to such who as Sons faithfully have deserved it, who
have known his Goodness and Almighty-ness.
IV. If you would request any Earthly thing at the Hand of God,
the Secret of this Magistery is more to be desired
—1—
than anything else. For the Wise Men who have perfected the
knowledge thereof, have not been wholly plain but speaking of
it, have partly concealed it, and partly revealed it; And in
this very thing, I have found the preceeding Philosophers to
agree, in all their so much valued Books.
V. Know therefore, that Musa, my own disciple, (more valuable
to me than any other) having diligently studied their Books, and
laboured much in the Work of this Magistery, was much perplexed,
not knowing the Natures of things belonging thereto: Whereupon
he humbly begged at my Hands, my Explanation thereof, and my
Directions therein.
VI. But I gave him no other Answer, Than that he should read
over the Philosopher’s Books, and therein to seek that which he
desired of me: Going his way, he read above an hundred Books of
the Secret of the Great Philosophers: but by them he could not
attain the knowledge of that Mystery which he desired, tho’
continually studying it for the space of a Year, for which
reason he was as one astonished and much troubled in mind.
VII. If then Musa my Scholar (who has deserved to be accounted
among the Philosophers) has thus failed in the knowledge of this
Mystery; what may be supposed from the Ignorant and Unlearned,
who understand not the Natures of things, nor apprehend whereof
they consist?
—2—
VIII. Now when I saw this in my most dear and chosen Disciple,
moved with Piety and Love to him, by the Will also and
Appointment of God, I wrote this my book near the time of my
Death, in which tho’ I have pretermitted many things which the
Philosophers before me have mentioned in their Books; yet have I
handled some things which they have concealed, and could not be
prevailed withal to reveal or to discover.
IX. Yea, I have explicated, and laid open certain things which
they hid under AEnigmaticaj. and dark Expressions; and this my
Book I have Named, The Secrets of Aichymie, for that I have
revealed in it, whatsoever is necessary to the knowledge of this
Learning in a Language befitting the matter, and to your sence
and understanding.
X. I have taught four Magisteries far greater and better than
the other Philosophers have done, of which number the One is a
Mineral Elixir, another Animal; the other two are Mineral
Elixirs; but not the one Mineral whose virtue is to wash,
cleanse, or purifie those things which they call the Bodies. And
another is to make Gold of Azot Vive; whose Composition or
Generation is according to the Natural Generation in the Mines,
or in the Heart and Bowels of the Earth.
XI. And these four Magisteries or Works, the Philosophers have
discoured of, in their Books of the Composition thereof, but
they are wanting in many things, nor would they
—3—
clearly show the Operation of it in their Books: ~nd when by
chance any one found it out, yet could he not thoroughly
understand it; than which nothing was more grievous to him.
XII. I will therefore in the Work declare it, together with the
way and the manner how to make it, but if you read me, learn to
understand Geometrical proportion, that so you may rightly frame
your Fornaces, not exceeding the mean, either in greatness or
finalness; with all you must understand the proportion of your
Fire, and the form of the Vessell fit for your work.
XIII. Also you must consider, what is the ground work and
beginning of the Magistery; which is as the Seed and Womb to the
Generation of Living Creatures, which are shaped in the Womb,
and therein receive their Fabrick, Increase and Nourishment. For
if the Prima Materia of our Magistery is not conveniently
managed, the Work will be spoiled and you will not find that
which you seek after, nor shall you bring your Work to
perfection.
XIV. For where the cause of Generation is wanting, or the root of
the matter, and heat itself, your labor will be lost, and the
Work come to nothing. The same also will happen, if you mistake
in the proportion or weight; for if that not be right, to wit,
the proportion of the parts compounding, the matter compounded
missing of its just temperature will be destroyed, and so you
shall reap no fruit, the which I will show you by an Example.
—4—
XV. See you not that in Soap, (with which Cloaths are washt
clean and white) that it has its virtue and property by reason
of the just proportion of its Ingredients, which spread
themselves in length and breadth, and because of which they
agree to the same end; by which it appears, that the Compositum
was truly made, and the power and efficacy which before lay hid,
(which is called Property) is now brought to light, which is the
quality of washing and cleaning in a proper Layer?
XVI. But should the ingredients have been put together without
proportion, being either too little or too much, the virtue and
efficacy of the Soap would be destroyed, nor would it any ways
answer the end desired; for that end of effect ariseth from the
just proportion and mixion of each
Ingredient: The same you must understand, to happen in the
Composition of our Magistery.
—5—
CHAPTER XXIII
OF THE FOUR PRINCIPAL OPERATIONS, SOLUTION,
CONGELATIONS ALBIFICATION AND RUBIFICATION
I. Beginning now to speak of the Great Work,which they call
Aichymie I will open the matter without concealing ought, or
keeping back anything, save that which is not fit to be
declared: We say then, that the great work contains four
Operations, viz., to Dissolve, to Congeal, to make White and to
make Red.
II. There are four quantities partakers together; of which two
are partakers between themselves; so also have the other two a
coherence between themselves. And either of these double
quantities, has another quantity partaker with them, which is
greater than these two.
III. I understand by these quantities, the quantities of the
Natures, and weight of the Medicines, which are in order
dissolved and congealed, wherein neither addition nor diminution
have any place. But these two, viz., Solution and ConGelation
are one Operation, and make but one Work, and that before
Composition, but afer; but after Composition those Operations be
divers.
IV. And this Solution and Congelation which we have spoke of,
are the solution of the Body, and the congelation of the Spirit,
which two, have indeed but one Operation; for the Spirits are
- 6 -
not congealed, except the Bodies be dissolved; as also the
bodies are not dissolved unless the Spirit be congealed. And
when the Soul and the Body are joyned together, each of them
works its Companion into its own likeness and property.
V. As for example. When Water is put to Earth, it strives to
dissolve the Earth, by its virtue, property, and moisture,
making it softer than it was before, bringing it to be like it
self, for the Water was more thin than the Earth. And thus does
the Soul work in the Body, and after the same manner is the
Water thickened with the Earth and becomes like the Earth in
thickness, for the Earth was more thick than the Water.
VI. Know also, that between the solution of the Body and the
congelation of the Spirit, there is no distance of time, nor
diversity of work, as though the one should be without the
other; as there is no difference of time in the conjunction of
the Earth and Water, that the one might be distinguished from
the other by its operation. But they have both one instant, and
one fact, and one and the same work performs both at once,
before Composition.
VII.I say, before Composition, lest he that should read my Book,
and hear the terms of Solution and Congelation, should suppose
it to be the Composition which the Philosophers treat of, which
would be a grand Error both in Work and Judgement: Because
Composition in this Work is a Conjunction or Marriage of the
congealed Spirit with the dissolved Body, which Conjunction is
made upon the fire.
—-7—
VIII. For heat is its nourishment, and the Soul forsakes not the
Body, neither is it otherwise knit unto it, than by the
alteration of both from their own virtues and properties, after
the Conversion of their Natures: and this is the solution and
congelation which the Philosophers first speak of.
IX. Which nevertheless they have absconded by their AEnigmatical.
Discourses, with dark and obscure Words, whereby they
alienate and estrange the minds of their Followers, from understanding
the Truth: whereof I will now give you the following
Examples.
X. Besmear the Leaf with Poyson, so shall you obtain the
beginning’ of the Stone, and the Operation thereof. Again, Work
upon the strong Bodies with one solution, till either of them
are reduced to subtility. Also, Except you bring the Bodies to
such a subtility that they may be impalpable, you shall not
obtain that you seek after. And, If you have not ground them,
repeat the Work till they be sufficiently ground and made
subtil, so shall you have your desire.
With a thousand such other like unintelligible, without a
particular demonstration thereof.
XI. And in like manner have they spoken of that Composition
which is after solution and congelation, Thus: Our Composition
is not perfect without Conjunction and Putrefaction. Again, You
must dissolve, congeal, separate, conjoyn, putrefie and
compound, because Composition is the beginning and very life of
the thing. These things who can understand without teachings?
—8—
XII. But ‘tis true that unless there be a compounding, the Stone
can never be brought to light: There must be a separation of the
parts of the Compound, which separation is in order also to a
Connunction. I tell you again, that the Spirit will not dwell
with the Body, nor enter into it, nor abide in it, until the
body be made subtil and thin as the Spirit is.
XIII. But when it is attenuated and made subtil, and has caste
off its thickness and grossness, and put on that thinness, has
forsaken its Coporeity, and become Spiritual; then shall it be
conjoyned with the subtil Spirits, and imbibe them, so that both
shall become one and the same thing, nor shall they for ever be
severed, but become like water mixt with water, which no man can
separate.
