Archidoxis, Book V

THE Fifth BOOK OF THE ARCHIDOXIS

Of Arcanaes.

HAving spoken of Quintessences, We not come in order to write of Arcanaes, […] Secrets. For as to these, we understand more to be herein, then is in Quittessential Virtues; wherein we are by experîence taught, that there is a vast difference as to the great powerful Operations, by which are demonstrated unto us, as by most evident signes, which are better and more virtually prositable, and which are le[…] virtuous. Therefore may we assume the one instead of the other for Medicine, according to the suitability of the thing. Indeed the Ancients have often judge[…] Arcanaes to be Quintessences, because they saw them to be far more Subtile then the more-gross Substances; and knew that they Operated by the Subtilty of their Nature, after a wonderful manner. But this Errour o[…] theirs proceeded not from their Reason and Consideration, but arose rather from the barrenness of the Practick part. For they had no knowledge of the determinate difference, and limited distinction of the degrees of high things, but accounted every higher, and highest degree, in the place of Quintessences. The which distinction notwithstanding must be not only known and defined by the Practick, but rather also from the Operations of Medicine.

Therefore, before we shall treate of Arcanaes, tis to be seen and known why they are so called, and what […]n Arcanum is, seeing it hath a Name so excellent and indeed full well deserves it. An Arcanum is so called, because tis incoporëal, immortal, of a perpetual life above all, or every nature, intelligible, and is as it were of a more then humane knowledge. Therefore Arcanaes being compared to our Corporeal bodies, are to be accounted of as incorporeal, and of a far more excellent Essence then ours, and of as much difference as is betwixt black and white; for they have a power of Transmuting, Altering, and Restoring us, as the Arcanaes of God, according to their proper induction, and Order.

And although there is not in our Arcanaes, an Eternity, or that Coelestial harmony, yet ne vertheless they are (in comparison of us) to be adjudged as Coelestial; for as much as they conserve our bodies more then […]s possible to Nature, or can be searched out, and do Operate thereupon by their virtues, after a wonderful manner. And therefore these Natural Arcanaes are (as to what appertains to Medicine) to be so compared to our bodies, as the Arcanaes of God are to them. Neither will we be afraid to write that these Arcanaes are higher and greater then we ourselves, and have a most great power of furnishing us with life, as shall be witnessed by those Four which we shall set down. Nor will we in the least Care for those vain empty Tales of those unprofitable slavish Deünculi, [or Dwarf-like Divines] looking upon them, to understand no more then the blind do see; So therefore, one is an Arcanum in o[…] Essence; another is an Arcanum of Nature her self: for an Arcanum is the whole virtue of a thing, but exce[…] it a thousand fold. Therefore we are able to discourse without […]ear thus, viz. The Arcanum of a Man is the whole Gift and Virtue of that which he retains to Eternity; as we teach in another Book of this Archidoxis Therefore an Arcanum is to be understood two wayes the one is Perpetual, the other is, as-it-were-Perpetual This, viz. as-it-were-Perpetual Arcanum, we judge t[…] be like that which is Perpetual, according to the esteem and Predestination of it; But there are Four Arcana[…] only that we have known even from our Childish years with the which wee'l Compleat this Book, (and lea[…] behind us a sufficient praise-worthy Memory) that i[…] we may never forget them, praying to the most High God, that it would please him of his Mercy to gra[…] that this cur humane Flesh may arrive to many years that so we may lay apart and erect a long and mild Re[…] for our Age, may faithfully hope in him, and by r[…] means doubt, but that he (seeing he vouchsafed to assume the Humanity) will give unto us to enjoy it that so we may not be at all frustrated in our Hope, th[…] which Grant we firmly expect. Being therefore the fraught with hope, we will in the first place declare what the difference between those Four Arcanaes is both as to the Labour, the Art, and finally, their Vrtues. Besides, the Final and Conclusive Knowledge o[…] the Virtues of every one of these is requisite, on th[…] wise: In general, they do chiefly Conserve the body in Health, and drive away the Diseases therefrom, the exhilarate a Sad mind, and free it of all Pensiveness they preserve from all Sicknesses, and do happily conduct and guide the body on, even unto its Predestinated death, the which hath no limit, except by a diminishing Consumption, as we declare in our Treatise of Life and Death.

