Archidoxis, Books II and III

THE Second and Third Book OF THE ARCHIDOXIS

Of the Separation of the Elements.

BEfore we set about the Declaration of the Separation of Elements, there are some things which we shall explain (seeing that the things written of the Generation of things are not so very consonant with the Separations of the Elements) for the better and clearer understanding of that same Separation; for every thing is brought to its end and issue, the more conveniently, where a mature intelligent consideration, as to what the event will be, precedes; For verily, thereby the practick becomes the clearer. We therefore say that the four Elements exist together in all things, out of which doth arise to every one its Predestinated state.

But now by what means those four Elements, so mutually contrary among themselves, are able to agree and abide together, without the destruction of themselves: you are to understand it thus, Whereas the mixion of the Elements is in and by predestination, so united and corroborated, the case stands thus; there is no weight to be accounted in them, but the ruling power of one of them is greater in things then anothers power is, by which is to be understood that in the digesting or disposition and ferment of the predestination, the strongest element will bear rule, and overcome and subject the others. By which means the other three elements cannot in the least attain their perfection, but are in relation to that perfect element, as the light or sappy matter in wood is to the firm timber; therefore also they are not to be called Elements, for as much as they are not all of them perfect, but one onely is so; when we speak therefore of the four elements wch finally are in all things, we are not to understand it so precisely, that in them the four Elements are perfect; but there is but one onely finished or accomplished element in things; the other Elements remaining imperfect, by reason of the virtues and puissance of the chief excelling element; hence it comes to passe, that they can thus accord and consist together, because that there is no perfection in three of them, upon which account also neither can there be any corruption by the contrarieties to bear rule. Moreover, that an element is predominant in one kind, tis because tis hereunto predestinated, and therefore no corruption nor permixion can adhere to them, as we mention it in the book of Generations; whereas therefore there is onely one element in every thing particularly, it is needlesse to seek for four elements in things, there being three of them not posited in perfection briefly and finally; therefore we must understand that the four elements are in all things, but not four complexions actually, the case stands thus; a substance or matter contains the element water, and then it is nenusar or water lilly; there is not in it besides this element, neither earth, nor air, nor fire; likewise, there is not in it any likenesse of heat, or drynesse, for it hath no peculiar operation, but the predestination thereof is water, and is the onely element of water, under which is neither drynesse nor heat, according to its affianced nature. But yet although all these things are thus, yet notwithstanding the other three elements are in it, but the creatures have not their rise out of those three elements which are not brought forth as it were perfect, nor have they their beginning or help and assistance from them, but out of the predestinated element which is united to, and impressed in that stock and kind.

And albeit, that this squares not with the Common Philosophy, viz. that the one predestinated element hath of its own nature the other three elements adhereing unto it self, yet notwithstanding it is to be believed, that the element, and substance, or matter, are different from each other. The which is to be thus understood. The substance or matter is not from that element which tingeth and elementateth the substance; neither also are these elements from the substance, but they have an equal like agreement as the body and soul have. But now each body, as for example, The body of some growing thing hath its Complexion, and likewise its element. Although the element it self is not visible in the growing body, nor is it tangible or demonstrable, and that for this reason, because this element is by reason of its subtilty more strong, and subjects the other elements of the growing body. And yet all of them are in the body, but imperceptibly, like as when water is permixed with vinegar, it becomes like unto it; and although the vinegar shall have changed all in the essence thereof, yet neverthelesse the Complexion of the water remains incorrupt; nor is it vinegar, for that cause, but is as much water as afore: And although it puts not forth the virtues of water as afore; yet it doth not therefore follow, but that it hath them still.