—9—
CHAPTER XXIV
OF THE LATTER TWO OPERATIONS, VIZ.,
ALBIFICATION AND RUBIFICATION
I. Suppose that of two like quantities which are in solution
and congelation, the larger is the Soul and the Lesser is the
Body: Add afterwards to the quantity which is the Soul, that
quantity which is in the Body, and it shall participate with the
first quantity in virtue only. Then working them as we have
wrought them, you will have your desire, and understand Euclid his
Line or Proportion.
II. Then take this quantity, weigh it exactly, and add to it as
much moisture as it will drink up, the weight of which we have
not determined; Then Work them as before, with the same
Operations of a first imbibing and subliming it: This Operation
is called Albification, and they name it Yarit, that is Silver or
White Lead.
III. When you have made this Compound white, add to it so much of
the Spirit, as will make half of the whole, and set it to
working, till it grows red, and then it will be of the colour of
Al-Sulfur (Cinnabar) which is very red, and the Philosophers have
likened it to Gold whose effects lead to that which the
Philosopher said to his Scholar Arda.
IV. We call the clay when it is white Yarit, that is Silver:
But when it is red, we name it Temeynch, that is Gold: Whiteness
is that which tinges Copper, and makes it Yarit: And it is
redness which tinges Yarit, ie, Silver and makes it Temeynch.
- 10 -
CHAPTER XXV
OF THE NATURE OF THINGS APPERTAINING TO THIS
WORK: OF DECOCTION, AND ITS EFFECTS
I. Know then that the Philosophers have called them by divers
names: Sometimes they call them Minerals, sometimes Animals,
sometimes Vegetables, sometimes Natures, for that they are
things natural: and others have called them by other names at
their Pleasures, or as they liked best.
II. But their Medicines are near to Natures, as the Philosophers
have taught in their Books; for that Nature comes nigh to
Nature, and Nature is like to Nature, Nature is joyned to
Nature, Nature is drowned in Nature, Nature makes Nature white,
and Nature makes Nature red.
III. And Corruption is in conjunction with Generation,
Generation is retained with Generation, and Generation
conquereth with Generation.
IV. Now for the performance of these things, the Philosophers
have in their Books taught us how to decoct, and how decoction
is to be made in the matter of our Magistery:
This is that which generates, and changes them from their
Substances and Colours, into other Substances and Colours.
V. If you err not in the begining you may happily attain the
end: But you ought to consider the seed of the Earth
—11—
whereon we live, how the heat of the Sun works in it, till the
Seed is impregnated with its influences and Virtues, and made to
spring, till it grows up to ripeness: This is the first change
or transmutation.
VI. After this, Men and other Creatures feed upon it; and
Nature, by the heat that is innate in Man, changes it again,
into Flesh, Blood and Bones.
VII. Now like to this is the Operation or Work of our Magistery,
the Seed whereof, (as the Philosophers say) is such, that its
progress and perfection consists in the fire, which is the cause
of its Life and Death.
VIII. Nor is there any thing which comes between the Body and
the Spirit, but the fire; nor is there any thing mingled
therewith, but the fire which brings the Magistery to its
perfection; this is the truth which I have told you, and I have
both seen and done it.
—12—
CHAPTER XXVI
OF SUBTILIZATION, SOLUTION, COAGULATION AND
COMMIXION OF THE STONE
I. Now except you subtilize the Body till it becomes water, it
will not corrupt and putrefie, nor can it congeal the Fugitive
Souls when the fire touches them; for the fire is that which by
its force and spirit congeals and unites them.
II. In like manner the Philosophers commanded to dissolve the
Bodies, to the end that the heat might enter into their Bowels,
or inward parts: So we return to dissolve these Bodies, and
congeal them after their solution, with that thing which comes
near to it, till all the things mixed together by an apt and fit
commixtion, in proportional quantities, are firmly conjoyned
together.
III. Wherefore we joyn Fire and Water, Earth and Air together,
mixing the thick with the thin, and the thin with the thick, so
as they may abide together, and their Natures may be changed the
one into the other, and made like, and one thing in the compound
which before were simple.
IV. Because that part which generates or ferments, bestows its
virtue upon the subtil and thin, which is the Air; for like
cleaves to its like, and is a part of the Generation, from
whence it receives power to move and ascend upwards.
—11—
V. Cold has power over the thick matter, because it has lost its
heat, and the water is gone out of it; and the driness appears
upon it. This moisture departs by ascending up; and the subtil
part of the Air has mingled it self with it, for that it is like
unto it, and of the same nature.
VI. Now when the thick body has lost its heat and moisture, and
that the cold and dryness has power over it; and that their
parts have mixed themselves, by being first divided, and that
there is no moisture left to joyn the parts divided, the parts
withdraw themselves.
VII. And then the part which is contrary to cold, by reason it
has continued, and sent its heat and decoction to the cold parts
of the Earth, having power over them, and exercising such
dominion over the coldness which was hidden in the said thick
Body; that, by virtue of its generative power, changes the thick
cold Body, and makes it become subtil and hot, and then strives
to dry it up again by its heat.
VIII. But afterwards, the subtil part, (which causes the Natures
to ascend) when it has lost its Occidental heat, and waxes cold,
then the Natures are changed, and become thick, and descend to the
center, where the earthly Natures are joyned together, which
were subtilized, and converted in their generation, and imbibed
in them.
—14—
IX. And so the moisture joyneth together the parts divided: But
the Earth labours to dry up that moisture, compassing it about,
and hindering it for going out; by means whereof, that which
before lay hid, does now appear; nor can the moisture be
separated, but is held fast, and firmly retained by dryness.
X. In like manner we see, that whatsoever is in the World is
held or retained by or with its contrary, as heat with cold, and
dryness with moisture: thus when each of them has besieged its
Companion, the thin is mixed with the thick, and those things
are made one substance, viz, their hot and moist Soul, and their
cold and dry Body, are united, and made one.
XI. Then it strives to dissolve and subtilize by its heat and
moisture, which is the Soul; and the Body labours to enclose,
and retain the hot and moist Soul in its cold and dry substance.
And in this manner is their Virtues and Properties altered and
changed from one thing to another.
XII. I have told you the Truth, which I have seen, and my own
self has done: And therefore I charge you to change or convert
the Natures from their Substances and Subtilties, with heat and
moisture, into their Substances and Colours. If you proceed
aright in this Work, you must not pass the bounds I have set you
in this Book.
-15-
CHAPTER XXVII
THE MANNER OF FIXATION OF THE SPIRIT, DECOCTION,
TRITURATION AND WASHING.
I. When the Body is mingled with moisture, and that the heat of
the fire meets therewith, the moisture is converted into the
Body, and dissolves it, and then the Spirit cannot go forth,
because it is imbibed with the Fire.
II. The Spirits are fugitive, so long as the Bodies are mixed
with them, and strive to resist the fire, its heat and flame,
and therefore these parts can scarcely agree without a good and
continual Operation, and a steadfast, permanent, and natural
heat.
III. For the nature of the Soul is to ascend upwards, where its
Center is; and he that is not able to joyn two or more divers
things together, whose Centers are divers, knows nothing of this
Work.
IV. But this must be done after the conversion of their
Natures, and change of their Substances, and matter, from their
natural Properties, which is difficult to find out.
V. Whoever therefore can convert or change the Soul into the
Body, and the Body into the Soul, and therewith mingle the
subtil and volatile Spirits, they shall be able to tinge any
Body.
-16-
VI. You must also understand, that Decoction, Contrition,
Cribation, Munidification, and Ablution, with Sweet Water, are
most necessary, to the Secret of our Magistery.
VII. And if you bestow pains herein, you may cleanse it purely;
for you must clear it from its blackness and darkness, which
appear in the Operation.
VIII. And you must subtilize the Body to the highest point of
Volatility and Subtility; and then mix therewith the Souls
dissolved, and the Spirits cleansed, and so digest and decoct,
to the perfection of the matter.
—17—
CHAPTER XXVIII
OF THE FIRE FIT FOR THIS WORK.
I. You must not be unacquainted with the strenght and proportion
of the fire, for the perfection or destruction of our Stone
depends thereupon: For Plato said, The fire gives profit to that
which is perfect, but brings hurt and destruction to that which
is Corrupt.
II. So that when its quantity or proportion shall be fit and
convenient, your Work will thrice prosper, and go on as it ought
to do: but if it exceed the measure, it shall without measure
corrupt and destroy it.
