The Prophesie of Dr. Philip Theophrastus Paracelsus of the Northern Lion

They will not leave me in my Sepulchre, but will hale me out thence, and lay me down towards the East: And I do foretell unto you, that there are three great Treasures hidden.

1. The First is at Weyda, at the Alps of Julia.

2. The Second is between Suevia, and Bavaria: The place I do not poine at, because of avoiding the being the original of many evils, and because of the shedding of Bloud.

3. The Third is between Spain and France.

He now that shall find these, will be carried in Triumph, and be admired by all: Likewise between Suevia (or Scawben) and Bavaria, there are Books which contain no mean and common Artifices, that will offer themselves together with precious Stones and a Carbuncle.

I will here likewise declare the Age of such as shall find them.

The First will be 31 years old.

The Second 50 years old.

The Third 28 years old.

And these shall be found not long after the exit (or ruine) of the Austrian Empire, and it shall happen, that in this very same time, a Yellow Lion shall come out of the North, which shall be Persecutor of the Eagle, and at length its Conquerour: He shall subject under this Empire all Europe, and a part of Asia and Affrica, and shall profess the good and Christian Religion, and shall have many Followers thereof. It shall first of all be a most troublesom work for him to chase away the Claws of the Eagle out of the Empire; but afore this comes to pass, there will arise extreamly great Dissentions, and various Grudges amongst all Men in all Countries; the Inferior will rise against the Superior, so that there will be a great tumult, but yet notwithstanding the Members shall suffer the punishments of their wickedness, and the head abide safe.

Nor shall here be an end, but there shall be kindled a great fire, which shall turn all into ashes, but the Omnipotent God will be at hand to help his own people, for there shall yet remain a small sparkle of Piety, which will take rooting, and encrease by little and little, and strike a terrour into the plundering Robbers, and make that alive, which seems to be dead. The Enemies and Persecutors of Christ, will call themselves powerful, and every where bring in great Devastations, insomuch that there will seem to be an end of our Actions.

Now whilst the Enemy is placed in the very topmost pitch of fortune, the most Just God, will (by the help of a small company) destroy, and utterly root out the Northern Lion, accompanying him, together with all his Clerks; yet abundance shall be Converted, and believe on his Omnipotence, and in the most Holy Name of God.

When therefore this Lion hath gotten the Eagles Scepter, every body will reverence, and run after his Majesty: He shall be powerful in Deeds and Counsels, and the Subjects that now refuse him, shall receive him with the greatest joy, and acknowledg him their Superior.

Then must the aforesaid Treasure ’twixt Suevia and Bavaria be found, which is equivalent to the Riches of twelve Kingdoms, where also lies hid, a Carbuncle, as big as an Egg, richer than any price.

The other Treasure that lies between Spain and France, is indeed great and potent, but yet it gives place to the former, it shall be manifested at the entrance of the Lion that comes from the North, and, which shall take the Eagle, and then at length shall men consider well what I Theophrastus have been.

Now when the praised Northern Lion hath finished his Course, and hath broken the edge of the Eagles Claws, then shall Peace and Concord every where speedily and vehemently fly thereunto, but yet he will send afore, some signs and tokens by which it shall appear unto us, that the Messengers sent forth shall declare the coming of the Lord. There is yet one only thing that I Theophrastus do beg at your hands, that ye do not any of you impute unto me the things which I now lay open; forasmuch as I cannot be against the Will of God, which I must put in execution in the Nature of things.

These are those Secrets of Secrets that I was willing to open unto you. This Treasure far exceeds other Treasures; my Arts are hidden in that place betwixt Suevia and Bavaria, and they are these, viz. The true Transmutation of Metals of a short way: The Universal, more than perfect: The so much talk’d of Aurum Potabile, and Philosophers stone: But he that by the guidance of God has an entrance opened to the finding of them, shall there find (besides other stones) a precious Carbuncle, which lies hidden in a little Box cunningly made by Men, and covered over with Gems; the Key of the little Box is in a Golden Coffin, the Golden is put in a Silver one; the Silver one in a Tin one; and it lies in such a place as God hath chosen, or appointed.

The Omnipotent God will bestow upon him that finds them his Divine Benediction in all his Affairs, and will give him power to oppress all evil, and to draw out good; whereby things necessary may likewise be obtained from God who is able again to reduce the world he made of nothing, into a nothing: Let the Son and Holy Spirit be also with us, the Blessed Trinity, for ever and ever. Amen.

First of all, Paracelsus saith in this his Prophesie, that Men shall draw him out of his Grave, and place him towards the East; who is so simple as to think that this is to be understood according to the Letter? What Profit and Honour would thence arise to Paracelsus, if his Bones were digg’d forth, and translated into another place? Whereas if he were even now living, he could not desire a better and more excellent Tomb, than that he lies in. Whilst he was living, he was not so proud; he very well knew that the Honours of this World are fading and vain. Nor did he ever require, that any Epitaph should be erected to his Honour: Although (when his Friends had taken care to lay him in a decent place.) The Magistrate commanded a very notable Epitaph to be engraven on his Tomb-stone for a Testimonial of his Deeds, the which Epitaph will bring him Praise enough while the World lasts. The said Epitaph runs thus.