Now therefore, by these propositions we are willing to declare by what way the Separations of the Elements are to be made; and here shall we meet with two Practicks that require our understanding. One is that which the Separation of the Predestinated Element agreeth unto, and this we will declare in the book of the Quintessence. The other is that which the four Substantial Elements that exist in growing things, appertain unto. By this we are to understand, that the Predestinated Element is the Quintessence, nor is it possible to make a separation of the one from the other, onely it may be made from the other three Elements, as followes hereunder, concerning the Quintessence. But where we speak of the Separations of the four Elements, we mean those four which are essentially in a body, from hence hath risen so many various errours, because that men have sought after the four Elements, and also the Quintessence in the Predestinated Element, the which cannot possibly be.

Moreover, you must also know, that when the Elements of bodies are not to be separated, so that one may be Fire, another Water, and another like to Ayre, and the fourth to Earth, according to their Complexions. That sometimes the Elements appear with their forms, sometimes with their Complexions, as the water like water, the ayre like ayre, the earth like earth, and the fire like fire. These are to be subtilly understood, and may then at length well be done by a similitude, if they are taken for the union of the Elements, not visibly or actually, neither according to the nature of the Element of fire, but as an hot and dry Complexion, like fire. On this manner hath every Element its nature, essence and condition attributed to it; the propriety remaining incorrupt; for it is not to be supposed, that because some hearb is most hot, as a nettle, it doth therefore contain in it self the more fire; no, but it is rather to be accounted thus, viz. that the Quintessence of it is more hot, then the Quintessence of Chamomill, the which latter hath a lesser heat. But the Elements of the body do receive either lesse or more, from their own substance or matter; even as wood contains in it self more fire then hearbs do. Likewise stones have in them more of dryness and earth than Rozins have.

In like manner also note, that the mulittude and quantity of the degree in the Quintessence, doth arise from the Predestinated Element, and the intension or exaltation of the degree of the Corporal Elements, ariseth from the Species, or shape of the substance, which is unlike.

But as to the Practick of the Separation of the Corporal Elements from all the other things, Observe that it is twofold; One way teacheth to extract the Three Elements from the Pure Elements, as from the burning Fire, from the invisible Air, from the true Earth, and likewise from the natural Water; the which Elements have not such a like Original as the precedent Elements have: The other way is of them, of (alias in) which those Four do exist, as we said afore, but yet with this difference, viz. That this exhibits more of the Element of Fire, Water, Earth, or Air, with the similitude of the Form of the essential Elements. When they shall be separated after this manner, they can never be any more dissolved, viz. So as for the Complexions to be corrupted or altered any further; (alias, So as to be eradicated out of their Complexions.)

'Tis also to be considered, That the Elements by Separation, are found to be, formally, of the likeness of essential Elements: for the Air appears like Air, that cannot at all be shut in, (which some falsly think) and that for this cause, because it presently exalts it self in the moment of Separation, and the Wind doth sometime break forth, and ascends upward with the Water, sometimes with the Earth, and other while with the Fire: For verily the exaltation, or elevation in the Air, is very much wonderful, like as if the Air were to be separated from the essential Element of the Water, it is to be done by boyling; the which beginning to boyl, the Air is forthwith separated from the Water, and carries with it the most light substance of the Water, and by how much the Water is lessened, so much also is the Air diminished according to its proportion and quantity.

There ore it is to be be noted here, That no Element can be conceived or had without Air, although any of them may be had without another; wherefore we undertake not the burden of Separating the Air apart, seing it is in the other three, as the life is in the body; for when it is separated from the body, they all perish: as we clearly teach in the following Practick of Separations. In this place, there are Four wayes must be considered; One way, is in Watery bodies, that is, in Herbs, which have more of Water, than of any of the other Elements. The Second is in fiery bodies; such are Woods, Rozins, Oyls, Roots, &c. which contain in themselves more of the fiery substance, than of the others. The Third is to be understood of Earthy bodies, such as are Stones, Clayes, and Earths; but the Fourth is of Aierial: and this is in all the other three, as we mentioned above. In like manner also are there so many Wayes to be considered of, as to the pure Elements, after the same manner as is said afore, of the Four fore-going.