III. And for this cause it was requisite that the Philosophers
have instituted several proofs of the strength of their Fires;
that they might prevent and hinder their burning, and the hurt
of a violent heat.
IV. In Hermes it is said, I am afraid, Father, of the Enemy in my
house: To whom he made answer: Take the dog of CORASCENE, and
the bitch of ARMENIA, and joyn them together; so shall you have
a Dog of the colour of Heaven.
V. Dip him once in the Water of the Sea; so will he become thy
Friend, and defend thee from thine Enemy, and shall go a-long
with thee, and help thee, and defend thee where ever thou goest,
nor shall he ever forsake thee, but abide with thee forever.
-18-
VI. Now Hermes meant by the Dog and Bitch, such Powers or
Spirits as have power to preserve Bodies, from the hurt,
strength, or force of the Fire.
VII. And these things are Waters of Calces and Salts, the
Composition whereof is to be found in the Writings of the
Philosophers, who have discoursed of this Magistery; among whom,
some of them have named Sea—water, Virgins Milk, food of Birds,
and the like.
—19—
CHAPTER XXIX
OF THE SEPARATION OF THE ELEMENTS.
I. Afterwards take this precious Stone, (which the Philosophers
have named, yet hidden and concealed) put it into a Curcurbit
with its Alembick, and divide its Natures,viz. the four
Elements, the EARTH, WATER, AIR AND FIRE.
II. These are the Body and Soul, the Spirit and Tincture: when
you have divided the Water from the Earth, and the Air from the
Fire, keep each of them by themselves, and take that, which
descends to the bottom of the Glass, being the Faeces, and wash
it with a warm fire, till its blackness be gone, and its
thickness be vanished.
III. Then make it very white, causing the superfluous moisture
to fly away, for then it shall be changed and become a white
Caix, wherein there is no cloudy darkness, nor uncleanness, nor
contrariety.
IV. Afterwards return it back to the first Natures which
ascended from it, and purifie them likewise from uncleanness,
blackness and contrariety.
V. And reiterate these Works upon them so often, till they be
subtilized, purified, and made thin, which when you have done,
render up thanks and acknowledgments to the most Gracious God.
—20—
VI. Know then that this Work is but one, and it produceth one
Stone, into which Garib shall not enter, i.e.,any strange or
foreign thing. The Philosopher works with this, and therefrom
proceeds a Medicine which gives perfection.
VII. Nothing must be mingled herewith, either in part or whole:
and this Stone is to be found at all times, and in every place,
and about every Man; the search whereof is yet difficult to him
that seeks it, wheresoever he be.
VIII. This Stone is vile, black, and stinking; it costs
nothing; it must be taken alone, it is somewhat heavy, and is
called the Original of the World, because it rises up, like
things that bud forth; this is the manifestation and appearance
of it, to them that seek truly after it.
IX. Take it therefore, and work it as the Philosopher has told
you in the Book, where he speaks of it after this manner. Take
the Stone and no Stone, or that which is not a Stone, neither of
the nature of a Stone; it is a Stone whose Mine is in the top of
the Mountains.
X. By which the Philosopher understands Animals, or living
Creatures; whereupon he said, Son, go to the Mountains of India,
and to its Caves, and take thence precious Stones, which will
melt in the water, when they are put into it.
-21-
XI. This Water is that which is taken from other Mountains and
hollow places; they are Stones and no Stones, but we call them
so, for the resemblance they have to Stones.
XII. And you must know that the Roots of their Mines are in the
Air, and their Tops in the Earth; and they make a noise when
they are taken out of their places, and the noise is very great.
Make use of them very suddenly, for otherwise they will quickly
vanish away.
—22—
CHAPTER XXX
OF THE COMMIXION OF THE ELEMENTS WHICH WERE
SEPARATED.
I. Now you must begin to commix the Elements which is the
compass of the whole Work; there can be no cornmixtion without a
Marriage and putrefaction. The Marriage is to mingle the thin
with the thick: and Putrefaction is to rost, grind, water or
imbibe so long, till all be mixt together and become one, so
that there be no diversity in them, nor separation, as in water
mixed with water.
II. Then will the thick strive to retain the thin, and the Soul
shall strive with the fire, and endeavour to sustain it, then
shall the Spirit suffer it self to be swallowed up by the
Bodies, and be poured forth into them: which must needs be,
because the dissolved body, when it is cornmixed with the Soul,
is also commixed with every part thereof.
III. And other things enter into other things, according to
their similitude and likeness, and both are changed into one and
the same thing: For this cause the Soul must partake with the
conveniency, propensity, durability, hardness, corporeity and
permanency, which the body had in its commixtion.
IV. The like also must happen to the spirit in this state or
condition of the Soul and Body: For when the Spirit shall be
cornmixt with the Soul by a laborious
-23-
operation, and all its parts with all the parts of the other
two, viz, of the Soul and Body; then shall the Spirit and the
said two, be changed into an inseparable substance, whose
natures are preserved, and their Particles, agreed and conjoyned
perfectly together.
V. Whereby it comes to pass, that when this Cozupositum has met
with a body dissolved, and that heat has got hold of it, and
that the moisture which was in it is swallowed up in the
dissolved body, and has passed into it, (into its most inward
parts,) and united or conjoyned it self with that which was of
the nature of moisture, it becomes inflamed, and the fire
defends it self with it.
VI. Then when the fire would enf lame it, it will not suffer
the said fire to take hold of it, to wit, to cleave to it, i.e.
to the Spirit commixt with the water: The fire will not abide by
it until it be pure.
VII. And in like manner does the Water naturally fly from the
Fire, of which when the fire takes hold, it does by little and
little evaporate.
VIII. And thus is the Body the means to retain the Water, and
the Water to retain the Oyl, that it might not burn and consume
away, and the Oyl to retain the Tincture; which is the absolute
matter and cause, to make the colours appear in that, wherein
otherwise there would be neither light nor life.
-24-
IX. This then is the true life and perfection of this great
Work, even the work of our Magistery, which we seek after: Be
wise and understand, search diligently, and through the goodness
and permission of God, you shall find what you look for.
—25—
CHAPTER XXXI
OF THE SOLUTION OF THE STONE COMPOUNDED, AND
COAGULATION
OF THE STONE DISSOLVED.
I. The Philosophers take great pains in dissolving, that the
Body and Soul might the better be incorporated and united: for
all those things which are in Contrition, Assation, and
Rigation, have a certain affinity and Alliance between
themselves.
II. So that the fire may hurt or spoil the weaker principle in
nature, till it be utterly destroyed, and vanish away, and then
it turns it self also upon the stronger parts, till it divests
the Body of the Soul, and so spoils all.
III. But when they are this dissolved and congealed, they take
one anothers parts, striving in each others mutual defence, as
well the great as the small, and they incorporate and joyn them
well together, till they be converted and changed onto one and
the same thing.
IV. When this is done, the fire takes as much from the Soul as it
does from the Body, nor can it hurt the one more than the other,
neither more nor less, which is a cause of perfection.
V. For this reason it is necessary, in teaching the composition
of the Elixir, to afford one place for expounding the solution
of simple Bodies and Souls; because Bodies do not enter into
Souls, but do rather prevent and hinder them from
—26—
Sublimation, Fixation, Retention, Commixtion and the like
Operations, except purification go before.
VI. Now understand that Solution is done by one of these two
ways; either by extracting the inward parts of things unto their
Superficies (an Example whereof we have in Silver, which seemds
cold and dry, but being dissolved so that the inward parts
appear outward, it is hot and moist).
VII. Or else to reduce it to an accidental moisture which it had
not before, to be added to its own natural humidity; by which
means its parts are dissolved: and this is likewise called
Solution.
VII. But as to Congelation, the Philosophers have said:
Congeal in a Bath, with a good Congelation: This I tell you is
Sulphur shining in Darkness, a Red Hyacinth, a fiery and deadly
Poyson, the Elixir, the which there is nothing better, a Lyon, a
Conqueror, a Malefactor, a cutting Sword, a healing Antidote,
which cures all infirmities and Diseases.
IX. And Geber, the Son of Hayen, said: That all the OPerations
of this Magistery are comprehended under these six things:
1. To make fly, or ascend, or sublime. 2. To melt or liquify.
3. To incinerate. 4. To make white as Marble. 5. To dissolve.
6. To congeal.
—27—
X. To make fly, is to drive away and remove blackness and
foulness from the Spirit and Soul; to melt is to make the body
liquid: To incinerate, is properly to subtilize the
Body: To whiten, is to melt speedily: To dissolve is to separate
the parts: And to congeal is to mix, joyn, and fix the Body with
the Soul already prepared.
