The Water-Stone of the Wise Men, part 2 of 7

A Philosophical Enigma.

IN which the first material subject of the Art of the wise men, (otherwise [called] the Phenix of the Philosophers) being wholly divided, is to be triplicitly [or threefold wise] found.

The Enigma Philosophical.

IF I tell thee of the three parts of every thing, thou hast no cause to complain, for I tell thee the truth. Thou needest the three-leaved grass; sue to Jehovah by thy prayers. Seek for one in three, and thou shalt have one out of three. Tis called by a thousand names; tis a body, soul and spirit; Is beautified with Salt, Sulphur and an heavy Mercurie. Trust me, if thou understandest the three-leaved grass, and knowest the Voice and Song, then art thou a wise Artist.

Another Enigma much more plain.

THere is one thing in this world, is everywhere to be found; and that as it were accidentally or casually, without care; of a grayish and greenish colour, and of a wonderfull power. In this thing is both a white and red colour; It flows hither like a swift stream, and runs away like a river; It wets not, and is made of an heavy weight light. I could give it a thousand names, but thousands know it not: Tis common to be seen, but the Art of it is difficult; He that dissolves it by a medium, and finisheth it the third time, is a wise man, and rightly hath this noble subject.

Another Enigma.

THE place of the birth of this stone is everywhere; its conception is in the deep, its birth in the earth, it finds life in the heavens; it dies in time, and then at length obtains everlasting blessedness. If therefore any one hath ready at hand this thus-mentioned matter that is so vertuously endowed, (the which is partly celestial, and partly terrestrial, and is at the beginning a right confusion [or commixtion] or a certain mixt essence worthily so called, whose colour is not to be named [or, which hath no proper colour to be named by—] and doth know it rightly and well (the which knowledge hath been accounted at all times by the Philosophers for a principal member of this work) then must all such things as are requisite thereunto, and which are required in the preparation thereof, be with the greatest study [and diligence] performed: But yet notwithstanding, afore that the singular manual labour therewithall be undertook, tis very necessary that every pious Artist do again recall to his mind with much diligence, the doctrine aforesaid; and that withall he be faithfully admonished not to infold (as 'twere) himself with that secret work, and that unsearchable Spirit (that lies hidden thereunder) except he shall first have diligently searched it in its profound qualities and proportion, and according to the requisite conformity to nature: even as some of the Philosophers do admonish us concerning that thing, and say, See thou hast no commerce with this Spirit, except thou first hast an exact knowledge and understanding thereof; For God is wonderful in his works, and his wisdom is without number, and (as is aforesaid) he will not suffer himself to be mocked. Verily, here might be some examples produced, viz. of many that have too too slightly infolded themselves (as twere) [or intermedled] with this Art, and having adventured thereon, their successes have been very bad, insomuch that some have been found dead in the work it self, or else most grievously wounded by some other unfortuate mischance; for tis not a thing of such a small concernment as many dream and imagine, because the Philosophers compare it to boies play, and womens work, and that they are able to do the same. The Philosophers intention was otherwise then so; for they meant the following and successive labour of this work; which is in it self easie enough, and utterly [as twere] void of any great moment, and they accounted it as simple and easie to such only as were ordained by God thereunto, and were endowed with the knowledge thereof: Beware therefore, beware I say, and take heed to thy self that thou dost not over-rashly involve thy self in danger, but much more rather begin thy purposed [work] with prayers poured out to God for divine help, (as we have at the beginning faithfully admonished thee) and then shalt thou fear nothing at all, nor (haply) shalt thou be subject to any danger.

If therefore now thou hast employed thy self with much diligence in thy Oratory, and hast the known matter at hand, then mayst thou commodiously apply thy self to a studious diligence in thy Laboratory, and apply thereto a convenient Manual Labour, and so make a beginning.