And although that we have already declared their virtues in Generall, and their Nature; neverthelesse they are very greatly and particularly different amongst themselves, in so much that they neither of them have an Operation alike, or do accomplish their Virtues equally, but are different both in manner and form, each of them having their proper and peculiar wayes; therefore the first Arcanum is the Prima Materia; the second is the Stone of the Philosophers; the third is a Mercurius vitae; and the fourth is the Tincture; for even thus in this Order we let down the Practise of them, after that we have expounded the manner of their Operation as followeth.

First of all therefore tis to be noted, concerning the First Matter, that it shews and gives forth its Predestination, (to which it is ordained) whole and intire, and such as is described, assigned or exemplified, from the first Original, even to the end. As for example, a seed gives out of it self, the whole Hearb with a Renovation of all its Virtues, and a consuming of the Old Essence. So that the Old Substance, Nature and Essence hath no more Operation; So therefore do we even speak of the First Matter, that we are born from. One Seed as the growing Hearb in the Field, according to its growing Nature. According to the aforesaid example, doth the First Matter introduce a new youthfulness into a man, and absumes the Old no otherwise, then as a new Hearb ariseth from a new Seed, in a new Summer and Year.

The Stone of the Philosophers, wch is the second Arcanum, perfecteth its Operations in another form, viz. after this manner, Even as the extrinsical Fire doth, by burning of the spotted and defiled Skin of the Salamander, make it so clean as if it were newly born; So likewise this Stone of the Philosophers doth purge the whole Humane Body, and cleanse it from all its defilements, by the introducing of new and younger Youth-like virtues, the which it adjoyneth to the Nature of a Man.

Mercurius vitae, which is the third Arcanum, doth exhibit and shew its Oparations to be such like as the Halcion or King-Fisher doth manifest, the which Bird is in its Anual season renewed, and clad with new Feathers. Even so doth this Arcanum cast off from a man, the Nails of his Hands and Feet, also his Hairs, Skin, & every thing that is there to subject, and causeth them to grow up again, and renovates the whole body, as we spake afore of the King-Fisher.

But the Tincture, which we set down as the fourth Arcanum, doth manifest its Oparations after the manner of Rebis, because it makes Gold out of Lune, and the other Metals; for after the same manner doth the Tincture tinge the Body of Man, and takes away from him his Corruption, and Impediments, and transmutes all his parts into the highest Puritie, Nobility, and permanencie, &c.

How therfore can it be possible for us to depart from the Noble Medicinal Art, or from Philosophy it self, when as we may evidently see their powerful Virtues, the which alone are the things that so confirm us, as to give unto them the greatest belief, and that deservedly; for we never inclined our miude to believe, Learn and imitate such Things as cannot be proved and confirmed by most true and most certain reasons, conjoyned with both Experience and Practise. If at that time wherein Christ did hang upon the Crosse, the Sun and Moon had not been affected with a kind of compassion, in so much thàt they were deprived of their light and obscured; and had not the Earth it self been also shook with a terrible trembling; and had not those other signes been manifested as to his birth, verily no body would now have believed in him; They now naturally teach us to See and Know him, that Jesus Christ is God, and that he assumed the Humanity. The like may be said of these Arcanaes, that they Make, and even Compel us to believe them, so as not to recede from them even till death; but rather strictly and dayly to give thanks unto God with many liftings up of our Hearts. So, neither the Eclips, nor the ❍, will withdraw ought from us.

Now therefore lets come to the Practise and Work of those Four Arcanaes, by which we may be able to drive away the Accidents and Corruptions of our Youth, and rejoyce in them, even as our Eternal Arcanum rejoyceth in the Life Eternal, &c.

Of the Arcanum of the Prima Materia; Or, First Matter.