XI. Again, to fly, or to ascend, appertains to both Body and
Soul; to melt, to increase, to whiten and to dissolve, are
accidents that belong to the Body: But congelation or fixation,
only belongs to, and is the property of, the Soul:
Be wise, understand and learn.
—28—
CHAPTER XXXII
THAT OUR STONE IS BUT ONE, AND OF THE NATURE
THEREOF.
I. When it was demanded of Bauzan, a Greek Philosopher,
whether a stone may be made of a thing which buddeth?
Answereth, Yea, viz, the first two stones, to with, the
Stone Alcali, and our Stone, which is the Workmanship and
Life of him who knows and understands it.
II. But he that is ignorant of it, who has not made, nor knows
how it is generated, supposing it to be no Stone, or apprehends
not in his own mind, all the things which I have spoken of it,
and yet will attempt to compose it, spends away foolishly his
precious time, and loses his Money.
III. Except he finds out this precious Treasure, he finds indeed
nothing, there is no second thing or matter, that can rise up
and take its place, or stand it self instead thereof; there is
no other Natures that can triumph over it.
IV. Much heat is the nature thereof, but with a certain
temperature: If by this saying, you come to know it, you will
reap profit; but if yet you remain ignorant, you will lose all
your labour.
V. It has many singular Properties and Virtues in curing the
Infirmities of Bodies, and their accidental Diseases,
—29—
and preserves found Substances, so that there appears not in
them any Heterogenities, or Contrarieties: No possibility of the
dissolution of their Union.
VI. It is the sapo, or Soap of Bodies, yea, their Spirit and
Soul, which when it is incorporate with them, dissolves them
without any loss.
VII. This is the Life of the Dead, and their Resurrection; a
Medicine preserving Bodies, cleansing them, and purging away
their Superfluities.
VIII. He that understands, let him understand, and he that is
ignorant, let him be ignorant still: For this Treasure is not to
be bought with Money, and as it cannot be bought, so neither can
it be sold.
IX. Conceive therefore its Virtue and Excellency aright,
consider its value and Worth, and then begin to Work: How
excellently speaks a Learned Philosopher to this purpose?
X. God (saith he) gives thee not this Magistery for thy sole
Courage, Boldness, Strength or Wisdom, without any labour; but
thou must labour, that God may give thee success. Adore then God
Almighty the Creator of all things, who is pleased thus to
favour thee, with so great, and so precious a Treasure.
—30—
CHAPTER XXXIII
THE WAY AND MANNER HOW TO MAKE THE STONE BOTH
WHITE AND REDI
I. When you attempt to do this, take this our precious Stone
and put it into a Curcurbit, covering it with an Alembick, which
close well with Lutum Sapientiae, and set it in horse-dung, and
fixing a Receiver to it, distill the matter into the Receiver,
till all the water is come over, and the moisture dryed up, and
dryness prevail over it.
II. Then take it out dry, reserving the water that is distilled
for a future occasion; take, I say, the dry body, that remained
in the bottom of the Curcurbit, and grind it, and put in into a
Vessel answerable in magnitude to the quantity of the Medicine.
III. Bury it in as very hot Horse-dung as you can get, the
vessel being well luted with Lutum Sapientiae: And in this
manner let it digest. But when you percieve the Dung to grow
cold, get other fresh Dung which is very hot, and put your
vessel therein to digest as before.
IV. Thus shall you do for the space of forty days, renewing
your Dung so often as the occasion or reason of the Work shall
require, and the Medicine shall dissolve of it self, and become
a thick White water.
V. Which when you shall see, you shall weigh it, and put
thereto half so much by weight of the water which you reser-
- 31 -
ved; close and lute your vessel well with Lutum Sapientiae, and
put it again into hot Horse-dung(which is hot and moist) to
digest, not omitting to renew the Dung when it begins to cool,
til the course of forty days be expired.
VI. So will your Medicine be coagulated in the like number of
days, as before it was dissolved in.
VII. Again, take it, weight it justly, and according to its
quantity, add to it of the reserved water you made before, grind
the Body, and subtilize it, and put the water upon it, and set
it in hot Horse-dung for a Week and half or ten days; then take
it out, and you shall see that the Body has already drunk up the
Water.
VIII. Afterwards, grind it again, and put thereto the like
Quantity of of your reserved water as you did before; bury it in
very hot Horse—dung, and leave it therefore ten days more, take
it out again, and you shall see that the Body has already drunk
up the Water.
IX. Then (as before), grind it, putting thereto of the aforesaid
Water, the aforesaid quantity, and bury it in like manner
in hot Horse-dung, digesting it ten days longer, then taking it
forth, and this do the fourth time also.
X. Which done, take it forth and grind it, and bury it in
Horse-dung, till it be dissolved: Afterwards, take it out
—32—
and reiterate the work once more, for then the Birth will be
perfect and the Work ended.
XI. Now when this is done, and you have brought forth your
matter to this great perfection, then take of Lead or Steel 250
Drams, melt it, and caste thereon 1 Dram of Cinnabar, to wit, of
this our Medicine thus perfected, and it shall fix the Lead or
Steel that it shall not fly the fire.
XII. It shall make it white, and cleanse it from all its
dross and blackness, and convert it into a Tincture perpetually
abiding.
XIII. Then take a Dram from these 250 Drains, and project it
upon 250 Drams of Steel, or Copper, and it shall whiten it and
convert it into Silver, better than that of the Mine; which is
the greatest and last Work of the White which it performs.
XIV. To convert the said Stone into Red. And if you desire to
convert this Magistery into Sol, or Gold, take of this Medicine
thus perfected (at # 10 above), the weight of one Dram, (after
the manner of the former example), and put it into a Vessel and
bury it in Horse-dung for forty days till it be dissolved.
XIV. Then give it the Water of the dissolved Body to drink,
first as much as amounts to half its weight, afterwards
—33—
bury it in hot Horse-dung, digesting it until it is dissolved,
as aforesaid.
XVI. Then proceed in this Golden Work, as before in the
Silver, and you shall have fine Gold, even pure Hold. Keep
(my son), this most secret Book, containing the Secret of
Secrets, reserving it from Ignorant and Profane Hands, so
shall you obtain your desire. Amen.
—34—
CHAPTER XXXIV
KALID’S
SECRET OF SECRETSI OR STONE OF THE PHILOSOPHERS
EXPLICATED.
I. If you would be so happy as to obtain the Blessing of the
Philosophers, as God doth live for ever, so let this verity live
with you. Now the Philosophers say it abides in the Shell, and
contains in itself both White and Red, the one is called
Masculine, the other Feminine; and they are Animal, Vegetable,
and Mineral, the like of which is not found in the World
besides.
II. It has power both Active and Passive in it, and has also in
it a substance dead and living, Spirit and Soul, which, among
the ignorant, the Philosophers call the most vile thing: It
contains in itself the four Elements which are found in its
Skirts, and may be commonly bought for a small price.
III. It ascends by itself, it waxes black, it descends and
waxes white, increases and decreases of itself: It is a matter
which the Earth brings forth, and descends from Heaven, grows
pale and red, is born, dieth, rises again, and afterwards lives
for ever.
IV. By many ways it is brought to its end, but its proper
decoction is by a fire, soft, mean, strong, by various degrees
augmented, until you are certain it is quietly fixed with the
Red in the fire. This is the Philosophers Stone.
—35—
V. Read, and read again, so will all things become more clear to
you: But if hereby you understand not the matter, you are
withheld by the Chains of Ignorance; for you shall never
otherwise know or learn this Art.
VI. Hermes saith, The Dragon is not killed, but by his Brother
and his Sister; not by one of them alone, but by both together:
Note these things: There are three heads, yet but one Body, one
Nature, and one Mineral: This is sufficient for you if you have
a disposition to understand this Art.
VII. The Dragon is not mortified, nor made fixed but with Sol
and Luna and by no other: In the Mountains of Bodies, in the
Plains of Mercury, look for it, there this Water is created, and
by the concourse of these two, and is called by the
Philosophers, their permanent or fixed Water.
VIII. Our sublimation is to decoct the Bodies with Golden
Water, to dissolve, to liquifie, and to sublime them: Our
Calcination is to purifie and digest in four ways, and not
otherwise, by which many have been deceived in Sublimation.
IX. Know also that our Bras or Latten,is the Philosophers Gold,
is the true Gold: But you strive to expell the Greenness,
thinking that our Latten,or Bras, is a Leprous Body, because of
that Greeness, but I tell you that that Greeness is all that is
perfect therein and all that is perfect, is in that Greenness
only which is in our Latten or Bras.