The Epitaph of Theophrastus Paracelsus; which is to be seen Engraved on a Stone at Saltzburg, in the Hospital of St. Sebastian, erected against the Wall of the Church.

Here lies Buried Philippus Theophrastus, an Eminent Doctor of Physick: Who by a Wonderful Art, took away those Dire Maladies, the Leprosie, Gout, Dropsie, and other the Incurable Diseases of the Body; and Honourably Distributed, and gave his Goods unto the Poor. He Died the 24th. Day of September, Anno 1541.

How could he be possibly more praised after his Death, than I see to be done by this Epitaph. But yet I would not have you think that I desire you to account of my Opinion as if it were Gospel. It pleased me here to put it for this end, to shew, what my thoughts are, as concerning this thing, every one may believe as listeth him, but as for my part I will in no case believe, that the Prediction is to be explained according to the Words or Letter: But whereas it is said, that he shall be taken out of his Sepulchre, and put in another towards the East, I do thus interpret it: That if any shall understand his Writings, they shall thencefrom perceive what, and how great a one he was, and so will make his Cause their own, and will defend his Writings against Inimicitious Zoilists (or Carpers) and Ignorants, who as well since his Death, as whilst he was alive, entreated him very inhumanly, and as it were, oppressed him with Lies, and Infamous Libels, and so do they take him as it were out of his obscure Tomb, and place him towards the East, by which it may appear to every one what an incomparable Man he was; to the performance of which, I will not refuse to lend my poor help, though small, (God permitting.)

He doth afterwards add, that there are three great Treasures hidden, which whoever shall find, shall triumph very nobly; the places which Paracelsus points at, and where those Treasures are hidden, are, where the Metals are digged; and indeed such places they are, as in which there lies hidden the highest Tincture, and which otherwise is not to be found neither in Gold, nor Silver, nor in all the other Metals, or Minerals.

I do think that Paracelsus knew these Minerals, and made a Tincture of them, and thereupon was willing thus obscurely to describe such Treasures.

He that shall find, that is dig it forth, and shall know the way of preparing a Tincture thencefrom shall doubtlesly be magnified, especially if he will disclose them unto others.

Now I believe that if these Treasures should be digged out by some godly, honest, and wise Man, (for the finding them is denied unto reprobates) would not hunt after or affect vain Glory, but be contented in that he knows it: But it is not convenient to open or disclose what this Minera is, wherein God hath put such a singular Tincture, and which he hath hidden from the proud and covetous. But seeing that all things reside in the hands of God, who can give unto his own People that which he denies unto others, I do not at all fear any one’s exhausting so easily a Treasure lying so profoundly hidden, although I should make known this subject.

Thus much I have experienced, that there lies in them a much more excellent Tincture than in the other Metals or Minerals, but I do not boast that I have thence drawn the universal Tincture and made it fix, for time and occasion would not as yet permit it. But I have often times in a particular way instituted a graduation of Luna, by the help thereof, insomuch that it hath left some fix’d Sol: Whereby I have observed, that many excellent and profitable things may be effected, when that volatile Tincture is by the rule of Art made fix’d and fluid. However I will make trial, if God shall vouchsafe me life and strength, and see what I shall thence obtain.

As concerning the name of the subject, it is called Magnesia Saturnina: which is found between France and Spain in the Piedmont Mountains; ’tis commonly called the Piedmont-magnesia, but ’tis very much unlike (to one another) for some of it is of a yellow colour, and this the Venetian Glass-men use, when they make Glass, that it may become pellucid and transparent. The Glass doth at first become of a purple or Amethist colour, but this colour abides not one hours space in the subject, but it evaporates, because it is not fix’d enough as yet, and then the Glass becomes wholly transparent and bright, but if they would have the Glass hold the purple colour, they presently work it up as soon as ever the Magnesia is therein molten. Many years agoe, when I attempted operations about things of less moment, and changed Crystals into variously colour’d Glasses, I found that this purple colour was not fix’d in the Fire; and that the Magnesia had in it many impurities, whereby my Glasses were obscured: But yet I attempted to extract from thence the pure Tincture by Art, and to free it from its unclean fæces, and to this end used various Menstruums, but yet effected nothing; until at length I saw that by mixing that magnesia with fix’d nitre, it was by boiling them in a strong Crucible, opened by the Nitre, from whence proceeded a delicate purple colour. I poured out the Mass and powdered it, and extracted it with hot Water, and passed the Liquor through a Filter, and then had I a most dainty purple fiery liquor, which did almost every hour (standing but only in the cold) change colour, so that it became one while green, then sky colour, another while of a blood colour of its own accord, then again presently it received other most elegant colours. Out of which liquor I did a-new separate the more pure part, and I used this red powder to tinge my Glasses, the which thing I indeed obtained, but because the Tincture was more fusile than the green stone it self which it was extracted from I was constrained to leave it off. However this I experienced, that there lies a mighty Tincture hidden in the said Magnesia, and thenceforward I pondered upon the business more deeply, and adjoined the Magnesia thus fusile unto Luna, and then I found some Sol: but I could not bring the work to any fuller perfection because of the want of time, & store of business. I am of that opinion that (by Gods permission) a Tincture may thence be extracted for Metals and Animals. These are my conceptions, but I well know, that the ignorant Momus, or Carper, will hence take occasion of mocking at me, but this I cannot at all hinder.