HAving sufficiently spoken of the First Matter, whence in comes, and what it is; you are to understand that it is founded not only upon Men, but also all bodily Creatures; that is, upon every thing that is born of any Seed; From whence it may be Concluded, That (if it hath its Operation in any Created body, and perfects it) tis able to preserve the Trees from perishing by corruption, the Herbs from drying up, and also the Metals from Rust; the which is to be here in this place understood of Men and Beasts after the same manner. Therefore a Tree being now almost Consumed by Age, and daily tending more and more to its Corruption, not by the Roots defect, nor by defect of Nourishment, but by the lack of its proper Virtue, may be renewed by its own Prima Materia, (even as we have spoken of the Skin of the Salamander) and may o attain even to another Age according to its Predestisnation; yea, even to a Third, to a Fourth, and more; For this reason are the virtues to be bestowed thereon, viz. That the Corruption and Destruction thereof happening in long success of time, may be now and then renewed. The same is to be understood of Herbs, which endure and last but one year only, because their Predestination is no longer; for even they, yea when they begin to be dried up, are renewed by their Prima Materia, so as to remain green and fresh for another Annual Age, and a third, and a fourth, and further. The like do I also mean concerning bruit Animals, as old Sheep. &c. the which may be Renovated, even to a second age, and so receive Strength, Milk, and Wooll, like young Sheep. In like manner may a Man be brought out of one Age into another, as we said afore; Now, tis to be noted from these things, what the first Matter is, as concerning its first Essence. In Created Insensible bodies, it is the Seed of every thing. In Created Sensible bodies, it is their Sperm; You must also know that the first Matter is not to be taken from that thing which this Created body is produced out of, but from the producted and Generated matter: For the first matter hath such Virtues, as not-to-permit the body that is born of it, to go into a Consumption; but doth abundantly administer what is sufficient for the supplying of every necessity. For verily death only riseth from the destruction or infection of the living Spirit. Now, that Spirit grow: out of the Sperm or Seed, and is verily a Spermatick matter, and therefore may it be helped with its like. For where a like-help is administred there's introduced a new age, for many causes, which we shall not at all set down in this place, but declare them in our Philosophy. Moreover, although we did not purpose to write any thing of the Sustentation and Renovation of Trees in this Book; Seeing our intent was to discourse of the Medicins and Physick of Mans body only; yet are those Inductions of the Trees, and other such like Transmutations set down, that thereby we may Parabolically, and by those examples, render our intention the more easie to be understood: As the Quintestence of Nettle, (alias Lavender) if it shall be poured on to the Root of its own Herb, that so it may receive its Tincture and be tinged therewith, it will abide another year like as in the former year, and not putrifie till the other year be ended.

Likewise the Quintessence of the Seed of Quinces, if poured to the Root of the Quince-tree, the Tree abides green and flourishing even to the end of another year, and also produceth Flowers and Fruit. In like manner the Quintessence of Cheries causeth the Trees of them to bring forth their Fruits twice in the year, like two Summers; for one is the half-Summer of the Summer-Cherry-trees, the other half is made a second Summer, like the former.

We also suppose it expedient, not only to speak of the Quintessence of the Sperm, but also of the Arcanum of the Sperm; out of the which do proceed far more Wonderful Things, as we have already told you.

First of all therefore we will declare the Process of this Practise; First, 'Tis alike both in Men and Beasts: Secondly, 'Tis made out of the first Matter only, after this manner, as now follows.

Take the First Matter, let it be digested in a Flacco, a flat or flattish Vessel in a Resolutive digestion for a Month; then let the Addition of a Monarchy be adjoyned there unto in an equal weight, and let them be again digested for a Month or two, then distil this Matter over by a Retort, and that which shall ascend, shall be the Arcanum of the first Matter, of which we here write: Nor hath any one a reason to admire at this so short a way and Process, for multitude of words brings much Error.

Of the Arcanum of the Philosophers Stone.

I Am not an Author or Teacher of that Philosophers stone that is so diversly described by others; nor am a Practitioner thereof, much lesse a Searcher therein, and so should as it were speak thereof from Hear-say, or Writing; Whereas therefore I have no certainty thereof, I will leave that Process, and prosecute my own, as being such as my self hath found out both by Use and Practise: And I call it the Stone of the Philosophers, because it so tingeth the bodies of men in such a manner, as they write of theirs. But mine is not prepared according to their Process; for we mean not that same here in this place, nor indeed do we know it; We do not at all set down in this our Practick, the Process of the Operation, for we mentioned that afore in the beginning of the Book, where we wrote of its Virtues and Operations which it hath by the Separation.