—36—
X. For that Greenness by our Magistery is in a very little time
transmuted into the most fine Gold: And of this thing we have
experience, which you may try by the following directions.
XI. Take burnt, or calcined Bras, and perfectly rubified:
Grind it, and decoct it with Water, seaven times, as much every
time as it is able to drink, in all the ways of Rubifying and
Assating it again.
XII. Then make it to discend, and its green color will be made
Red, and as clear as a Hyacinth; and so much redness will
descend with it, that it wll be able to tinge Argent Vive in
some measure, with the very color of Gold; all which we have
done and perfected, and is indeed a very Great Work.
XIII. Yet, you cannot prepare the Stone by any means, with any
green and moist liquor, which is found and brought forth in our
Minerals; this blessed might, power or virtue, which generates
all things, will not yet cause a vegetation, springing, budding
forth, or fruitfulness, unless there be a Green color.
XIV. Wherefor the Philosophers call it their Bud, and their
Water of Purification or Putrefaction; and they say truth
herein; for with its water it is putrefied, and purified, and
washed from its blackness and made White.
—37—
XV. And afterwards, it is made the highest Red; whereby you may
learn and understand, that no true Tincture is made but with our
Bras of Latten.
XVI. Decoct it therefore with its Soul, till the Spirit be
joyned with its Body, and be made one, so shall you have your
desire.
XVII. The Philosophers have spoken of this under many Names, but
know certainly that it is but one matter which does cleave or
joyn itself to Argent Vive, and to Bodies, which you shall have
the true signs of: Now you must know what Arg’ent Vive will
cleave or perfectly joyn and unite itself to.
XVIII. That the Argent Vive will cleave, joyn or unite itself to
Bodies is false: And they err who think they understand that
place in Geber of Arg-ent Vive, where he saith, When in
searching among other things, you shall not find by our
Invention, any matter to be more agreeable to Nature, than
ARGENT VIVE of the Bodies.
XIX. By Argent Vive in this place is understood Argent Vive
Philosophical; and it is that Argent Vive only which sticks to,
and is fixed in, and with the Bodies: The old Philosophers could
find no other matter; nor can the Philosophers now invent any
other matter or thing, which will abide with the Bodies, but
this Philosophick Argent Vive only.
—38—
XX. That common Argent Vive does not stick or cleave to the
Bodies is evident by Experience, for if common Argent Vive be
joyned to the Bodies, it abides in its proper nature, or flys
away, not being able to transmute the Body into its own nature
and subtsance, and therefore does not cleave unto them.
XXI. For this cause, many are deceived in working with the
vulgar Quicksilver: For our Stone, that is to say, our Argent
Vive accidental, does exalt itself far above the most fine Gold,
and does overcome it, and kill it, and then makes it alive
again.
XXII. And this Argent Vive, is the father of all the Wonderful
things of this our Magistery, and is congealed, and is both
Spirit and Body: This is the Argent Vive which Geber speaks of,
the consideration of which is of moment, for that it is the very
matter which does make perfect.
XXIII. It is a chosen pure substance of Argent vive; but out of
what matter it is chiefly to be drawn, is a thing to be inquired
into. To which we say, That it can only be drawn out of that
matter in which it is: Consider therefore, my son, and see from
whence that Substance is, taking that and nothing else: By no
other Principle can you obtain this Magistery.
XXIV. Nor could the Philosophers ever find any other matter,
which would continually abide the fire, but this only, which is
of an Unctuous substance perfect and incombustible.
- 38 a -
XXV. And this matter, when it is prepared as it ought, will
transmute or change all Bodies of a Mettalick substance, which
it is rightly projected upon, into the most perfect Sol or the
most pure fine Gold; but more easily, and above all other
Bodies, Luna.
XXVI. Decoct first with Wind or Air, and afterwards without
Wind, until you have drawn forth the Venom (or Virtue) which is
called the Soul, out of your matter; this is that which you
seek, the everlasting Aqua Vitae, which cures all diseases.Now
the whole Magistery is in the Vapour.
XXVII. Let the body be put into a fire for 40 days, of Elemental
heat: and in that decoction of 40 days, the Body will rejoyce
with the Soul, and the Soul will rejoyce with the Body and
Spirit, and the Spirit will rejoyce with the Body and Soul, and
they will be fixed together, and dwell with one another, in
which Life they will be made perpetual and immortal without
separation forever.
—39—
—40—
CHAPTER XXXV
A FARTHER EXPLICATION OF THIS MATTER.
I. Our Medicine is made of 3 things, viz.of a BODY, SOUL, and
SPIRIT, There are two bodies, to wit Sol and Luria: Sol is a
Tincture, wherewith imperfect bodies are tinged into Sol; and
Luna tingeth into Luna; for nature brings forth only its like, a
Man a Man, a Horse a Horse and etc.
II. We have named the bodies which serve to this Work, which of
some are called ferment; for as a little leven levens the whole
lump so Sol and Luna, Leven Mercury as their Meal into their
Nature and Virtue.
III. If it be demanded why Sol and Luna, having a prefixed
Tincture do not yet tinge imperfect Metals? I answer: A Child
tho’ born of humane kind, acts not the Man, it must first be
nourisht and bred up till it comes to Maturity: So it is with
Metals also; they cannot show their power and force, unless they
be first reduced from their Terrestreity to a Spirituality, and
nourisht and fed in their Tinctures through heat and humidity.
IV. For the Spirit is of the same matter and nature with our
Medicine: We say our Medicines are of a fiery nature, and much
subtiler, but of themselves, they cannot be subtil nor simple,
but must be maturated, or ripened with subtil and penetrating
things.
—41—
V. Earth or it self is not subtil, but may be made so through
moist water, which is dissolving, and makes an ingress for Sol,
that it may penetrate the Earth, and with its heat make the
Earth subtile; and in this way the Earth must be subtilized so
long, till it be as subtil as a Spirit, which then is the
Mercury, more dissolving than common water, and apt to dissolve
the said Metals, and that through the heat of fire, to penetrate
and subtilize them.
VI. There are several Spirits, as Mercury, Sulphur, Orpi— ment,
Arsenick, Antimony, Nitre, Sal-armoniack, Tutia, Marchisits,
etc. but Mercury is a better Spirit than all others; for being
put into the fire they are carried away, and we know not what
becomes of them: But Mercury, as it is much subtiler, clearer,
and penetrative, so it is joyned to the Metals, and changed into
them, whereas the others burn and destroy them, making them more
gross than they were before.
VII. Now Mercury is of such a subtil nature, that it transmutes
Metals into simple and pure substances as it self is, and
attracts them to its self: But no Metal can be transmuted by any
of the other Spirits, but they burn it to Earth and Ashes: which
Mercury it becomes impalpable, and therefore is called Argent
Vive.
VIII. We take nothing else to subtilize Metals, to make them
penetrative, or to tinge other Metals: Some call it
—42—
Argent Vive, or a Water, an Acetum, a Poyson, because it
destroys imperfect Bodies, dividing them into several parts and
forms; our Medicine is made of two things, viz, of Body and
Spirit: And this is true, that all Metals have but one Root and
Original.
IX. But why cannot this Medicine be made of two compounded
together? I Answer: It may be made of all these together; but
they must be reduced into a Mercury, which would be difficult of
the shortness of Man’s Life: Therefore we take the next matter,
which are the two aforesaid things, viz. Body and Spirit.
X. Some Philosophers say, our Medicine is made of four things,
and so it is: For in Metals, and their Spirits are the four
Elements. Others say true also, That Metals must be turned into
Argent Vive: Here many Learned and Wise Men err, and loose
themselves in this path. Thus far of the matter of which our
Medicine is made, or with which it is joyned: Now of the
Vessels.
XI. The Vessel ought to resemble the Firmament, to enclose and
encompass the whole Work: For our Medicine is nothing else but a
change of Elements one into another, which is done by the motion
of the Firmament; for which reason it must needs be round and
circular.
—43—
XII. The other, or second Vessel, must also be round, and be
less than the outward Vessel: 6 or 7 Inches high, called a
containing Cucurbit; on which you must place an Aleinbick or
Head, through which the Vapors may ascend, which must be well
luted, with Lute made of Meal, sifted Ashes, Whites of Eggs,
etc. Or of Meal, Caix Vive, ana j. part tempered with Whites of
Eggs which you must immediately use: Lute it so well, that no
Spirits may fly away; the loss of which will prejudice your Work
extreamly; therefore be wary.