This Saturnine Magnesia in the Alps of Julia is much purer and excellenter than that Piedmont Magnesia, is and there is in it more Tincture, the which we may extract most easily by the help of Nitre, and albeit the Minera be of a yellow colour, yet is there extracted thencefrom by the benefit of Salt-petre, a most elegant Tincture, of a greenish colour, and is likewise one while purple; then sky colour, then again red, and by and by again it assumes a green colour, the which also is so fusile, it fixeth every Luna, and doth in some sort make it golden. These two Minerals I have often times handled, and have thencefrom gotten the green Lion, but have not proceeded any farther.

The third Treasure ’twixt Suevia and Bavaria, is not much unlike unto these two, and without doubt such kind of Treasures will offer themselves even in many other places where such Mountains & Mine-pits are found out, were but the right way of digging out and ripenning them, but known unto us; which knowledge is only granted unto the Sons of GOD.

These things was I willing to mention, that so it may be known what my opinion is as touching those Treasures. For I am firmly perswaded that the universal Medicine may be thence prepared, especially out of that which very much abounds shining in Metal resembling a vein of Lead, and yet yields not any Metal by fusion, because of its exceeding volatility, and of wholly flying away in the form of a vapour: Yet nevertheless, that Northern Lion is able to master it and to fatten its young ones thereby. And if GOD shall vouchsafe any one such a Treasure, he will verily find more Art-containing Books than is indeed needful. And whereas Paracelsus adds that the Lion out of the North will (after he hath found the aforesaid Treasures) become a Potent Monarch, this is easie to be believed, for he is enriched with the digged-out Treasures, and is able to manage his affairs as listeth him. He will be able to give whole Kingdoms unto others, and yet his power will not be diminished, he will in like manner be able to institute good precepts and government, and there will be a notable affluence of all things, insomuch that there will be nothing wanting. There are many Men would lead an honest Life, were they not constrained by poverty and need to do evilly.

The Northern Lion is able (when he hath found the Treasure) to abolish all these vices, and contrarywise recover a good political Governance, Peace and Quietude. For Wealth and Riches are able to transmute Strife into Peace, and these the Northern Lion can abundantly exhibit, insomuch that he may deservedly be Stiled a most Potent Monarch. But if so be that evil companion, viz. Sulphur be joined unto him, which may provoke him, he becomes more venomous than the Basilisk, and is able to kill in a moment of time, both Men and Beasts, yea to ruin Castles, Mountains, and Fortifications, and to annihilate them. But on the contrary when he hath found the Treasure, he becomes tame and liberal, and lays off his anger, and bestows on all Men sundry most acceptable gifts.

Furthermore, Paracelsus saith that a yellow Lion shall come out of the North, which shall dull the Eagles Claws; all which verily is to be only understood concerning Salt-petre’s transmuting virtue much conducing to a perfecter augmentation of the Metals, from whence ☉ and ☽ together with the Carbuncle may be atchieved; and not at all of a certain Northern King and the Roman Eagle. For the yellow and fiery Lion which is here treated of, is fixt Nitre, and if it be joined to the volatile Eagle, that is, to the volatile Corrosive Salt; this (Eagle) is overcome by that (fixt Salt) and is tamed, because the Corrosive virtue which it abounded withal, is taken away: So that he that is skill’d in Chymistry may well enough understand what Paracelsus drives at, and that he does not at all mean those Monarchs and Rulers, as may be gathered out of his Manual, where he Writes, that the Blood of the red Lion is to be commixt with the liquor of the white Eagle, and that from them by a due Coction is the universal Tincture to be extracted.

Therefore they do evilly that interpret the Writings, and these predictions of Paracelsus otherwise, they earnestly expect external Monarchs, but experience hath taught that those Lions do bring with them nothing but an hungry Stomach, which can hardly be well filled (or satisfied) with the Sheep and Lambs of all Countries. And I pray God, turn them from us and continue unto us Peace and Concord, which is most of all to be wished for.

Moreover Paracelsus further saith, that he was constrained to detect this Treasure and hidden secrets, to shew the nearest way to the description of the Philosophers-stone, which (Stone) whoever finds and knows how to open the Gate, he shall find a Carbuncle as big as an Egg, together with other Gems, which are conserved in a Chest made of Gold and Gems, and this Chest in a Golden Sepulchre, the Golden one in a Silver one, the Silver one in a Tin one, on which the Key is placed.

