LITMIR.BIZ

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before.

      Now, how comes Wheat to be so, we are pretty well appriz'd, viz., tis sown in its proper Vessel, the Earth; it is moistened with its proper Humidity and is digested by its proper Heat, and so it grows and increases.

      And if we are to take Nature for our Example, Gold must be proceeded with after the same manner; tho' the Vessel, the Humidity and Heat differ, for a Metal and: for a Vegetable, yet both are liable to the Deficiencies and Excess of these things.

      For if Wheat hath not a Matrix duly qualified, or hath too much or too little Humidity, and so of Heat, it will succeed accordingly. And so must the other, if Nature be the same in the one as in the other, as no doubt she is; or to what purpose are we so often recommended to the Consideration of Nature. Sendivo bids us follow Nature; waving the many Subtilties of the Philosophers, written to amuse the Unskilful Inquirers.

      To conclude on this Head, if every Multiplication is from Seed; that the Perfection of every thing is its attaining a Seminal Virtue; and that nothing has this, which is imperfect of its Kind: Then it will follow, that if there be a Seminal Virtue in Metals, and that all of them are of the same Nature, the Seminal Virtue (that is the power of Multiplying) can be no where but in the most Perfect, which is Gold; vide 'Ars Metallica'.

      As these things are consonant to Nature, Sound Reason and the Doctrine of Philosophers, even the most envious, I, for my part, shall make them my rule in my Inquiry: Others may do as they please,

      And as the Author of the 'Way to Bliss' has not only told us (among many others) where the Seed of Gold lies, viz., in Gold; but how it lies, viz., This Seed of Gold is his whole Body loosened and softened in his own Water; there is all your stuff and Preparation. So he hath also, with the same Candor, shewed us the Water in which it dies, and with which 'tis raised. Where speaking of the Affinity that is known between Gold and Quicksilver (in common Uses) which he calls the grand Mother of the Stone, and Spring of all her Goodness: Wherefore, says he, "When this fine and clean Body of Quicksilver is made, by Nature and Art, yet much finer and clearer, and again, as much more piercing and spiritual, and able to perform it; how much more readily will she run to her like, and devour it, the clean, fine and spiritual, that is the Quicksilvery part of the Metal. And if she do devour it, then it cannot be lost, but must needs go into a better Nature, even the Nature we desire."

      This, he says, is done by the well-ordering the witty Fire of Hermes, "that here is all the Hardness, here all the World is blinded all the rest is easie. Search then this rare kind of Heat; for here is all the Cunning; this is the Key of all; this makes the Seeds and bringeth forth: Search wisely, and where it is, in the midst of Heaven and Earth for it is in the midst of both these places, and yet but one indeed; it is Earthy, yet Watery, Airy, and very Fiery, etc. He adds, Let the dew of this starry blood beat about the Womb, and your seed shall joy and prosper. Muse and conject well upon my Words, you that are fit and skilled in. Nature, for this is a very Natural Heat; and yet all the World is blinded. Nay indeed, if a Man would read little, and think much upon the ways of Nature, he might easilie hit this Art; and before that, never."

      Thus the witty Author, according to the Custom of all Philosophers, brought as to a full stop, and left as to consider Nature, in order to remove the Remora that so often stops Inquirers in their career.

      'Twas from the Excellency and Virtue of this Fire, no doubt, that the Cabalist I have before mentioned intituled his wonderful Book, 'Aesch Mezareph', or 'Purifying Fire'. This Fire has lain hid from many, a long time after they knew the Field in general, where the Seed was to be Sown. The fiery Furnace of Philosophers, says one of them, lay hid from me long; but after I Knew this, and how it was fitted to its proper Vessel, after a few days I beheld the admirable Brightness of our Water, which being seen, I could not but be amazed.