XIII. The Fornace or Oven must be round, 12 or 14 Inches high,
and 6 or 7 Inches broad, and 3 or 4 Inches in thickness to keep
in the heat the better.
XIV. Our matter is generated through, or by help of the heat of
the fire, through the Vapour of the Water, and also of the
Mercury, which must be nourished; be wise and consider, and
meditate well upon the matter.
XV. Now in order to this Work, there is 1. Dissolution.
2.Separation. 3. Sublimation. 4. Fixation,or Congelation.
5.Calcination. 6. Ingression.
XVI. DISSOLUTION is the changing of a dry thing into a moist
one, and belongs only to Bodies, as to Sd and Luna, which serve
for our Art: For a Spirit needs not to be dissolved, being a
liquid thing of it self; but Metals are
—44—
gross and dry, and of a gross nature, and therefore must be
subtilized.
XVII. First, Because unless they be subtilized through
dissolution, they cannot be reduced into water, and made to
ascend through the Alembick, to be converted into Spirit, whose
remaining foeces are reserved for a farther use.
XVIII. Secondly, Because the Body and Spirit must be made
indivisible and one: For no gross matter joyns or mixes with a
Spirit, unless it be first subtilized and reduced into Argent
Vive, then the one embraces the other inseparably. For Argent
Vive meeting with a thing like it self, rejoyceth in it; and the
dissolved Body embraces the Spirit, and suffers it not to fly
away, making it to endure the fire; and it rejoyces because it
has found an equal, viz, one like it self, and of the same
nature.
XIX. Dissolution is thus done: Take Leaves of Sol, or Luna, to
which add a good quantity of pure Mercury; putting in the Leaves
by little and little, into a Vessel placed in so gentle a heat,
that the Mercury may not fume: when all is dissolved, and the
Mass seems to be one Homogene body, you have done well: If there
be any foeces, or matter undissolved, add more Mercury, till all
seems to be melted together.
XX. Take the matter thus dissolved, set it in B.M. for 7 days,
then let it cool: and strain all through a Cloth
—45—
or Skin; if all goes through, the dissolution is perfect; if
not, you must begin again, and add more Mercury, so long till
all be dissolved.
XXI. SEPARATION is the dividing of a thing into parts, as of
pure from impure. We take our dissolved matter, and put it into
the smaller Vessel which stands in the Cucurbite, well luting to
the Aleinbick, and seting it in Ashes, continuing the fire for a
Week: One part of the Spirit sub-limes, which we call the Spirit
or Water, and is the subtilest part; the other which is not yet
subtil, sticks about the Cucurbite, and some of it falls as it
were to the bottom, which is warm and moist, this we call the
Air. And a third part remaining in the bottom of the inner
Vessel, which is yet grosser, may be called the Earth.
XXII. Each of these we put into a Vessel apart; but to the third
we put more Mercury, and proceed as before, reserving always
each principle or Element apart by it self, and thus proceeding,
till nothing remains in the inner Vessel, but a black pouder,
which we call the black Earth, and is the dregs of Metals, and
the thing causing the obstruction, that the Metals cannot be
united with the Spirit; this black pouder is of no use.
XXIII. Having thus separated the four Elements from the Metals,
or divided them, you may demand, What then is the fire, which is
one of these four? To which I Answer: That
-46-
the Fire and Air are of one nature, and are mixed together, and
changed the one into the other; and in the dividing of the
Elements, they have their natural force and power, as in the
whole, so in the parts.
XXIV. We call that Air which remained in the bigger Vessel,
because it is more hot than moist, cold, or dry: The same
understand of the other Elements. Hence Plato saith, We
turned the moist into dry, and the dry we made moist, and we
turned the Body into Water and Air.
XXV. SUBLIMATION is the ascending from below upwards, the
subtil matter arising, leaving the gross matter still below, as
he said before in the changing of the Elements: Thus the matter
must be subtilized, which is not subtil enough, all which must
be done through heat and moisture, viz, through Fire and Water.
XXVI. You must then take the thing which remained in the
greater Vessel, and put it to other fresh Mercury, that it may
be well dissolved and subtilized: set it in B.M. for three days
as before. We mention not the quantity of Mercury, but leave
that to your discretion, taking as much as you need, that you
may make it susible, and clear like a Spirit. But you must not
take too much of the Mercury, lest it become a Sea; then you
must set it again to sublime, as formerly, and do this Work so
often, till you have brought it through the Alembick, and it be
very subtil, one united thing, clear, pure, and susible.
—47—
XXVII. Then we put it again into the inner Vessel, and
let it go once more through the Alembick, to see whether
any thing be left behind; which if so, to the same we add
more Mercury, till it becomes all one thing; and leaves no
more sediment, and be separated from all its Impurity and
Superfluity.
XXVIII. Thus have we made out of two, one only thing,
viz. out of Body and Spirit, one only congenerous
substance, which is a Spirit and light; the Body, which
before was heavy and fixed, ascending upwards, is become
light and volatile, and a mere Spirit: Thus have we made a
Spirit out of a Body, we must now make a Body out of a
Spirit, which is the one thing.
XXIX. FIXATION or CONGELATION’ is the making the flowing and
volatile matter fixt, and able to endure the fire; and this is
the changing of the Spirit into a Body: We before turned the
dryness and the Body, into moistness and a Spirit; now we must
turn the Spirit into a Body, making that which ascenc?d to stay
below; that is, we must make it a thing fixed, according to the
Sayings of the Philosophers, reducing each Element into its
contrary, you will find what you seek after, viz, making a fixt
thing to be volatile, and a volatile fixt; this can only be done
through Congelation, by which we turn the Spirit into a Body.
—48—
XXX. But how is this done? We take a little of the ferment,
which is made of our Medicine be it Luna or Sol; as if you have
10 Ounces of the Medicine, you take but 1 Ounce of the ferment,
which must be soliated; and this ferment we amalgamate with the
matter which you had before prepared, the same we put into the
Glass Vial with a long Neck, and set it in warm Ashes: Then to
the said ferment, add the said Spirit which you drew through the
Alembick, so much as may overtop it the height of 2 or 3 Inches;
put to it a good fire for 3 days, then will the dissolved Body
find its Companion, and they will embrace each other.
XXXI. Then the gross ferment, laying hold of the subtil
ferment, attracts the same, joyns it self with it, and will not
let it go; and the dissolved Body, which is now subtil, keeps
the Spirit, for that they are of equal subtilty, and like one to
another; and are become so one and the same thing, that the fire
can never be able to separate them any more.
XXXII. By this means you come to make one thing like another;
the ferment becomes the abiding place of the subtil
body, and the subtil body the habitation of the Spirit,
that it may not fly away. Then we make a Fire for a Week,
more or less, till we see the matter congealed: which time
is longer or shorter, according to the condition of the
Vessel, Furnaces, and Fires you make use of.
—49—
XXXIII. When you see the Matter Coag~1ated, put of the above
said Matter or Spirit to it, to over top it two or three inches,
which digest as before, till it be coagulated also, and thus
proceed, till all the Matter or Spirit be congealed. This Secret
of the Congelation, the Philosophers have consealed in their
Books, none of them that we know of having disclosed it, except
only Larkalix, who composed it in many Chapters; and also
revealed it unto me, without any Reservation or Deceipt.
XXXIV. CALCINATION, We take the known Matter, and put it into
a Vesica, setting a Head upon it, and luting it well, put it
into a Sand Furnace, making a continued great Fire for a Week:
then the Volatile ascends into the Alembeck which we call Avis
Hermeti~ that which remains in the bottome of the Glass, is like
Ashes or sifted Earth, called, the Philosophers Earth, out of
which they make their Foundation, and out of which they make
their increase or augmentation, through heat and moisture.
XXXV. This Earth is composed of four Elements, but are not
contrary one to another, for their contrariety is changed to an
agreement, unto an homogene and uniform nature: Then we take the
moist part, and reserve it a part to a farther use. This Earth,
or Ashes, (which is a very fixed thing) we put into a very
strong Earthen Pot or Crucible, to which we lute its Cover, and
set it in a calcining Fornace, or Reverberatory, for 3 days, so
that it
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always red hot: Thus we make of a Stone, a white Caix; and of
things of an earthy and watery nature, a fiery nature:
For every Calx is of a fiery nature, which is hot and dry.
XXXVI. We have brought things to the nature of fire; we must
now further subtilize the four Elements; we take apart, a small
quantity of this Caix, viz, a fourth part:
The other we set to dissolve with a good quantity of fresh
Mercury, even as we had done formerly (in all the Processes of
the aforegoing Paragraphs) and so proceed on from time to time,
till it is wholly dissolved.