And now will there be any one so foolish as to interpret this according to the alleaged Words: No certainly unless he be deprived off the light of Nature. It was never heard off, that ever there was any Carbuncle found of the bigness of an Egg: neither the Roman, nor Grecian, nor Persian Monarchs are reported to have had such an one, and from whence then should Paracelsus only have the same? All Men therefore see that this Prophecy is not at all to be understood barely according to the Letter. Now in that he calls the universal Medicine a Carbuncle, he does not therein offend, because even other Philosophers have imposed upon their Tincture this very name, and this meerly because of the form it has, for if there is to be a certain Tincture that should tinge the white Metals into yellow Sol, it must of necessity be red; and therefore some of the Philosophers have likewise called their Tincture Hæmatitis, for likeness sake.

Nay more, forasmuch as it is mentioned of the Carbuncle that it shines in the night like a burning live-Coal, and yet such a stone was never any where seen or found, it necessarily follows that those things which are delivered thereof are not to be understood according to the Letter. The chiefest Lapidaries do Witness that they never saw it; the Oriental Rubies are the chiefest red Gems that we know of, of which there is scarce one found that is bigger than ones nail, which notwithstanding, if it be pure and shining, is sold for many Thousands of Duckets. In like manner, Granates are red, and of a meaner price, and shine no more in the Night than Rubies do. But that a shining in the Night like a live-Coal, should be attributed to a Carbuncle, is not done without cause; verily, the Authors of that thing are not at all to be supposed to be such Merchants, continually handling Gems, (as if they had ever seen such a stone): No, but they were the Philosophers themselves, whose words which they wrote of the prepared Tincture, the after Writers did falsly construe their meaning and understood it literally, perswading themselves that there was such a Carbuncle in the nature of things. Therefore we have no reason to induce us to believe that the ancient Philosophers did in very deed describe or mean such a Stone as shines by night, but let us rather perswade our selves as being thereto constrained by the Verity of the thing, that they did not in the least mean a natural stone, but a stone prepared by Art, and their Tincture. And this, the very Name it self seems to point out; for Carbo signifies a greater Coal; and Carbunculus signifies a little, or lesser Coal.

Now if so be that any one would endeavour to prove with Oaths to this blind, proud, and wicked World, that such a red stone shining by night, may be made of a Wood, or stone Coal, certainly every body would mock at him, and would say, That he propoundeth meer Lyes; and therefore no body ever dared (though he were never so certain of the Truth of the thing) to write ought of the same.

But some or other will say, Whence come you to know these things, and by what Notes or Testimonies do you prove that you are to be credited, as touching this Business, seeing no body ever writ that these things were so? To such an one I answer, That I leave every one at his liberty; for whether he believes my Sayings, or believes them not, ’tis all a case to me. However I say, that I can change by melting, a meer black Coal by the help of a Salt (but not common Salt) into a most red stone in one hours space. For Coals are nothing else but a fixt and volatile Sulphur, which if we will fix it, will be fixt; if we will volatilize it, it will be so. A wood Char-coal (though there’s much difference amongst them) should it lie shut up firmly & most tight in an Iron Vessel even for an hundred Years so as that no air get in, and should be (all that while) kept in a most vehement fire, yet would it not shew the least sign of being consumed or changed, but let but the air come unto it, and it will be reduced into ashes in a moment. If now you have understanding and sense, consider with your self more largely as touching this thing, and you will find many profitable and good things if GOD shall open unto you the Eyes of your mind: This red stone having the form of Glass, being poured out of the Crucible, shines in the dark like a burning Coal, according as is the Coal you prepare it of. And albeit that this Glass can perform many good things in Medicine and Alchimy, yet it is not at all the Stone of the Philosophers, which they call a Carbuncle, for that must be fixt, and resist the Fire, both which are denied to this Glass to be, for it is volatile, and can easily be changed by the Fires force.

I have several times made this stone of Salt and a Coal, but never had time as yet to bring it to a perfect fixation, and therefore I cannot determine certainly, what may be farther hereof made. However I would not have the lover of the wonders of GOD to be unacquainted with this, that (viz.) my said Stone of a Coal, or my red Carbuncle, if it be dissolved in the air, it yields a green fiery Liquor, which if smeared upon any Silver it gilds it as Sulphur does. If the Divine Clemency shall supply me with life and strength and that my enemies, and opportunity shall permit, I will some time or other set about the work of fixation, that so it may appear what is thence to be hoped for.

And now friendly Reader who art not addicted to either party tell me, whether or no there does not redound unto thee more light from this most brief treating of the Carbuncle, than from the obscure Lucerna or Candle of I. H. S. in whose Book there are indeed the names of a many Authors cited, but none of their Writings are explained, and therefore it is rather a bringing others into a Labyrinth, than a showing of the true way.

Paracelsus adds, that this Carbuncle is hid in a little Chest made of Gold and Gems, this Chest in a Golden Coffin (or Tomb), this in a Silver one, and finally this Silvery one in a Tin one; which sayings verily are to be taken or understood in a far other sence than they are uttered, as well as the words foregoing: For to what end should there be such a multitude and variety of Coffins? My opinion hereabouts is this: Forasmuch as there lies in Tin (as Paracelsus testifies in his Book of Vexations, when he saith, that Jupiter has much Gold in it, and not a little Silver) a spiritual Gold and Silver hidden, and that ☽ contains ☉, and ☉ contains Tincture, we are to understand these things of them, they being as so many Coffins.