Hence then is it easie to be known what the Elements are, and how to be separated; amongst which, the separations of the Elements from Metals come first, to be considered of; in which Elements there are peculiar Predestinated virtues, which are lacking in the other Elements, (alias, which are forced out of the other Elements;) for although all the Elements are alike in the form, viz. in Heat, Coldness, Moisture, and Dryness; yet notwithstanding the Drynesse or Moisture, &c. the Heat and Coldnesse are not the same in one thing as in another; for in some it is Appropriative; but in other-some it is Specifick; by various wayes after this manner, according as in every kind they are each of them naturated peculiarly and essentially, for there's no kind of the Elements like to another in virtues

Thus also are we to conceive concerning the Separations of Marcasites, the which do likewise differ from the others in the Practick, and Elemental Nature; for every kind, or Lineage, is posited in a peculiar Separation, and must be practised with, in a particular way; afterwards we will speak of Gems, and Stones, and demonstrate their Elements, for they appear not at all like the others.

Furthermore, Salts are of a peculiar and most excellent nature, and of more properties then are perceived to be in the others: There is also a diverse essence in Herbs, which have no manner of agreement with the Minerals themselves; nor indeed can they be alike, as to what belongs unto their nature Likewise, the property of Woods, Fruits, Barks, and such-like is singular; also the property of Flesh, Drink, and all edible Food, and of things not good and clean, but evil and impure, which are to be separated into Elements.

There are Two wayes found to be, of that Separation which we mean; One whereof is, the Separation of each Element shut-in by it self, into a peculiar Vessel without the corrupting, or losing of its virtues, the Air excepted. The other way is of the Separation of the pure from the impure, in the Four Elements, viz. after this manner: After that the Elements are separated viz. the one from the other, they have as yet a grosse substance; for which cause there follows another separation of those same Separated Elements; we will therefore declare the Practick of them all, for 'tis to be known in the first place, that the Quintessence of things is to be separated & extracted this way, because truly the Elements drawn out of bodies, in the nature of Quintessence, are not subjected, but are left with it. Therefore it is able to tinge the Elements, either stronger or weaker; which is to be understood thus, That the vigorousness do not (because of this) perish from the Elements when the Predestinated Element, that is, the Quintessence, is extracted; for it is it self likewise Elemental and Separable, as to the Elemental form, but not as to the differing natures, as is evident in the Discourse of the Quintessence.

By these like Separations, all Elemental Infirmities may be cured, by one simple Quintessence, viz, after this manner; If those Predestinations fight against these infirmities, as we set down more largely in the Discourse of Predestinations. By these things therefore thus spoken, we have sufficiently enough disclosed the beginning of the Separations, and therefore let us now hasten on to the Practick part of them; the variety whereof is Tenfold: One is of Metals, a Second of Marcasites, a Third of Stones, a Fourth of Oleaginous things, a Fifth of Rozins, a Sixth of Herbs, a Seventh of Flesh, an Eighth of Juyces, a Ninth of Vitrified things, and the Tenth of Fix things: And now, as to those Separations of the Elements there are three wayes thereof, One by Distillations, a Second by Calcinations, and the Third by Sublimations; To this do belong all the exercises, as the applying of the hands to the Fire, and Labouring, and other necessaries, which shall be set down in the following Separations.

Of the Separations of the Elements out of the Metals.

AS touching the Separation of the Elements from the Metals, there need the best Instruments, Labour, Diligence, and an artificial Experience, and an aptitude of the Hands for this Work.

First of all, make an Aqua Fortis, thus:

Take Salinitre, Vitriol, and Allum, equal parts, the which you must Distil into an Aqua Fortis; pour this Water again upon its feces, and again Distil it in a Glasse. In this Aqua Fortis clarifie Silver, and afterwards dissolve therein Salarnioniack: Having so done, Take a Metal, reduced into Leaves, and resolve it there into water, that is, in the same water, then separate it by B. M. pour it on again, repeat this so often until there be found an Oyl at the bottom, viz. of ☉︎ or Gold, a spadiceous or light red Colour; of ☽︎, a lazure; of Mars, a red, and very obscure; of ☿︎ a white; of ♄︎, a livid, wan, and leady; of Venus, an absolute green; and of, a yellow colour.