XXXVII. Now that you may change the fixt into a Volatile, that
is, Fire into Water, know, that the which was of the nature of
Fire, is now become the nature of Water; and the fixt thereby is
made volatile and very subtil. Take of this water one part, put
it to the reserved Caix; and add to it as much of the water, as
may over top the Caix 2 or 3 Inches, making a fire under it for
3 days; thus it congeals sooner than at first, for Caix is hot
and dry, and drinks up the humidity greedily.
XXXVIII. This Congelation must be continued till all be quite
congealed; afterwards you must calcine it as formerly; being
quite calcined, it is called the quintessence, because it is of
a more subtil nature than fire, and because of the Transmutation
formerly made. All this being done
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our Medicine is finished, and nothing but Ingression is wanting,
viz, that the matter may have an Ingress into Imperfect Metals.
XXXIX. Plato, and many other Philosophers, began this Work
again, with dissolving, subliming, or subtilizing, congealing,
and calcining, as at first. But this our Medicine, which we call
a ferment, transmutes Mercury into its own nature, in which it
is dissolved and sublimed. They say also, our Medicine
transmutes infinitely imperfect Metals, and that he who attains
once to the perfection of it, shall never have any need to make
more, all which is Philosophically to be understood, as to the
first Original Work.
XL. Seeing then that our Medicine transmutes imperfect Metals
into Sol and Luna, according to the nature and form of the
matter out of which it is made; therefore we now a second time
say, That this our Medicine is of that nature, that it
transmutes or changes, converts, divides asunder like fire, and
is of a more subtil nature than fire, being of the nature of a
quintessence as aforesaid, converting Mercury, which is an
imperfect substance, into its own nature, turning the grossness
of Metal into Dust and Ashes, as you see fire, which does not
turn all things into its nature, but that which is homogene with
it, turning the heterogene matter into Ashes.
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XLI. We have taught how a Body is to be changed into a Spirit;
and again how the Spirit is to be turned into a Body, viz, how
the fixed is made volatile, and the volatile fixed again: How
the Earth is turned into Water and Air, and the Air into Fire,
and the Fire into Earth again: Then the Earth into Fire, and the
Fire into Air, and the Air into Water; and the Water again into
Earth. Now the Earth which was of the nature of Fire, is brought
to the nature of a quintessence.
XLII. Thus we have taught the ways of transmuting, performed
through heat and moisture; making out of a dry a moist thing,
and out of a moist a dry one: otherwise Natures which are of
several Properties, or Families, could not be brought to one
uniform thing, if the one should be turned into the others
nature.
XLIII. And this is the perfection of the matter according to the
advice of the Philosopher: Ascend from the Earth in Heaven and
descend from the Heaven to the Earth; to the intent to make the
body which is Earth, into a Spirit which is subtil, and then to
reduce that Spirit into a Body again which is gross, changing
one Element into another, as Earth into Water, Water into Air,
Air into Fire; and Fire again into Water, and Water into Fire:
and that into a more subtil Nature and quintescence. Thus have
you accomplished the Treasure of the whole World.
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XLIV. INGRESSION . Take Sulphur Vive, Melt it in an Earthen
Vessel well glazed, and put to it a strong Lye made of Calx vive
and Pot Ashes: Boyl gentle together, so will an Oyl swim on the
top, which take and keep: Having enough of it, mix it with Sand,
distil it through an Alembick or Retort, so long till it becomes
incombustible. With this Oyl we imbibe Our Medicine, which will
be like Soap, then we distil by an Aleinbick, and cohobate 3 or
4 times, adding more Oyl to it, if it be not imbibed enough.
XLV. Being thus imbibed, put fire under it, that the moisture
may Vanish, and the Medicine be fit and fusible, as the body of
Glass. Then take the Avis Hermetis before reserved, and put it
to it Gradatim, till it all becomes perfectly fixt.
XLVI. Now according to Avlcen, it is not possible to convert or
transmute Metals, unless they be reduced to their first Matter;
then by the help of Art they are transmuted into another Metal.
The Aichymist does like the Physitian, who first Purges off the
Corrupt or Morbisick Matter, the Enemy to Mans Health, and then
administers a Cordial to restore the Vital Powers: So we first
Purge the Mercury and Sulphur in Metals, and then strengthen the
Heavenly Elements in them, according to their various
Preparations.
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XLVII. This Nature works farther by the help of Art, as her
Instrument; and really makes the most pure and fine Sol and
Luna: for as the heavenly Elemental Virtues work in natural
Vessels; even so do the artifical, being made uniform, agreeable
with nature; and as nature works by means of the heats of Fire
and of the Bodies, so also Art worketh by a like temperate and
proportionate fire, by the moving and living virtue in the
matter.
XLVIII. For the heavenly virtue, mixed with it at first, and
inclinable to this or that is furthered by Art: Heavenly Virtues
are communicated to their Subjects, as it is in all natural
things, chiefly in things generated by putrefaction, where the
Astral Influences are apparent according to the capacity of the
matter.
XLIX. The Aichymist imitates the same thing, destroying one form
to beget another, and his Operations are best when they are
according to nature, as by purifying the Sulphur, by digesting,
subliming and purging Argent Vive, by an exact mixtion, with a
Metalick matter; and thus out of their Principles, the form of
every Metal is produced.
L. The power and virtue of the converting Element must prevail,
that the parts of it may appear in the converted Element; and
being thus mixed with the Elementated thing, then that Element
will have that matter which made it an Element, and the virtue
of the other converting Element will be predominant and remain;
this is the great Arcanum of the whole Art.
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CHAPTER XXXV I
THE KEY WHICH OPENS THE MYSTERY OF THIS GRAND
ELIXIR.
I. This is the true Copy of a Writing found in a Coffin
upon the Breast of a Religious Man, by a Soldier making a
Grave at Ostend, to bury some slain Soldiers, Anno 1450.
II. My Dear Brother, if you intend to follow or study the Art of
Aichymie, and work in it, let me give you warning, that you
follow not the literal prescripts of Arnoldus nor Raymundus, nor
indeed of most other Philosophers, for in all their Books they
have delivered nothing but figuratively; so that Men not only
loose their time, but their Money also.
III. I my self have studied in these Books for more than 30
Years, and never could find out the Secret or Mistery by them:
But at length, through the goodness of God, I have found out one
Tincture, which is good, true, and absolutely certain, and has
restored to me my Credit and Reputation.
IV. Now knowing (as I do) how much time you have lost, and what
Wealth you have consumed being touched with it, as a Friend; and
in regard of our faithful promise to each other in our
beginning, to participate each of others Fortunes, I have
thought it fit, here to perswade you, not to loose your self any
longer in the Books of the Philosophers, but to put you in the
right way, which after long Wanderings I
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have found out, and now at this present, I on my Death Bed
bequeath you.
V. I advise you to take nothing from it, nor add any thing to
it; but to do just as I have set it down, and observe these
following directions; so will you succeed and prosper in the
work.
VI. First, Never work with a great Man, lest your life come into
danger. 2. Let your Earthen Vessels be well made and strong lest
you lost your Medicine. 3. Learn to know all your Materials,
that you be not cheated with that which is sophisticate and
nothing worth. 4. Let your Fire be neither stronger nor softer,
but what is fit, and just as I have here directed. 5. Let the
Bellows and all the other Materials be your own. 6. Let no man
come where you Work, and seem Ignorant to all such as shall
enquire any thing of you touching the Secret. 7. Learn to know
Metals well, especially Gold and Silver; and put them not into
the Work till they be first purified by your own hands, as fine
as may be. 8. Reveal not this Secret to any one, but let this
Writing be Buried with you, giving a confirmed charge concerning
the same to him you Trust. 9. Get a Servant that may be Trusty
and Secret, and of a good Spirit, to attend you, but never leave
him alone. 10. Lastly, when you have ended the Work, be Kind and
Generous, Charitable to the Poor, publick Spirited, and return
your Tribute of Thanks to the Great and most Merciful God, the
Giver of all good Things.
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VII. Take mineral Quick Silver three pounds (made neither of
Lead nor Tin) and cause an Earthen Pot to be made, well burned
the first time: glaze it all over except the bottom, the which
anoint with hogs Grease, and it will not Glaze. This is done,
that the Earth of the Quick Silver may sink to the bottom of the
Pot, which it would not do, being glazed, nor become Earth
again.