First of all therefore it is necessary that (above all things) you dissolve that so oft spoken of first matter, or first Ens, which the Philosophers likewise have called the highest good of nature; then is it to be purified from aquosity [or its waterishness] and [its] terrestreity (for it doth at first appear to such as behold it an earthy, grave, heavy, gross, pituitous, and (as it were a kinde of cloudy and) aqueous body) and its darkish, and gross cloudy shadow wherewith it is shadowed, must be removed by thee, that so by this means its heart and inward soul that lies hidden therein, may [likewise and] next that [precedent purifying] be by a more ample sublimation divided thereout of, and be reduced into a sweet and pleasant Essence. But now all this may be done by the great and excellent Catholick or Universal water, the which (by its most swift and as 'twere flying course and passing to and fro) doth moisten and make fruitfull the whole circuit of the earth; and [is] indeed [done] so sweetly, fairly, clearly, brightly, and splendidly, that the splendor thereof appears much fairer then Gold or Silver, or the brightness of the Carbuncle or Diamond, and is admirable to behold; the which blessed water doth hold [or cover over] that said matter conjoyned [with and] also inclosed therein: It [viz. the water] extracts the heart, soul, and spirit; then moreover it is to be distilled with its own proper Salt (the which [Salt] is implanted therein by the aforesaid means [and] also in a peculiar way; and is (as to its internal colour) red or blood-like; but at its preparation, white, clear, bright, and transparent, or resplendent, and is therefore called by the Philosophers the Salt of wisdom) and be congealed, that it may be again reduced into one only thing. And thus, by this thy process thus far exercised and used (which is called the former Work) thou hast [now] first of all separated the pure from the impure, or thick and gross, and from the rough [or austere] [part;] the which is [not] any more so rough [or austere] so grievous, so discourteous as 'twere, and inhumane, as it was at the beginning, but is most brightsom, and of a most savoury odour, and of an aereal kind [or nature] in so much that were it but freed from its Eni —its evident and apparent, that it would of it self (seeing thar notwithstanding it is in it self just [or right] and perfect) betake it self [to the wing] and flie and vanish away. For which reason the Wise men do also call it a Mercurial water, or the ☿︎ of ☉︎; and also their [own] ☿︎: Now if you would use that subject in the aforementioned Species [or Form] for Medicine, without any further preparation [of the same] thou wilt reap but little help therefrom; but it would much rather (contrariwise) become a poyson unto thee: And therefore if thou wouldst enjoy that as a most plenteous rich gift and blessed profitableness and utility, then must thou make a further progress, and by other singular mediums attempt something else.

But yet notwithstanding tis necessary that thou beest admonished to be very studious and diligent, as to thy operation, in heedfully observing the way of nature, viz. how she in success [or length] of time, shews her self in [her] operation, that by this means thou mayst direct all this thy labour according to her [way.] So then if thou knowest that [thing,] then take of the aforesaid prepared aqueous [or watery] matter twelve parts; and then again, afterwards [Make] three diverse [or distinct] parts of them; the two former parts of which thou must preserve and keep very heedfully. [Then] again [add] in the first place to the former third part, a certain other material matter (the which is the body of Gold, being also a most elegant, highly gifted Creature by [the pleasure of] God, (the which said body is neerest of kin to the first matter, and also is most gratefull and acceptable thereunto) [this I say] shalt thou place [and appoint] for the first Fermentation (computing one part to a twelfth) and shalt conjoyn it therewith; for both [the parts] being as 'twere the forme of the Spiritual prepared watery matter, [they I say] and this earthly body of Sol, must be conjoyned and reduced into one bodie.