But verily you shall further observe the Ingress of the Penetration, whereby it penetrates the whole body, and whatsoever is therein; for by its penetration it restores and renews it, not that it wholly removes it, and introduceth a new body in its stead; or, that it doth (like the Prima Materia) infuse its Spermatical Arcanum: but thus, It doth so purge the old, as the Salamanders Skin is cleansed, without any hurt or defect; and yet nevertheless the old Skin abides both in its Essence and Form; even so in like sort doth this Philosophers stone purge the Heart, and all the capital Members, and the Intestines, the Marrow, and whatever else is contained in the body it self. It permits not the budding forth of any Disease in the body; but the Gout, the Dropsie, the yellow Jaundice, the Collick-Passion, and all the Sicknesses proceeding from the Four Humors, it turns them all out, it also purgeth the bodies, and renders them in such wise, as if they were but newly born; it bannisheth every thing that endeavours to destroy Nature, no otherwise then as Fire doth to Worms and Vermine, even so do all infirmities whatsoever shun this Renovation.

These are the Virtues that this Philosophers stone hath, whereby it expels such, and so many wonderful Diseases, not by reason of its Complexion, or Specifick form, or its Propriety, or by any accidental Quality; but from the powers of the subtility of the Practise, with which tis indued by the Preparations, Reverberations, Sublimations, Digestions, Distillations, and afterwards by its various Reductions and Resolutions, all which kind of Operations do bring the stone to such a virtuous subtility and acuity, that 'tis even wonderful: Not that it had those Virtues at the beginning, but that they are at length attributed thereunto. The like may be apprehended as to Honey, the which is by its Elevation rendred far more acute then any Aqua fortis, and any Corrosive, and more penetrative then any kind of Sublimate. Now it hath not naturally such a property of Sharpness; but it meerly proceeds from the Elevation, which changeth all this Honey into a Corrosive: This also is to be observed in those efficacious Arcanaes that such as use them, (and likewise the Children that are born from them) will live so healthfully afterwards, that there can be no Sickness or contrariety, or any such like Corruption happen in their bodies; But they will be wholly adorned with such a subtile and clean Complexion of Nature and such a Condition, as 'tis impossible to induce a more noble Complexionated state; for that most choise and most excellent Medicine doth very much amend and cleanse, and doth introduce a Life incorruptible, such as cannot be contaminated or defiled with any life; for it suffers not any thing to wither, but causeth men to live in the highest nobility of Nature, and promotes or gives vigour unto their Offspring, even unto the tenth Generation.

This Philosophers stone doth not only transmute one weight, but that weight doth again transmute Another, and this likewise another, &c. insomuch that those mutations may be almost extended even to Infinity; even as one light enkindles another, and that other a third, &c. The like may be understood of this Philosophers stone, in relation to health, even as out of a Good Tree proceeds a good Seed and good Succours, and Cions, out of which good Trees may again be produced. The virtue and power of the Philosophick stone is exalted in a wonderful manner, that it is even impossible to be found out how that can be naturally so brought to passe. And were it not for those most evident signes that are visible to our Eyes, it woule be even incredible, that men could perfect and accomplish such wonderful things; for the virtue of that Operation passeth from one Generation to another without Corruption, Likewise it consists, by the mercy of God, in one body, and is denyed to others, or of meer grace vouchsafed unto them, according as their deserving is.

Now we will set down the Process of this Philosophick stone after this manner;

In the Name of God; Take Mercury, or else the Element of Mercury, and separate the pure from the impure; afterwards let it be Reverberated even to a Whiteness, the which sublime by Sal Armeniack so long until it be Resolved; Let it be Calcined and again dissolved, and be digested in a Pellican a Month, then at length let it be Coagulated into a body; this body is no more Combustible, nor Consumible by any manner of means, but abides in the same state. Those bodies which it penetrates are permanent in the Cineritium, or Cupel, and cannot in the least be reduced unto nothing, or be altered; but the stone takes away every superfluous Quality from Sensible and Insensible things, as we have afore declared. And albeit we have set down a very short way, yet notwithstanding it requires a proliae labour, difficult and hard by reason of the many Circumstances that attend it, and it needs such an Operatour as is not affected with any nauseate or wearisomeness, but is highly diligent and expert.

Of Mercurius Vitae.

NOw wee'l write of Mercurius Vitae, the virtue of which doth far excel the virtues of the two precedents Arcanaes; for its virtue Consists not in the Art, nor in the Operation, but in the Mercurius Vitae it self; nor have we ever known any Simple thing that's like unto it; for as much as that Nature and property is as it were innate therein; nor is it from the virtues of the Quintessence, nor of the Elements, but from the Specifick Quality of its Predestination; Neither hath it only the virtues of Transmuting persons, and other Essentials, but also of renewing every Growing Thing, and such like, out of the old Quality into a new, viz. on this wise; The Mercurius Vitae reduceth Mars into its First Matter, and doth again so Transmute it into its perfect Matter, that Iron is again made thereof; After the same manner it reneweth Gold likewise, the which it reduceth into its proper Mercury and Tincture, and again digesteth it into Gold, so as to become a Metal like the former.