But some may say, to what use serve the Tin and Silver, if they are to be removed afore we can come to the Golden Coffin, and get to that which contains the Carbuncle, may we not presently even at first dash seek such a stone in ☉, and leave Tin and ☽ untoucht? I could most easily satisfie such an objection, and give a sufficient reason of Paracelsus his Writing such things, but that I judge it inconvenient to communicate such things of so great a consideration (or moment) to wicked Zoilists or Carpers.

However I cannot here let this slip, viz. that there lies hid in ♃ an excellent Mercurial Liquor, which is thence extractable by the benefit of that Key which lies upon the Sepulchre or Tomb, viz. by the benefit of Salt-petre. This mercurial Liquor, loosens the bonds of ☽, and makes it fit, so as to be extracted (or made into the best ☉, out of which the Carbuncle is to be afterwards made, for every (kind of) ☉ doth not at all resemble the nature of a seed, but supplies the place only of an House or covering, which containeth seed in it, and which (covering) must of necessity be removed by him who desires the seed it self.

I have in other places shown how properly the metalline stock or nature may be compared to a Vegetable Apple: Saturn is the root of the Tree; Mars the Trunk or Body; Jupiter the Bark of the Trunk; Mercury the Juice contained betwixt the Bark and the Trunk; Venus the green Leaves; Luna the white Flower or Blossom; Sol the Fruit or Apple of the Tree containing the seed of the Vegetable.

Now then, even as it is a thing evident to all, that the Apple it self is not the seed of the Tree, but the Nut or Kernel is hidden in its inward part, so that the Apple doth only keep or hold in it the seed; even so in like manner ☉ is not at all to be accompted as the seed of Metal, but only as a preserver (and coverer over) of the seed. He now that lights on the true Key, which Paracelsus hath put upon the Golden Coffin, (viz.) the inside of Salt-nitre, he will be able to open, not only the Tin Coffin, but the Silver and Gold Coffin too, and to take that Coffin thereout of, which contains the Carbuncle and other Gems.

These are the things I was willing to publish according to my opinion, concerning that great Carbuncle lying so deeply hidden in those Coffins: I permit others to expound them otherwise, for I do not offer these things to the old Men who stiffly contend for their own conceptions as it were for the best thing they have, it being an hard matter to tame an old dog; but I present them to such only as are the younger students of the true Hermetick Physick or Medicine, and who are not already drawn into various errors by the reading of many Authors. And he that refuseth to believe that even the greatest Arcana may be handled or treated of in a meer simple or plain Stile, and that they need not at all any prolixity, shall never attain his wish’d for end, though he were able to recite by heart even all the Philosophers Books. And thus much may suffice in this place.

Lastly, Paracelsus adds at the end of the Prophecy, that the most Great and Blessed GOD will grant to the finder out of these Treasures notable Power and Fortitude, whereby he may oppress all evils, detect good things, and get every profitable thing, certainly whoever he be that shall find such an universal Treasure, he will labour to suppress every noxious thing, and to disclose (on the other hand) whatsoever is any ways profitable for man-kind, and necessary, and this to the very utmost of his power. For the Philosophers say, Our Art doth either find a Man honest and godly, or it even makes him such an one; that is, it is altogether impossible for such an one that lights on such Treasures to be an ungodly Man, so, as for those highly precious gifts of God not to stir him up to godliness and Mercy.

I could render this Prophecy of Paracelsus more clear, but that I study to be brief, and could manifestly prove, that it is not to be understood according to the bare Letter, but that Paracelsus had regard to this great universal of the Philosophers, which is clearly enough hinted in these words which are mentioned at the end of the said Prophecy, viz. That all evils may be kept under, (or abolished) and that all good things may be drawn forth or advanced, and withal, all necessary and useful things may be gotten. These words do openly enough point at the universal Treasure of the Philosophers, by which all evil is kept under, and all good educed, and all necessary and profitable things acquired. On this wise are my Conceptions of them, let another interpret them according as seems him good. For when the Lion shall have found the said mineral Treasure, he will be incited or stirred up to such a great passionate wrath and power, that is able easily to dull the edge of the Eagles Claws, that is, his adversaries. ’Tis impossible for the Eagle to get such a Treasure, but a thing most easie to the Lion; For there is not a subject in all nature that can make the Lion so fiery and powerful as the magnesia Saturnina can, and therefore it easily tames all Corrosives, and cuts off their Claws. Experience confirms the things I here mention, and therefore I will say no more: Yet however I think it expedient to add this one thing more of the nature and properties of the Lion and Eagle.