But yet note, that, not all the Metals are thus reduced into an Oyl, but such as have been afore prepared: as for example, Mercury is to be sublimed; Saturn to be calcined; Venus to be florified, or reduced into […]ores, Iron to be Crocified, and reduced to a Crocus; Jupiter to be Reverberated; as for Sol, and ☽︎, they will easily submit themselves.

So then, when the Metals shall be on this wise reduced into a liquid substance, and thereby disposed themselves to a disjoyning of their Elements, (the which thing cannot possibly be done in a Metallick nature) for every thing is to be afore prepared for the use its agreeable unto and convenient for. Afterwards ad to one part of this Oyl two parts of new Aquafortis, and being well shut in together in the best glasse, set it in horse dung for a moneth, then destil it wholly off with a gentle fire, that the matter may be coagulated in the bottom. And the Aquafortis which ascends, if it be destilled on this manner in a B. thou shalt fine two Elements together; But note that all the mettals will nor leave the very same Elements behind; for in Gold, the Earth and the Water remains in A. B. but the Air is in all the other three; and the Element of Fire abides in the bottom; because the Substance and tangible matter of Gold is coagulated by the fire, therefore it will come together in a substantial matter and substance.

In Lune there will remain in the bottom, the Element of Water, and in a Bal[…]y, the Elements of the Earth and Fire, for the Substance and Corporallity of (which indeed is of a six nature, and which cannot be elevated, is born and springs from coldnesse and moisture. In Mercury, the Fire remains in the bottom, and the Earth and Water are elevated up. In Venus, the Fire also remains, and both, viz the Earth and the Water abides in a B. In Saturn, the Element of Earth remains in the bottom, the Fire and Water are to be had in a B In Jupiter, the Air remains in the bottom and the Fire, Water, and Earth are elevated there from.

Tis therefore to be observed, that the Air affords […] body in and in no other mettal whatsoever, of the which although some part doth also ascend together and remaines, inseparably permixt with the other three Elements, yet notwithstanding that Air is not Corporeal, but is adherent and concurrent with the others, and is inseparable from them.

Furthermore, 'tis to be noted, that, that remainder, that is, the corporeal Element, which remained in the bottom, must be reduced by a B into an Oyl, with fresh Aquafortis; and so this Element will be perfected, the which thou shalt keep for one Part The rest thou shalt Separate by a B. on this wise; Put them in Sand, and Urge them gently; then first of all, the Water will be elevated, and will come forth; then after that the Fire, for you will know by the Colour where those two remain. But if the Elements, Earth and Water, should have remained, then the Water will ascend first, and after that the Earth. But if it be the Earth and Fire, then the Earth is elevated first, and the Fire afterward. But if the Water, Fire, and Earth should be together, then the Water will ascend first, the Fire next, and last of all the Earth. These Elements may be so kept in peculiar Glasses, each of them according to its nature: as for example, in Sol, the Hot and Dry, without any other property. Likewise the Cold and Moist, and the Cold and Dry. The like is to be understood of the others. But you must know thus much, That the Corrosive nature of the Aquafortis, is so to be extracted, as we have described it in the Book of the Quintessence.

Of the Separations of the Elements out of Marcasites.