But yet you are to note, that common Gold serves not for this affair, or business, but is to be adjudged as unfitting, and as it were dead; and although it be so dignified by the Omnipotent God, as that it is the most elegant and most precious of all the other Mettals; yet nevertheless, whilest it lay in the Mines, it was [even there] impeaded [or hindred] in [its] growing on, in [or to] its perfection: Besides its inward vertues, that is, its Sulphur and Soul, are much weakened by the daily using thereof, and then 'tis daily also mixed with unlawfull and unlike things, such as have not a suitability or harmony therewith; is united with, and defiled by them, and is thereby daily rendred more and more unfit for this Work: Therefore make it thy chiefest study and care to provide thee of pure Gold, such as hath in it self a living Spirit, and such as is not debilicated in its Sulphur (as we said afore) nor falsifyed with any deceit, but is found to be wholly pure ([such] as hath passed through ☿︎, or through the heaven & sphear of ♄︎, & hath thereby purified it self from all its defilements; for otherwise the other matter cannot (with its spirituality, vertue, and efficacy) enter thereinto: For this Work doth in all things require a pure body, nor can it ever endure or brook ought of impurity with, at, or about it self.

If therefore now these [unequal or] unlike parts, viz. of the water, and of the Gold (for they are of very great unlikeness both as to Quantity as well as Quality; for the first [of them] when 'tis prepared, is light, thin, subtle, and soft; but the other is very heavy, firm, and hard) [when these therefore] are conjoyned in the Solutory Vessel [or Dish] and are reduced as it were into a dry Liquor or Amalgama, then leave them at first for six or seven days in a luke warm heat, that it may only have a kinde of small warmth: Then again, take out one Part of the three former [aforesaid] parts of the water, and put it in a round Glass Vessel (like to a Phial or Egg) as was never used, put the temperate liquor into the midst thereof; and then again leave it so for six or seven days, and the body of ☉︎ is dissolved by the water, by little and little: This being done, here begins the Conjunction of these two, and there is such a sweet and dainty entrance of the one into th'other, and such a mixtion, as is like to Ice in warm water: And therefore the Philosophers have diversly described it, and have compared it to a Bridegroom and his Bride (as Solomon in his Canticles [hath done.]) [NOW] when this is done, then add likewise the first reserved third part unto the others; but yet do not put it in all at one time, or in one day, but at seven divers turns; for else the body that you have put in will be rendred over moist, and being at length drowned would be wholly corrupted or destroyed.

For even as no seed when 'tis at first cast into the earth, can (if it hath over much water, rain, or moisture) thrive and bring forth fruits, but (as for instance the Husband mans Corn) is drowned and choaked; even so may the Comparison hold with this same thing: [But now] having in like sort done this, then Seal up your Glass, or little Glass Vessel most diligently, or else Conglutinate [or Lute it up] lest haply the Composition, you put therein be rob'd of its odour, and lest it flie away. Then moreover put on your Alembick [or] [over] and sub-minister [or put thereunder] a Fire of one [or the first] degree; let it be gentle, continual, aereal, and vaporous, the heat whereof is to be compared with [or to imitate] the heat of an Hen, sitting upon her Eggs.

Note.

THE Philosophers have delivered various Writings concerning the vaporous Fire, the which they call the Fire of Wisdom, and withall (amongst other sayings) do affirm, that it is not an Elemental and Material [Fire] but an Essential or preternatural Fire, the which is also properly called a Divine Fire, that is, the water of ☿︎, which is to be incited [and stirred up] with the Common-fires help, and by Art; at the beginning you must gently digest and concoct it; and must be most especially careful and diligent, that nothing thereof sublime up, or (to use the Parabolical Philosophick expressions) that the Wife doth not rule over the Man, nor the man abuse his Authority over his Rib [or Wife] &c. and then it doth of its own self perfect its process in a continual order, without any other labour thereto belonging, save only the care and administration of the fire; viz. that first of all the terrene body of the ☉︎ [here] added, is to be wholly dissolved, ground, destroyed and putrified, and so consequently be spoiled [or devested] of all the vertues and power that it hath (for verily at first it brings forth a darkish colour, and then afterwards a perfectly black dark colour; and is therefore by the Philosophers called the head of the Crow, and is usually done in fourty days time) and so furthermore in them, the soul thereof is likewise put off [or loosned] from it, [and] is carryed up aloft, and is wholly and altogether separated, where (for some space of time) it sticks without any vertues [and the body is just] like to dead ashes in the bottom of the glass. But the true time and space being over, if your Fire be encreased one degree more, and it be digested without wearisomness [or ceasing] it doth then again let down it self by little and little, and drop by drop, and imbibes, moistens, gives to drink, and doth so conserve the body that it be not at all combust, nor pine or wither away. Then again it lifts up it self upwards [and aloft;] then again presently it lets it self down, and thus it will do (perhaps) the seventh time; and then again the fire is to be made one degree stronger; but yet not for this intent to have thee make haste with thy Work; for verily the mediocrity and Regiment of the Fire is to be most carefully and diligently administred; for in it is placed very exceeding much. But now in the interim there will appear various signs and colours in the Glass or Vessel, the which [colours] are to be especially observed, and well noted; for, (according to them) is your direction to be taken [and framed.] So then having seen an orderly succession of them 'tis a good testimony that a most happy event will follow.

