The Aurora of the Philosophers, chapters 18–20

CHAP. XVIII.

Of the Instruments and Philosophical Vessel.

THE Putatitious Philosophers have rashly understood [and imagined] the Occult and Secret Philosophical Vessel, and Aristotle the Alchymist (not that Grecian Academical Philosopher) hath [conceited it] worser, in that he saith the matter is to be decocted in a threefold Vessel; but he hath worst of all [understood it] that says, viz. that the matter in its first separation, and first degree, requires a Mettalline Vessel; in the second degree of Coagulation and dealbation of its [own] earth, a glass Vessel; and in the third degree, for fixation, an earthen Vessel. Nevertheless the Philosophers do understand by this [Vessel] one Vessel only in all operations, even to the perfection of the Red Stone; seeing therefore, that our matter is our root for the white and the red; tis necessary that our Vessel ought to be on this wise, that the matter therein may be governed by the Celestial Bodies; for the invisible Celestial Influences and impressions of the Stars are exceeding necessary to the Work; otherwise 'twill be impossible for the invincible Oriental, Persian, Chaldean and Egyptian Stone to be accomplished; by which [Stone] Anaxagoras knew the vertues of the whole Firmament, and foretold of the great Stone that should descend [down] upon the earth out of Heaven, the which also happened after his death. Verily our Vessel is most chiefly known to the Cabalists, because it ought to be framed according to a truly Geometrical proportion and measure, and of [or by] a Certain [and assured] Quadrature of a Circle: or thus, that thee Spirit and soul of our matter, may in this Vessel, elevate with themselves (answerable to the altitude of the heaven) the [things] separated from their own body. If the Vessel be narrower or wider, higher or lower then is fit, and then the ruling and operating Spirit and Soul desires the heat of our Philosophical Secret Fire (which is indeed most acute) would stir up the matter too violently, and urge it to overmuch operation, that the Vessel would leap into a thousand pieces, to the hazard and danger of the body and life of the Operator: whereas contrariwise, if it be more wide or capacious then for the heat to operate upon the matter according to proportion, the work will also be frustrate and vain. And therefore our Philosophical Vessel is to be framed with the greatest diligence: But as for the matter of this our Vessel, they alone do understand it, that in the first Solution of our fixt and perfect matter, have adduced or brought this [matter] into its first Essence; and so much for this. The Operator must likewise most accurately note what it is, that the matter (in the first Solution) lets fall, and casts out from it self: The manner of describing the form of the Vessel is difficult; it must be such as nature it self requires [tis] to be sought for and searcht after, out of one and the other, that [so] it may (from the altitude of the Philosophick Heaven, elevated from the Philosophick Earth) be able to operate upon the fruit of its own earthly body. Verily it ought to have this Form, that a separation and purification of the Elements (when the Fire drives the One from the other) may be made, and that each [Element] may possess its own place in which it sticks; and the Sun and the other Planets may exercise their operations round about the Elemental Earth, and the course of them may not be hindred in their circuit, or be stir'd up with too swift a motion: Now according to all these things here spoken of, it must have a just proportion of Roundness and Height: But the Instruments for the first mundification of Mineral Bodies, are melting Vessels, Bellows, Tongs, Capels, Cupels, Tests, Cementatory Vessels, Cineritiums, Cucurbits, Bocia's for Aq. fort. and Aq. regia, and also some things as are necessary for projection in the last Work.

CHAP. XIX.

Of the secret Fire of the Philosophers.

THis is the renowned Judgement and Opinion of the Philosophers, viz. the Fire and Azoth may suffice; for the fire alone is the whole work, and the Entire art: Moreover, as many as do build up their fire with coals, do err, containing the Vessel in that heat, some have in vain attempted with the heat of horse-dung; they have with the fire of Coals without a medium sublimed the matter, but not dissolved it. Others have caused an heat with their Lamps, affirming that to be the secret fire of the Philosophers, for the making of their Stone; some have placed it in a Ball: [but] first in an heap of Ants Eggs; others in Juniper Ashes; some have sought the fire in Calxvine, in Tartar, Vitriol, Nitre, &c. Others in Aq. ardens, as Thomas Aquinas falsely speaking of this fire, saith, that God and the Angels cannot want this fire, but do use it daily: What a blasphemy is this? Is it not a most manifest Lye, that God cannot be without the Elemental Fire of Aq. ardens? All those heats with those mediums spoken of, that are excited by the fire, are altogether unprofitable for our work: Take heed thou beest not seduced by Arnoldus de villa nova, who wrote of this fire of Coals; for verily he will deceive thee herein.