HAving afore set down the Separations of the Elements out of Metals, it remains that we now proceed to those Separations that may be made from Marcasites, and they are these:

Take of any kind of Marcasite (as you please) whether Bismute, or Talk, or Granate, or Cobolt, or any other kind, one pound; of Salt Nitre as much; beat them together very small, and draw them out, or distil them by an Alembick, without a Cucurbite, by burning them together, and keep whatsoever Liquor shall ascend. But as for that which remains in the bottom, grind it, and resolve it into a Water with Aqua fortis, and hereto pour the Water you gather'd afore, and Distil it into an Oyl, as was aforesaid of the Metals. And after the same processe, shall you Separate the Elements likewise; for thus 'tis to be understood, viz the Golden Marcasite, to be separated like to Gold, the Silverish like to Silver, the Bismutick like Lead, the zinck like Copper, the Talk like, the Cobolt like Iron, &c. Thus much may suffice for the Separation of all kinds of Marcasues.

Of the Separation of the Elements from Stones.

THe Separation of the Elements of Stenes and Gems, is to be thus understood; Take a Stone, grind it exceeding well to pouder, whereto add twice as much Sulphurvive, and being all well mixt together, put them into a luted Pot in an Athanor for four hours, that the Sulphur may be wholly absumed; afterwards, let that which remains be washt from the feces and Sulphur, and be dried. This Stony Calx must also be put into Aqua fortis: and he proceeded withal as, is aforesaid of the Metals. Therefore Stones are compared to Metals; as the clear Gems, that are not white, nor brownish, are compared to Gold; the white Ceruseous and blewish coloured, to silver or ☽︎; then the more common sort of stones, to the other Mettals; as Althaster to ♄︎; Marble to Mars; flint to; but Dulech to ☿︎.

Of the Separation of the Elements from Oleaginous things.

ALL Oyles, Woods, Roots, Seeds, Fruites and such like as have a flaming nature, and fit for burning, are to be reputed Oleaginous; and the Separation of them is two sold, viz. of the Oleaginous Bodies, and of the Pure Oyles:

The Separation of the Oleaginous bodies, is thus.

TAke this Body, break, grind or make it small by any other way you can, then wrap it up in a linnen cloath, and tye it, set it in Hors-dung tell it be wholy putrified, the which sooner happens in one body then in another. After that it shall be putrefied, let it be put in a Cucurbite, and let be poured thereon so much common Aqua Ardens, or burning water, as may overtop it the breadth of four fingers, and let be destilled all that can ascend, in Sand; for all the Elements ascend, except the Earth it self, the which you shall know by the colours; but yet, the Aqua Ardens doth first ascend, after that the Air, then the Water, and lastly the Fire, and the Earth will remain in the bottom.

But now as to pure Oyles, you are to understand that they do not need putrefactions, but are to be destilled alone without addition; then afterwards, their Elements are to be separated, as was said afore of the others, the which are likewise destinguishable by their Colours.

After the same manner must you proceed with Rozins of a liquid substance, as Pitch, Rozin, Turpentine, Gums and such like. But such Rozins as are Corporal, as Sulphur is; they must first be prepared on this wise.

Of the Separation of the Elements in Corporal Rosins.

TAke Sulphur most finely ground, boil it with twice as much Linded Oyl, into a Liver; the which being beaten to powder, and shut up in a bladder, must be put into Hors-dung to putrefie for four weeks; Then let it be destilled by an Alembick, gently upon a naked fire, the Air and the Water do ascend first, in different and pallid Colours; then afterwards by the encreasing of the Fire a little, the Fire doth ascend upwards, but the Earth abides in the bottom. The Colurs appears pure, as the Air yellow, the Water like to thick milk, that it can scarce be distinguished from milk, the Fire like a burning Rubie, with transparency, and all the signes of fire, but the Earth is altogether black and adust; and the four Elements being thus Separated, each Element is perfect, in its own Elemental Complexion, and without permixion, as is above said.

Of the Separation of the Elements from Herbs.