It is sufficiently manifest, that the Eagle is called the King of all Birds, and the Lion the King of all four-footed Beasts. Not, as if the Eagle were the greatest amongst the Birds, and the Lion the strongest and greatest Animal amongst the Beasts: No, no, There are bigger Birds and Beasts than the Eagle or the Lion; Geese, Swans, and our Country Storks are bigger than an Eagle, (I omit to speak of the other huge Birds in Asia, Africa, &c. Amongst which the Ostrich is reckoned for one, which is as big almost as a Horse, and runs swifter than a Horse.) Then, for Beasts, there are some of the (like proportionable stature) as the Rhinoceros and Elephant, which fear the Lion no more than the Ostrich and other (great) Birds do the Eagle; yet nevertheless do they acknowledge the Lion and Eagle for King, and that deservedly too, because of the Velocity, strength, valour, and other virtues that those Creatures have.

But yet Historians rank the Griffin and Dragon amongst the Birds and the greatest Animals. They paint (or describe) the Griffin, a winged Animal, one half part resembling a Lion, the other half part an Eagle; the Claws, Wings and Head like an Eagles, the other part of the body like a Lions. But this is a Philosophical and Poetical Fable, by which they would disclose and lay open other Mysteries and Arcana’s. For there is never to be found in all this whole compass (of the World) such a Dragon as flies in the Air or spits out Fire; but all these sayings, point at Salt-petre. They likewise feign the Griffin to be of such power as to be able to carry away through the air an armed Souldier on Horse-back; these and greater things than these can Salt-petre do; for ’tis able to blow up whole Castles and Fortresses with many myriades of Men into the air; and would to God this were not so well known. The Philosophers have only shadowed out their Dragon amongst other Birds. Our Dragon never dies but by the help of his Brother and Sister, that is of the fixt Lion, and corrosive fluid Eagle, the which thing may be likewise said of the Griffins. For of the fixt burning Lion, and fluxil or fluid corrosive Eagle, there is created no other thing but a Griffin, part Eagle and part Lion, which lifts (or blows) up Mountains of most vast weight; when they fight each with the other they kill one another and are raised up again out of the dead Carkass. And thus there are regenerated (or again born) other Lions and other Eagles out of the Griffin, and (if you are so minded) both the Lion and also the Eagle may be fed and fatted with the common Flesh of other Wild Beasts, so as thence forward they may generate innumerable Griffins, which you may use not only in time of War against the Enemies, but also in the Mountains, to dig out Treasures thence, and being digged to carry them into the Nest.

NB. It is reported of the Griffin that he gathers much Gold which he carries with him into his Nest; But all these things are to be understood of the strength and virtues of Salt-petre; concerning which I could be much more prolix and more clear were I not even constrained to over-pass it and let it alone because of the ungodly crew of wicked men.

And now let us enter with the Philosopher Virgil, into the dark Cave or Den of the Sybill, and let us see whether or no we can find the Book there (that is Salt-petre) wherein are found all the secrets of nature: Or rather, let us enter into the Stable with the three wise Men or Kings that came from the East, and let us there seek the Son that was born of a Virgin, who is the King of the World & the King of all Kings, and let us apparel or adorn him with due gifts or presents, that his age & strength may grow up and be augmented, & he may at length drive away the Diseases of his three brethren, viz. of the Vegetable, Animal, and Mineral. This Infant needs not Gold, Myrrh, and Franckincense for his sustentation, but we will bestow upon him instead of Gold, Myrrh, and Franckincense, three other things for multiplications sake; common Sulphur shall supply the room of Gold; common Salt, of Myrrh; the external green boughs of Firr or Elder, of Franckincense; thereof will we make his Bed, and these shall be his coverings.

The Salt which is animated by the Sulphur and converted into Milk shall be his food, so long until he becomes great and strong enough, yea a Potent Monarch, and then will he gainfully reward his Tutor (or Guardian) Joseph, for his laborious Wardship.

The Magi and Philosophers observed the Star of our Infant, which shineth so brightly as that it dazles the sight of the beholder; nor can any one look long upon it without hurting his sight, and thereupon it is worthily called the Son of the ☉: For there is not any clear or bright light without the Sun, the Country fellows therefore do not perceive such a light, but the Chymists can (whensoever pleaseth them) make and see such a light.

The things which I here declare concerning the nativity of Salt-petre, are most easie to be understood. It is generated or born in the Stables, The ☉ is its Father, the ☽ is its Mother, the Wind conveys the Paternal seed in a spiritual manner, into the moist Earth of the Stable, by which, the Virgin Earth being impregnated doth after due time produce its young to light.