Nor doth it Operate thus in Metals only, but also in other things, as Herbs, &c. When their Roots are perfused or moistened therewithal, they will bring forth Flowers and Fruits a second time; If when the first seed shall fall off, they be at that time moistened with the same as above, they will produce second Flowers and Fruits without any respect of Time.

The same is to be understood of Men, and Beasts, &c. to whom if this Mercury be Applyed or administred, it Renovates all their Old and Consumed Members, and restoreth the deficient and lost Virtues, into the Youthful-like Body or Habitation; insomuch, that the Months and Blood do as Naturally slow in old Women, as in the Younger. It doth likewise reduce the Aged Wise into the like perfection of Nature, as the Younger sort are in.

Furthermore this also is to be observed concerning the Arcanum vitae, or this secret of life, that its so potent Virtues exist in its Specifick Form, by which it Separates the Old from the New, or Age from Youth, the Latter of which two, viz. youth is encreased thereby, and so the Age renewed. From hence it may be gathered, that that Youthfulness and the Vigour thereof, is not at all defective and lacking to Old Age, but is as well and equally in the Old as in the Young; But the Corruption that grows up with, and encreaseth in youth, becomes so fortified and strong, that it takes away the Vigour therefrom, from whence Antientnesse is known.

And therefore when that same Corruption is Separated from the Youthfulness, this Juvenility doth again manifest it self, without Controversy and Impediment. The which is to be thus understood, viz. When any Body (or Carcase) putrefies, the Quintessence therefore doth not become Rotten, but is alwayes fresh and unconsumed, and is Separated from the Carcase into the Air, or sometimes is scattered and dispersed into the Earth, or into the Water, and goes unto its place. For there can be no destruction made of the Quintessence, the which is most worthy noting, and highly to be admired, as we teach concerning Corruption and Generation; So also a Rose putrefied in Dung, retains its Quintessence in it self, yea even in the Dung. And although all of it stink and are putrid, yet nevertheless in the Separation of the Pure from the Impure, the Quintessence lives without defect or blemish, and the Bodies are stinking Carcases. Thus therefore say we of Mercurius vitae that it Separates Corruption, even as Rotten Wood is Separated from the Sound Timber. Tis also so powerful in man, that after the corruption shall be Separated from him, the Quintessence is again stirred and liveth, as in its Youth. But you are to understand me thus; not that the Mercurius vitae, excites a New Essence, as some may maliciously interpret our meaning and experience, but that the Essence, and youthful Spirit, which the juvenile Virtues proceed and go forth, do remain unconsumed although by being oppressed it may be accounted for dead; therefore M. V. Separates the Impuritie, whereby it comes to pass, that the Old Life doth most efficaciously recover its virtues, as afore; even as in our formentioned Example of the King-Fisher, we have declared, that that Bird is renewed after death; the Reason is this, because its Quintessence doth not withdraw from its house and abiding place; but if that lodging be dissolved by Putrefaction, then is the Quintessence received into that thing which it lies or is cast upon; Therefore there are oft-times found wonderful Conditions of Nature in growing Things, the which are not of their Nature, but of a like Accident, as we set down in our Book of Generations.

This therefore is to be this way understood. In Dung there is a Concurrency and an Accumulation of Various Corruptions, viz. of Hearbs, Roots, Fruits, Waters, and other such like Things; from whence it so comes to pass, that the Ground is not made Fat and Fertile because of the Corruption; but because of the Quintessence that is in the said Dung, the which be taking it Self into the Roots, Exhibits Virtues to Growing Things, but the Body it self vanisheth, viz. the Dung, and is reduced into nothing, and is consumed in its substance. And therefore Mans-dung or Excrements hath very great Virtues, because it contains in it the Noble Essences, viz. of the Food and Drink, concerning which Wonderful Things might be Written; for the Body receives not any thing there-from, save nourishment, but it receives not the Essence, even as we write of Nourishments.