SO also in Hearbs, the Element of water, is of most account, when they are cold Hearbs; but if they be Aërial, then that Element predominates. So likewise is it to be understood of the fire; The Separation of their Elements is thus. Take Sage, and beat or bruise the leaves thereof, and afterwards set it in putrefaction, as is said afore, then destill it by an horse-belly, and the Element of fire will ascend first, So long until the Colours, and the thicknesse of the water be changed; afterwards the earth will succeed, and some part of it likewise will remain in the Bottom, the which part is indeed fix. Destil this Water in the Sun, six dayes, and afterwards set it in a B. then the Element of the Water will first ascend, which is very little, and is perceptible by the tast; after that, the colour is varied the Element of the fire ascends so long, until that tast be likewise altered; then at last, at a part of the Earth is elevated up, but yet it is but very little, the which being permixt with the Air, is found in the bottom The like is to be understood of Aërial and watery Herbs; of which Hearbs the Air ascends first, after that the Water, and last of all follows the Fire, according to the process set down of Sage.

Of the Separation of the Elements from Fleshly Bodies.

THE Separation of the Elements from Fleshly Bodies, and such as live with blood, is to be thus understood, that the Predominant Element in them, is to be perceived more abundantly, and chiefly at the last of all; as the Principal Element in Fishes is Water, in Worms fire; likewise in Fleshly Bodies that are commestible, and such as we usually eat, is Air, according to our discourse in the Treatise of the Generation of Animals.

The Separation of the Elements from Fishes is thus.

PUtrefie the Fishes most exceedingly well, then destil them by an hors-belly, and there will very much Water ascend, repeat this Putrefaction and Destillation, and so encrease it, until there will no more water ascend, that which remains, destil afterwards by Sand, then at length the Fire ascends in the form of Oyle, but the earth abides in the bottom. Thus the whole substance of the Fishes is Separated into the Elements; Here need not any consideration of their fatnesse and marrow, but it is to be supposed, that every thing is Separated by putrefaction, and divided into their Elements. In like manner is it to be understood of Worms, except that from them there comes not onely Water, but more of fire, unlesse they be aquaous or watery Worms; as Serpents, in the destillation of which there are many things obvious, and things more wonderful then can be spoken, after the same manner is it to be understood of commestible Animals, which do also peculiarly disclose their Elements by Separation.

Of the Separation of Elements from Waterish Things.

AS to the Separatron of Juycy and Watery bodies, into their Elements, and of such bodies as have the form of waterinesse, as Urine, Dung, Water, &c. observe this Processe.

Take Urine and destil it very well, then will ascend the Water, Air, and Earth together, but the fire abides in the bottom; afterwards mix all together and destil them again, and do thus the fourth time, and in the fourth destillation, the Water will ascend first, then the Air and Fire, but the Earth abides in the bottom.

Take then the Air and Fire in a peculiar Vessel, the which set in a cold place, and there will be Stria's or Crystals congealed, the which are the Element of Fire, though indeed they will be likewise congealed in the destilling, but yet in the cold the Congelation will be more.

Of the Separation of the Elements from Water.

MAke the water boil, by an horse-belly, or dunghil, and the Earth it self will settle in the bottom, putrefie that which ascends, for its time, and let it be destilled, afterwards by a B. and the Water will ascend first, and the Fire afterwards. Dung or Excrements, Vitriol, Tartar, and such like juyces, as Allum, Salts, and others of that kind are to be destilled by ashes in that heat, and so long, until they will no more ascend, and that the Water and Air have ascended, and the Earth aboad in the bottom, afterwards by the fire, doth the fiery Element ascend. Tis to be observed in this place, that albeit the four Elements are separated, yet notwithstanding there do yet remain in the Earth, four Occult Elements, as being six, as in the Caput mortuum of Vitriol, the which you must subline with Sal Armoniack, and so will an Oyl proceed forth, in which the Water and the Fire are, and the Earth it self remaines Substantially, Separate them wch have ascended up, and the Water will ascend again, and the Fire will abide in the bottom, thus also is it to be understood of Tartar, and Salts. Now although there are many more Separations of liquors, yet we shall make a larger declaration of them, where we speak of Transmutations; for it is to be observed that there are more Elements in a Corrosive Earth, then in Ashes; Therefore the Separation is to be made by Sublimation, as we shall demonstrate elsewhere.