NB. That Earth which produceth and conserves Herbs, Grass, and Metals is called the Mother; and that Earth which doth not produce (as in Stables, &c.) is as yet to be accompted as a Virgin, which doth afterwards yield so noble an offspring. No Earth out of which, Herbs, Trees, and Minerals are born doth ever conceive again, or ever intermits the production of such things, and for that reason is it called the Mother of all things. But now that Earth that is found in Stables, which conceives neither the Solar nor Lunar beams, nor is moistned with either Rain or Dew, cannot produce any thing, unless the beams are conveyed thereinto from the Sun by the Air, then the impregnated Virgin in the Stables, brings forth an offspring, which is by the Philosophers presented for its sustentation, with a threefold kind of gifts; to wit, Sulphur instead of Gold, and that being in like manner fixt and most pure; with Salt instead of Myrrh, which is pure and preservative, and with the Juice or Resin of the Firr-tree, or Elder, instead of sweet smelling Franckincense. These three things are the Aliment or food of the new Infant; The Green Boughs of the Firr or Elder, do furnish him with a Bed for his Cradle; The Sulphur and Salt yield him sweet milk to nourish him; so that there needs not any thing else but a good overseer, Joseph, that may keep off the Rain and the cold Air from this Infants Bed.

By such a means as this may we nourish our most tender Infant and advance him to his Kingly Monarchy; when he shall arrive thither he can make all his Brethren sound and rich: For the Vegetables do only desire profitable and convenient food, or some fat earth, whereby they (being well and sound) may attain to their perfection and encrease themselves; which thing Salt-petre does better than any other.

Nor do the Minerals desire ought else but that the impurity and superfluous Sulphur be taken away from them, that so they may (after a perfect Purification) cast forth their seed, that is Gold; and this, Salt-petre does most perfectly. Then Lastly, the Animals seek not after other food than what the Earth supplies them withal, which to effect, Salt-petre must of necessity be at hand.

Salt-petre therefore is the only preserver of all Vegetables Minerals and Animals, but the soul of Man doth not at all belong thereunto, for it is the propriety of Jesus Christ; but as for the bodies, Salt-petre is the most profitable medicament. Whatsoever I have here produced in this place, I have already Written the same in other places of my Treatises, in another kind of manner and expression, and therefore I suppose it to be plainly needless to make any farther addition: He that will not be able to light his dark Candle at this shining light, will be blind all his life time, and consequently incurable.

As concerning the preparation of Sulphur with Salt, how it is to be made a Lac Virginis I have already mentioned it abundantly in many places. And as for the making of the Cradle or Bed, and what form ’tis of I shewed about the beginning of this Work: So that now there remains nothing behind but the applying the hands to the work, if we desire to get honour and goods from (this) principal Monarch.

Salt-petre is the only Artificer to reduce Metals unto their first matter, or of making them Astral. For the Stars are nothing else but pure fire. They exercise fiery Operations, and produce fiery things; like as the Vegetables do putrefy by the Salt-petre in the Dung, and are reduced unto perfection and multiplication, without which putrefying there can never be made any multiplication of the Vegetables, as Christ himself witnesseth; if the Wheat does (not) putrefy in the Earth it can produce no fruits. The like is in the Animals too, yet especially in the Eggs of Birds, which said Eggs must stink and rot afore the hatching of the Chicken comes. Therefore in vain have many tried so to defile (or putrefy) Metals and reduce them to their first matter. Now though the Philosophers tell us that Metals are to be first putrefied afore they can be multiplied, yet they meant not such a putrefaction, but the putrefaction of Metals must be done by the help of fire, and withal must be so effected by Artificers, here below, as the Metals are wrought by the Stars in the Heaven, for we must imitate Nature. And forasmuch as nature generates all Metals by a Celestial Fire, therefore the Artist must go no other way, but must imitate nature if he would do any good on’t.

As for Vegetables and Animals, we willingly allow them a moist putrefaction, but for the Metals, a dry and fiery putrefaction suits with them, and which may be perfected in two or three hours space, as may be seen in my Continuation of Miraculum Mundi, and in (my) Testimony of the Truth, [or Explication of Miraculum Mundi:] And this is the only cause (or rock) against which many have fallen, and so have not gotten any good thing, (or profitable.) Now, afore putrefaction it cannot be enceased; and every thing which induceth a putrefaction into other things must of necessity consist of two contraries in its nature: Water poured upon Water remains Water, and there is no change wrought; but from Fire and Water do many wonderful things proceed. If we pour the corrosive Spirit of Nitre, of Salt or Vitriol upon another corrosive Spirit, they easily embrace each other and are commixt without noise, and there is not thence generated any new thing, but it always remains an acid corrosive Spirit. If we put one strong Lixivium to another like Lixivium, there is no noise (or hissing) stirred up, nor any change made; but now if we mix that same Lixivium with a corrosive Spirit the one operates upon the other, being both contraries, and there is generated of them both somewhat of a middle nature, which has not the likeness of either. This now is clearly evident in strong fixt Nitre, or any other Lixivium of Wood, when it is poured into Aqua-fortis, and they act one upon the other; then of them both, there proceeded a certain middle thing, viz. burning Salt-petre, which brings all things to putrefaction, and promotes or advanceth their multiplication, the which thing is after a sort known in the Vegetables, and Animals; but as for the Metals, the Philosophers have accompted it as a secret even to this very day; and therefore hence comes it to pass that there hath been so much erring in putrefaction (which is the very key of the Art) and nothing hath hitherto been brought unto the wish’d for end.