But to come nearer to the Praxis of Mercurius vitae, which doth (as we said afore) perfect its Operations after a wonderful manner, viz. in casting off the Nailes of the Hands and Feet, and by Rooting out gray Hairs, it strengthens Youth, in so much that Corruption cannot come to that height as to discover old-age, by those signes attending it, except a following or second Age be again arived unto, or setting about the Practise; therefore we will tell it the Alchymists in a very few words, for tis needless to write much, and to Preach Prolixly of these things; but as for such as are Foolish pretenders, we will Exclude them wholly. This then is the way of its Practick,

Take Mercurie Essentificated, the which Separate from all its Supersluities, as the Pure from the Impure; afterwards Sublime it with Antimony, so that they may both of them ascend and be made one; then let them be resolved upon a Marble and be Coagulated, and do thus even four times. Which being finished, thou shalt have the Mercurius vitae which we have so much mentioned afore, and with which we shall comfort and refresh our old Age, as with an Arcanum.

Of the Arcanum of the Tincture.

AFter the same māner is the Arcanum of the Tincture to be understood, viz. that it takes away all the unwildinesse of Old Age, and every disease, and whatsoever corrupts the health, and that hath an inclination contrary thereunto. This Arcanum is a certain Tincture of such like properties and Conditions as to Operate and introduce Health; not after that same way as the three former do, but according to its Name, for the Tincture tingeth the Good and the Evil, the Gross and the Subtile. Nor doth it otherwise then so, perfect its Oparations in the Body likewise, so as to transmute the Corrupt and Disorderly complexions into sound and healthy, like that Tincture that makes Luna of Mercury; it Separates not the evil there from, but tingeth both the Good & the evil that they finally become together most excellent. So likewise doth this Tincture tinge the Hydropical and scteritial Body into a sound State; not that the Dropsie is took away, the Original driven out or Separated from the Good, but is transmuted into Good, even as is behooveful & is constituted in its high, yea best degree, even as the Corrupted Dung or Mud, may by the Subtile Corruption of Art, be brought into an Elixir, able to drive forth every Corruption; and that Corruption is not Separated, but the whole Substance is transmuted into another Qualitie and Nature.

The self-same is to be supposed of this Tincture, that it tingeth the Body without any Separation of the evil from the good or expulsion of Mans first Essence, but by the renovation thereof.

But yet this is to be known, that that tinged body lives no more in the Old Form, but is after the manner of Metal, transmuted into into another; as Copper or any other may. Likewise Saturn hath not in it self its Old Quality, but the Qualitie of the Tincture it self; The very same is to be understood of tinged Bodies, such as have received the tinging of the Tincture, that they exist no more in the former life from which they were transmuted by the Tincture, but the condition of the Body, and Form, or Beauty, is far Nobler, better, and more Healthful then its Native Original was, and is like to Gold in Nature, made by the Tincture out of Iron, as we have likewise written concerning Transmutations.

If therefore this Tincture is a Transmutress of Bodies to a better State, as that of Metals (which so few have the Knowledg and Experience of) is; there shall be so many such like Various Corporeal Tinctures, as there are Metaline Tinctures; of which as one is alwayes better then another, so are the Corporal. Tis to be observed, that some are naturally Tinctures, as Saffron, a Flower and Sulphur, some are so made by Art, as the Stone, Realgar, &c. These Things are most heedfully to be observed, because the beginning and entrance that they exhibit to those Tinctures is not small.

Furthermore tis to be considered, that those Tinctures ought to be made for the Seven Principal members, and their propertie to be attributed and given to each of them, as those that serve the Heart to the heart; to the brain such things as are sutable unto it; and those Tinctures must be prepared from Metals, Hearbs, and such like things as are proper. Hence will it come to pass, that by them the whole Body may be Tinged. Nor will it be sufficient that it be tinged by one Tincture onely, but even as one Tincture doth onely Tinge one Metal, the like is to be supposed of these. The Practise therefore of the Tincture is this;

Take the Essence of the Members, from which Essence you must Separate the Elements; afterwards put their Fire in Digestion, and leave it so long until there resides nothing more in the bottom, and that there appears not at all any thing of the Matter, Substantially. Then take the Matter and the Glass well Luted after this manner with the Lute of Hermes, and set it in a Moist and Cold place, in which place they will be again resolved into a Visible Matter; that Visible Matter is that Tincture whereof we wrote; and thus with these few we will conclude; For should we write more of this, the Stoicks would deride it, and therefore we will free our selves from their scoffing, and speak onely to the Alchimists.

The End of the Fifth Book, &c.