First of all there shew themselves granes like the eyes of Fishes, then [appears] a Circle about that matter, the which is as it were red; then shortly after whitish; [then] moreover it becomes green and yellow, like the Peacocks tail, [then] afterwards most white, and then red and shining, [then] after a certain time when a greater Fire is administred, and the extream [or last] heat given [thereto] the Soul and the Spirit is again perfectly united with its own body lying in the bottom, into a certain dissoluble, and indissoluble Essence; the which Union and Conjunction then (because of the unspeakable admiration thereof,) cannot be seen and considered of without fear and trembling; and then is seen and beheld the new raised up body, living, perfect and glorified, the which hath in it self a most elegant redness, of a purple colour, and like a Crimson or Scarlet dye, the tincture of which doth also transmute, tinge, and heal all the imperfect bodies; of which we shall speak more hereafter.

The Work therefore being happily brought to an end (by the help and assistance of the most great and blessed God; and the Phoenix of the Wise men being beheld) then upon thy bended knees, and with a devout heart give thanks to the Omnipotent GOD (who hath been the chief Guider of all this whole Work for those his especial benefits that he hath vouchsafed thee so graciously: And then further, see that thou managest it well, to his praise and glory, and for the benefit of the needy Members, and do not abuse it. See therefore thou hast in these [words] the true information of the whole Process, whereby this noble Art, & high Work, and Philosophers Stone, like as the Philosophical Egg, may be opened, prepared and finished.

For a Conclusion (for tis no ways expedient slightly to slip this over) [observe] that if haply any mischance or errour, or any misapprehension (which may easily happen, and so vehemently impede the perfection) should be committed, or intervene, then must a seasonable remedy be sought after, and the evil [or errour] must be remedied. If therefore you perceive (in the first place) that before dissolution and liquefaction, any thing sublimes it self up, and ascends; or if there swim at top of the matter a red oil as 'twere (which is a very evil testimony)

And Secondly, If it begins to become red, either together with, or before [the white] or if after the whiteness it be red afore its time:

Or Thirdly, If it will not, in the end, give it self forth [as 'twere] or not suffer it self to be rightly Coagulated:

Or Fourthly, if the matter be so changed and inverted by the greatness of the heat, that it will not (when 'tis taken out) presently melt upon a red hot Iron, like to Wax, and tinge and paint [or colour] the Iron; and if (afterwards) it be found not abiding the firie tryal: All these things (I say) are remarkable signs, by the which it may be gathered, That this work is not rightly ordained and instituted, but that it hath been neglected through want of diligence and care.

All which defects (notwithstanding) and all these erroneous waies, if not too too strong and powerful, and if in time lookt unto, may be easily met withal, and may be well corrected and restored: But the highest diligence of dealing here with them is requisite, and consequently artificial manual apprehensions [or operations] and ordinary, [or orderly] mediums which are necessarily to be known to a skilfull and experienced Artist.