      So Pontanus seems surprised at the wonderful Effects of this Fire, for want of the Knowledge of which he had erred so long and often; and tells us who inform'd him of it, viz., Artephius, whose Book is extant, and read by most Inquirers, tho' not with the same success; some interpreting his Sayings one way, and some another; but few according to the true Sense and Meaning. Whence they have erred and will always err, unless they learn it better; the way to learn it, is but just told above, by the Author of 'The Way to Bliss', which agrees with the Way Pontanus prescribes, viz., They that should read Geber, and all other Philosophers, never so long, could not comprehend it, because that Fire is found by deep and profound Meditation only; and then it may be gather'd from Books, and not before.

      We must not only have the Knowledge of this Fire; but, as we are often told, the true Measure of it to its Furnace; both which seem to be remote from the Eyes of the Vulgar: When this is known, the Difficulties that attend the Radical Dissolution of the close and fixed Body of Gold vanish. And before this can be done, this stout fixed Body must be Calcined, and reduced into as fine a Calx as possible, which is often hinted by Philosophers, but with a design to conceal it. Geber witnesses, that everything Calcined is of easier Solution, because the Parts of the Calcined Body, more subtilated by Fire, are more easily mixed with Water, and turned into Water. Without this previous Calcination, no Solution is found.

      Therefore no wonder so many fail in their Attempts, to dissolve Gold in a Generative Way, by working on its Compact and Gross Body; For as the gross Bodies of Sol and Luna are not fit for Dissolution, but only their altered and unctuous Calxes; so Mercury, in its gross Body is not able to do this, but in its altered more subtile and spiritual Nature; and drawn from its Vitriolick Caverns, acuated with its pure salt and piercing Sulphur, which then overcomes all things, even itself. For it not only dissolves Sol and Luna into its own Nature, but coagulates itself into theirs, true and fixed, by a proper Heat only.

      Some may say, All these are so fully taught already, that a bare repeating of them is of no use.

      That they are taught already, by the Masters of this Science themselves, is my warrant for repeating of 'em; and if you have already Learn'd these things, you have no Reason to be uneasie; if you have not, tis your advantage to be put in mind of them, even by an Inquirer.

      Sad experience sheweth, that but very few of the past or present Searchers, learn those things which they often brag the Philosophers have taught: But at length to cover their own Ignorance, they fall into Arrogance, and blame the Philosophers for hiding of them; as is observed by (the never too much to be admired) Candid Ripley; who, in return, only modestly reproves them, Thus:-

      "All Philosophers record and say the same;

       But simple Searchers putteth them in blame,

       Saying, they hide it; But they are Blameworthy,

       Who are no Clerks and meddle with Philosophy.”

      Here this good Man, in few words, justifies the true Philosophers, and lays the blame where it ought, viz. on the Unskilful Medlers with Philosophy.

      What tho' he has conceal'd the Key of the Art under his green Lion, as others have done under the Doves, Chalibs, secret Fire, etc., some under one figure, some under another, which best answered their purpose, viz., Concealing the Art from the Unworthy. What they have done towards Discovering of it to the Deserving, merits the greatest Acknowledgements, not Censure from Inquirers to whom they declare they are not indebted.

      Nor do I affirm, that all these different Terms are synonymous, that behoves the Inquirer to satisfy himself in, from their Writing, whether they are or can be deemed so.

      I have ventur'd to call the Green Lion of Ripley the Key of the Work, because his Expositor has as good as called it so. "Learn then," says he, "to know this Green Lion, and its Preparation, which is all in all the Art; it's the only Knot; untye it, and you are as good as Master: For whatever then remains, is but to know the outward Regimen of the Fire, for to help on Nature's Internal Work."

      And the same Author has expressly called the Chalibs so, viz., I will tell thee (if thou wilt conceive) it is called Chalibs, by the Author of the 'New Light'; and it is the true Principle of the Work, the true Key (as it may be handled) of unlocking the most hidden Secrets of Philosophers.

      Again our Chalibs is the true Key of our work, without which the Fire of the Lamp could not be, by any Art, kindled. Which he further describes thus, viz., It is the Minera of Gold, a Spirit very pure,

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