Of the Separation of the Elements from Glasses, and such things as are Glassy.

THat which we have set down afore concerning the resolutions of Marcasites, the same is to be understood in this place about Glases, and is principally to be considered, viz. that they be calcined with Sulphur, as the stones were; then afterwards washed, and be dissolved with Salt-Peter and Aquafortis, &c. as we have mentioned afore, &c. Their Elements are likewise to be known by the colures, in the destillations of them, not as they shew themselves to the sight; and thus much for them.

Of the Separation of the Elements in six Bodies.

THe Separation of the Elements of six things, is made by sublimation, as we teach of Salts and Liquors, but yet with this difference, that they are to be calcined with Salt-nitre, and to be sublimed afterwards; And although there are many other things not set down in this place, yet neverthelesse tis to be understood, that the Separations of all Bodies are to be made, by these thus mentioned ten ways. Moreover as to the Separations of the four Elements, tis to be observed that each of them may be Separated again, viz the Fire as fire, the Air as air, the Water as water, the Earth as earth, as it followes concerning their Peculiar Separations.

Of the Separation of the Fire.

YOU are also to know, that from the Element of Fire may be Separated four Elements after this manner, when the Fire is most violently enkindled or ascends, receive it in a Recipient, or Glass-vessel, wch shut exceeding well, and set it in horse-dung for a month, and thou shalt find in that one Elements our Elements; the wch do thus with, open the vessel, put a Receiver thereto, so the vapour, or Air will […], into the receiver, then afterwards, destil that which remains by a B. so the water will ascend, then by an heat of ashes, the fire will ascend, and the Earth will abide in the bottom; as to the virtues of these Element, what they are, and why they are in this place thus described, we shall explain more at large in other Books.

Of the Separation of the Air.

HAving received the Element of the Air into a firm glasse, and shut it with Hermes his Seal, tis to be exposed and directed or, turned at the Sun, for an whole summer; the Air is by the circulation changed into moisture, or Water, daily encreasing more and more. Thou shalt separate this quantity on this wise, viz. let it be putrified in horse-dung for four weeks, afterwards destil it by B. as you did the Fire; Its virtue shall be spoken of, more largly in another place.

Of the Separation of Water.

THe being put in a glass top-ful and not he least space empty, let be shut with Hermes Seal, and […]t at the warm Sun for a moneth, that it may daily have such a heat as if it would boil, but by reason of the fulness of the glasse it cannot; which time being past, putrifie it for four weeks then open it and deful it by an Alembick of three qu[…]ls or beaks, by this way are the three Aleme[…], Separated and the Earth of that Water abides in the bottom. The nature of […]Spa n[…] said to be of very much vir[…] in many case[…].

Of the Separation of the Earth.

THe same process is to be observed with the Earth. […] was with the Water, except onely the c[…]vilation, for this destiliation is like to that which is made or done in the fire, and is perfected by the same way. There is many a reason of our setting down thi[…] Separation of the Elements, in this place; not only because us very profitable in Philosophy, but tis so in Medicine likewise. We have now abundantly enough w[…]i[…]n of the Separations of the Elements, and although more might be mentioned thereof, yo[…] i[…] is not so very necessary.

Now we will declare the Separation of the Pure, from the In pure, according to out determination and purpose. The which indeed is done after the self same […] as we teach of Arcana's and Aurum Potabile, and therefore not to be […] in […] that processe is not from its very beginning, altogether the same with that which is set down about Arcana's and Magisteries, yet neverthelesse I do at the end assume, and follow the same way of Preparation by Separation of the Element, for asmuch as that here in this place, those Elements are to be Separated, after that each of them is purged from the desilements that are therein; so that no deformed thing or impediment may proceed from them, which otherwise might easily be.

The end of the Second and Third Book of the Archidoxis, of the Separation of the Elements.