Almadir saith, that the invisible rays alone of our fire are sufficient; another brings in [as an] example, that the Celestial heat doth by its reflections, make for the Coagulation and perfection of Mercury, as also for the Mettallick generation, by its continued motion; again the same [saith] make a vaporous Fire, digesting and cocting [or ripening] continual, yet not flying or boyling, shut close, compassed about with ayr, not burning, but altering and penetrating. Now I have truly told you all the manner of the fire and of the heat to be stirred up, if thou art a true Philosopher, thou wilt well understand; thus much he. Salmanazar saith, Our fire is a corrosive fire, which spreds [as 'twere] ayr-like a cloud over our Vessel, in which cloud the rays of this fire are hidden. [Now] if this dew [of the] Chaos and moisture of the cloud fail, an error is committed. Again, Almadir saith, unless the fire doth heat our Sun with its moisture, by the dung of the mountain, in or with a temperate ascending, we shall not be partakers either of the white or the red Stone. All these things do openly demonstrate unto us, the Occult Fire of the Wise men. Briefly, this is the matter of our Fire, viz. that it be kindled by the quiet Spirit of the sensible Fire, the which drives upwards (even as the heated Chaos) directly opposite [or under] and above our Philosophick matter, which heat glowing above, or below our Vessel, doth after the manner of a perfect generation, constantly urge or press onwards temperatly and without intermission: Thus I.

CHAP. XX.

Of the ferment and Weights of the Philosophers.

THE Philosophers have very much laboured in the Art of Ferments and Fermentations, the which [art] seems to be the chiefest of [all] others; concerning which also, some have made a Vow to GOD and to the Philosophers, that they will never manifest the Arcanum of that thing either by similitudes or parables. Whereas notwithstanding, Hermes the Father of all the Philosophers in the Book of his 7. Treatises doth most clearly lay open the Ferments, saying, that it consists of nothing else but its own paste, and more largely [saith] that the Ferment whitens the Confection, and hinders adustion; and doth wholly keep back and retard the Flux of the Tincture, doth comfort bodies, and encrease union. Also he saith, that this is the Key, and the end of the Work; concluding that the Ferment is nothing else but the paste, as [the Ferment] of Sol is nothing else but Sol, and of ☽︎ 'tis nothing else but Lune; others affirm that the Ferment is the Soul, the which if it be not rightly prepared according to the Magistery, it will effect nothing. Some Zealots, or zealous men of this Art do seek the Art in common Sulphur, Arsenick, Tutia, Orpment, Vitriol, &c. but in vain, because the substance which is sought after is the same with that from which it must be drawn forth: Tis therefore to be noted, that the Fermentations thereof [and of that kind] do not succeed as these Zealots would have it, but (as appears by the thing spoken of above) only in natural successes [or progress.] But now at last to come to the weight, 'tis to be observed in a twofold manner; the first is natural, but the other is artificial: The natural obtains its effect in the earth, by nature and concordancy. Of the which Arnoldus speaks: If there be more of less earth added, then nature endures or can bear, then the soul is choaked, and no fruit perceived thence-from, nor fixation: The same thing is to be considered of as to the water, viz. If more or less thereof be taken, then 'twill bring as inconvenient a loss; for the superfluity thereof will render the matter beyond measure moist, and the defect thereof will render it dryer and harder then is just. If there be too much ayr, then is there an impress of too much tincture; if too little, then the body becomes pallid: Likewise if the fire be too vehement, the matter is burnt up; if too remiss it hath not the power of drying up, nor of dissolving, nor of heating the other Elements; in these things doth the Elemental weight consist. But the Artificial [weight] is most occult; for it is shut up in the Magical Art of Ponderation [or weights:] Now the Philosophers say, that between the Spirit, Soul, and Body, the weight consists of Sulphur, as the Guider of the work; for the soul doth greatly desire Sulphur, and doth necessarily observe [it] by reason of [or in relation unto] the weight. Understand it thus; our matter is united to a red fixt Sulphur, to which [Sulphur] a third part of the Regiment or Governance is committed, even unto the ultimate degree, that it may perfect [even] to infinity the operation of the stone, and may therewith persist or abide, together with its fire, and may consist of a weight equal with the matter it self, in all and through all, without the variation of any degree of permutation or change. Therefore after that the matter is fitted, and mixed in its proportionable weight, 'tis to be excellently well shut with its Seal, in the Philosophers Vessel, and be committed to the secret Fire, in the which the Philosophical Sun will arise, and spring up, and will enlighten all things which expect its Light, and do with exceeding much hope desire it. Thus in these few words we will conclude the Arcanum of the Stone, which is not maimed or lame in any one point, nor defective; for the which we give God immortal praises and thanks: Now wee'l unlock to you our Treasure, which all the riches of the whole world is not able to buy.