VIII. The Pot must be made a good foot long, of the Fashion of
an Urinal, with a Pipe in the midst of it: The Fornace must be
made on purpose, that the Pot may go in close to the sides of
the Mouth of the Furnace: Set on the Pot a good great Cap or
Head, with its Receiver, without Luting of it, give it a good
fire of Coals, till the Pot be all on fire and very red; then
take the fire out quickly, and put in the Quick Silver at the
Pipe, and then with as much hast as you can, stop it close with
Lute.
IX. Then will the Quick Silver by the heat and force it finds,
both Break and Work; a part thereof you shall see in the Water,
as it were a few drops; and a part will stick to the bottom of
the Pot in black Earth: Now let the Pot cool within the Fornace,
as it is, then open it, and you shall find the Quick Silver in
it all Black, which you must take out, and wash very clean, and
the Pot also.
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X. As for the Water which does distil out, put it a side, or
cast it away, for it is nothing worth, because it is all Flegm.
Set the Pot into the Fornace again, and make it red hot; put in
the Quick Silver lute well the Pipe, and do as you did the first
time, and do this so often, until the Mercury becomes no more
black, which will be in ten or eleven times.
XI. Then take it out, and you shall find the Mercury to be
without Flegm, but joyned with Earth, of which two Qualities it
must be freed, being Enemies to Nature; thus the Quick Silver
will remain pure, in color Caelestial like to Azure, which you
may know by this sign, viz. Take a piece of Iron, heat it red
hot, and quench it in this Mercury, and it will become soft and
white, like Luna.
XII. Then put the Mercury into a Retort of Glass, between two
Cups, so that it touches neither bottom nor sides of the Cups,
and make a good fire under it, and lay Embers on the top, the
better to keep the heat of the fire; and in Forty hours the
Mercury will Distil into a slimy Water (hanging together) which
will neither wet your Hands, nor any other thing, but Metals
only.
XIII. This is the true Aqua Vitae of the Philosophers; the true
Spirit so many have sought for, and which has been desired of
all Wise Men, which is called the Essence.
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quintessence, Powers, Spirit, Substance, Water~and Mixture of
Mercury, and by many other the like Names, without strange
things, and without offence to any Man.
XIV. Save well this precious Liquor or Water, obscured by all
Philosophers, for without it you can do no good or perfect Work:
Let all other things go, and keep this only; for any one that
sees this Water, if he has any Practice or Knowledge, will hold
to it, for it is Precious and worth a Treasure.
XV. Now resteth to make the Soul, which is the perfection of the
Red~, without which you can neither make Sol. nor Luna, which
shall be Pure and Perfect: With this Spirit you may make things
Apparent and Fair, yea, most True and Perfect; all Philosophers
affirm that the Soul is the substance, which sustains and
preserves the Body, making it Perfect as long as it is in it.
XVI. Our Body must have a Soul, otherwise it would neither move
nor work; for which reason you must consider and understand,
that all Metals are compounded of Mercury and Sulphur, Matter
and Form; Mercury is the Matter, and Sulphur is the Form.
According to the pureness of Mercury and Sulphur, such is the
Influence they assume.
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XVII. Thus Sol is engendred of most pure fine Mercury, and a
pure red Sulphur, by the Influence of the Sun; and Luna is made
of a pure fine Mercury, and a pure white Sulphur by the
Influence of the Moon.
XVIII. Thence it is that Luna is more pure than the other
five Metals, which have need of cleansing; being cleansed, they
need but onely the pure Sulphur, with the help of Sol and Luna,
Sulphur is the Form of SOl and L.una, and the other Metals; their
other parts are gross matters of Sulphur and Mercury.
XIX. Husband—Men know many times more than we do: They when
they reap their Corn growing on the Earth, gather it with the
Straw and Ears. The Straw and Ears are the Matter, but the Corn
or Grain is the Form or Soul.
XX. Now when they sow their Corn, when they sow not the
Matter, which is the Straw and the Chaff, but the Corn or
Grain, which is the Form or Soul: So if we will reap Sol or
Luna, we must use their Form or Soul, and not the
Matter.
XXI. The Form or Soul is made by Gods help, after this
manner. You must make a good Sublimate, that is seven times
sublimed, the last time of the seven you must sublime it with
Cinnaber without Vitriol, and it will be a certain Quintessence
of the Sulphur of that Antimony.
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XXII. When this is done, take of the finest Sol one Ounce,
or of the finest Luna as much, file it very fine, or else take
leaf Gold or Silver; then take of the aforesaid Sublimate four
Ounces; sublime them together for the space of Sixteen hours;
then let it cool again, and mix them all together, and sublime
again: Do this four times, and the fourth time, it will have a
certain Rundle, like unto the Matter of the White Rose,
transparent and most clear as any Orient Pearl, weighing about
five Ounces.
XXIII. The sublimate will stick to the brims and sides of the
Vessel, and in the bottom it will be like good black Pitch,
which is the Corruption of Sol and Luna.
XXIV. Take the Rundle aforesaid, and dissolve it in most
strong Spirit of Vinegar, two or three times, by puting it into
an Urinal, and seting it in B.M. for the space of three daies,
every time pouring it into new Spirit of Vinegar, as at the
first, till it be quite dissolved: Then distill it by a filter,
and save that which remains in the Pot, for it is good to whiten
Brass.
XXV. That which passed the filter with the Vinegar, set upon
hot Ashes, and evaporate the Moisture and Spirit of Vinegar with
a soft fire, and set it in the Sun, and it will become most
White, like unto White Starch; or Red if you work with Sd; which
are the Form, or Soul or Sulphur of Luna and Sol, and will weigh
a quarter of an Ounce, rather more than less, save that well.
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XXVI. Take an Urinal half a foot high, and take of the firm
body five Ounces; of the Soul or Sulphur of Sol or Luna, a
quarter of an Ounce; and of the Spirit four Ounces: Put all of
them into the Urinal, and put on its head or Cover, with its
Receiver well closed or Luted. Distil the Water from it, with a
most soft Fire, and there will come off the first time, almost
three Ounces.
XXVII. Put the Water on again, without moving the Urinal, and
distil it again, until no more liquor will distil, which do 6 or
7 times, and then every thing will be firm. Then set the same
Urinal in Horse—dung seven days, and by the virtue and subtilty
of the heat, it will be converted into water.
XXVIII. Distil or filter this water, with stripes or shreds of
Woolen—cloth: a gross part will remain in the bottom, which is
nothing worth: All that which is passed the filter congeal,
which will be about 4 or 5 Ounces, and save it. When you have
congealed it three times, melt ten ounces of the most fine Sol
or Luna, and when it is red hot, put upon it 4 Ounces (one Coppy
said 13 Ounces) of this Medicine, and it will be all true and
good Medicine.
XXIX. Likewise melt Borax and Wax, ana, one ounce, to which
put of the former Medicine 1 ounce: Put all these upon Mercury,
or any other Metal 3 pound, and it will be
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ost fine Sol or Luna, to all Judgments and Assays. Thus have I
ended this process, in which, if you have any practice or
judgment, and know how to follow the Work, you may finish it, or
compleat in in 40 days.
XXX. An Appendix teaching how to make Aurum Potable. Take
Sal Armonjack, Sal Nitre, ana 1 pound: beat them together, and
make thereof an AR: Then take of the most fine Sol q.v. in thin
leaves, and cut into very small pieces, which roul into very
thin Rowls, and put them into an Urinal, or like Glass, to which
put the AR, so much as to overtop it the depth of an inch.
XXXI. Then nip up the Glass, and put it to putrefie in Sand,
with a gentle heat, like that of the Sun for 3 or 4 days, in
which time it will come to dissolution; then break the Glass off
at the Neck, and pouring off the AR easily and leisurely, leave
the dissolved Sol in the bottom, and repeat this work with fresh
AR, 3 or 4 times, and keep the first water, then put on a Helme
with Lute, and distil off in Sand: Being cold break the Glass,
and take the Sol, and wash it 3 or 4 times in pure warm water.
XXXII. When the Sol is clean from the AR, take of it, and put
it into the like Glasses, with rectified S. V. 2 or 3 inches
above it; put it into putrefaction as before in Sand, stoping
the mouth thereof very close for 3 or 4 days; then put the S.V.
out, which will be all blood red. If any thing
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remains in the Glass undissolved, put in more S V and let it
stand as before. Do this as long as you find any Tincture
therein. This is Aurum Potabile.
XXXIII. But if you would have the Tincture alone, distil off the
S. V. with a very gentle fire, and you shall find the Tincture
at the bottom of the Glass, which you may project upon Luna.
FINIS