But yet notwithstanding, for the sake of the Tyroes, or young beginners, that are Lovers of this Art, and disciples thereof, (for their sake) I say, I will orderly recite those mediums very briefly; as for example, if it chance to happen that one or more of those aforesaid errours should come to pass, then must you again take out of the glass the whole composition that you did put in, and again dissolve it, and imbibe it with the aforesaid water of ☿︎ (which the Philosophers also call Lac Virginis, or the first matter, [also] the milk, the blood and the sweat thereof; also an indestructible fountain, or Aqua vitae, the which notwithstanding contains in it self the greatest venom) and moisten it, and [so] render it efficacious, and then again, [digest and] boyl it so long until there sublimes nothing up nor ascends aloft any more; or [until] the congelation and fixation doth rightly and perfectly shew it self in the said work, according to what is afore mentioned; As for its following fermentation and multiplication, we shall speak more thereof in the third part [where we treat] of the utility and profit thereof. Besides, as to the time thereto requisite, as to the time of dispatching each Act [or Scene] here should be somewhat spoken a little more largely, but yet as to this there can be no certain bounds prescribed, [or set time mentioned] for those aforesaid Philosophers are of different opinions, as may evidently be seen in their writings; for alwaies some have obtained their end afore other some. But we have formerly admonished and told you, that nature is to be well observed in all things (even as it represents it self in all things.) The which if any one doth do, and diligently observe that [I have said] and doth likewise in every thing observe a right medium, he may the sooner be able with such a work [or proceeding] to arrive to the perfection. But I do exhort and withall inform thee, as to this thing, that as to the entrance upon or beginning the former or latter labour, thou doest not exceed or outstrip as 'twere, in thy calculation, this character X [its] middle or point, but divide it justly; and then moreover, with the half part of this character, (that is V) must you go backwards [or retrograde] in the composition of this work. The which being done, then afterwards if thou joyntly recollectest [or unitest] it again, and rightly numberest up XX [being] the part [or product] thereof; in that number or time, (if no farther obstacle intercede) mayst thou attain to the end of thy work. Be therefore content with such a time [or calculation;] for if thou covetest the finding out a somewhat nearer end, tis rashly done of thee, and presently succeeds an errour; for verily one onely hour may drive thee back an whole moneth, whereas about such a time (as I have hinted) thy progress may lead thee to hit the mark: But note well, that thou dost not too too closely [or niggardly as 'twere] contract [this] calculation; Or (as I informed thee but now) at all exceed it; for shouldst thou do so, thou wouldst have an abortive; For verily, many by their [as 'twere] abreviating hastiness and unskilfulness, do, instead of their hoped for Elixir, obtain and get a certain Nixir. And whereas in this thing much of concernment is placed as to this Magicall Science, I was the rather willing thus briefly to describe it to the sons of wisdom, that they may consider and judge thereof more deeply.

An Enigma.

THere are seven Cities, and seven mettals, so counted.

There are seven daies, and a seventh number.

Seven Letters, and seven Words in order.

There are seven seasons, and so many places.

Seven Hearbs, seven Arts, and seven little stones.

Divide seven with three, with [much] wariness.

Let be no coveting to precipitate the half [or rashly to shorten the time.]

Briefly, all things do quietly rest and prevail in this number.

The process of the whole work is here briefly declared.

The first or former Labour.

DIssolve the matter, and also Putrifie it:

Afterwards let it be distilled, and then Coagulate it.

The second or Latter Labour.

COnjoyn two things; Putrifie them, then blacken them:

Digest them till it become whitened by thy Art.

Then at length rubifie it to the highest; Coagulation is a thing Profitable to this Art; This done, fix it, and thou shalt be a great man.

And if thou shalt (after all these things) ferment this, thou hast luckily finished the whole work of the Art, Circularly.

Then hast thou solemnly atchieved such a noble portion as will (suddainly) multiply for thee a thousand-fold riches.