Forasmuch therefore as Metals ought to be putrefied by the Fire, we do not find any thing more commodious than Salt-petre, which in one hours space, putrefieth all the Metals prepared aforehand, and multiplies them, viz. when a commodious and moist Matrix is put into the Fire, wherein (a man) may put his (metalline) seed to be therein multiplied; for seed is not multiplied without a Matrix, and this is daily observable in the Vegetables and Animals.

Now, as a Vegetable seed needeth for its multiplication a fat and moist Earth, and an Animal Matrix; so likewise the seed of Metals needs a metalline Matrix, without which it cannot be multiplied: And by how much the more apt and commodious the Matrix is, so much the more noble is the Fruit, and so on the contrary.

So then, by this time all men know that by how much the stronger and better the contraries be, so much the better are the fruits, as hath been already said. The stronger the Aqua-fortis is, and the more fixt the Salt or Lee is, that are mixt together, the better and the more plenty of Salt-petre is there generated. But especially if we concentrate corrosive Spirits by Metals & do make them (thereby) yet more corrosive, as also if we concentrate fixt Salts by Flints, and so make them yet more fiery, they do then perform many wonderful Operations. For whereas the bare contraries do yield but only Salts; being concentrated, they do yield forth fruits that break out as if it were Trees: Concerning which you may see in the second part of the Furnaces, about the Liquor of Flints. This is that which we see and believe, viz. that by how much the more the contraries are contrary to each other, so much the greater product is there of Fruits. But because Fire and Water are naturally exceeding contrary to each other, therefore do they also produce the greater fruits, viz. Metals, which are greater than either the Vegetables or Animals are.

NB. If the Artist can think upon a yet hotter Fire than the common Fire is, and a colder Water (than usual) and know where to find them, such will of necessity likewise produce Metals that are more excellent than the Vulgar.

But seeing that amongst all the fires there is not given a hotter than Salt-petre, a cold wife is to be associated unto him, and the wedding is to be celebrated in Hell, then will both of them leave (behind them) Sons of Riches and Health.

’Tis an usual custom throughout all Germany, haply other Kingdoms have the like, that when two contract Matrimony, the Bridgroom and the Bride, are led into the bathes two or three days afore the Wedding is Celebrated, and they are there wash’d, to the end that they may be the more acceptable to each other: And although they put on their best apparel and do adorn themselves with most clean dressings, yet do they at last put off all their fine Ornaments when they desire to conjoin themselves and multiply.

The same is here to be understood of the new metallick multiplication: If each party be but only sound & of a good constitution (though the outward raiment be vile) yet are they able to beget as fair Children, as Royal Persons, (who are loaden with Gold, Silver, precious Stones, and Pearls,) can. Hence it is apparent, that the Garments contribute nothing to the business, but that the multiplication doth solely depend upon the soundness and good constitution of the bodies; and this Pythagoras well knew, and willingly left it to posterity, for he observed that the soul of the Metals being by Art forced out of the body did presently pass into the nighest bodies and after their death, again into the next: Hence it was, that he fell into a great errour, when he concluded, that the same was also true as to the transmigration of the soul of man, and the order therein the same; to wit, that the soul of one man did not presently pass into another man, but as well into Sheep, Birds, Fishes, &c. And for that reason, his successours, (a great part of whom inhabit Africk) will not to this day kill so much as a little Worm, fearing least that they should kill such an Animal, as contains in it the soul of their Father or Mother. Besides too, he signified that the soul of a man was better and more pleasant in Frogs than in the most Potent King. Without doubt this errour arose from hence, viz. his seeing the souls of Metals that are forced out of their bodies, to occupy or possess the nearest and more commodious subjects. By how much the purer the Subject is that the soul of Metals finds or lights on in its departure (or going off from the Metals) the willinglier doth it possess it. We Christians have a more perfect knowledge of the soul given us than was given Pythagoras, but if we speak of Metals, then this saying of Pythagoras hath good foundation, which thing, no experienced Philosopher will ever be able to gain-say or confute with truth. This we know most certainly, that God doth esteem the soul of a beggar as much as of a King; the bodies do indeed make the difference for some bodies are better adorned than other some. Likewise, the noble and not adulterated Alchimy teacheth us that the soul of ♂ or ♀ is as good as the soul of ☉ is; herein is the difference between them, that their bodies are bigger and stronger, and so their noble soul is contemned and rejected by the ignorant, because of the rude grossness of their bodies. Hereupon, the curious searchers of nature have laboured to destroy those gross bodies, and to draw out their pure soul, that they might translate it into better and purer bodies, (the which thing also succeeded according to their desire) and by the extracted souls they transmuted the imperfect and impure bodies of the Metals into most pure Gold: Nor were they ignorant of the Artifice of particularly purifying the gross and impure bodies of the Metals, like as the sick bodies of men being purified by the virtue and help of medicaments are restored to their former health and vigour. For when an impure Patient meets with an expert Physician whom he (viz. the Physician) undertakes to cure, he doth first of all (if his Patient haps to have the Itch, Scabs, the Scurvy, Lues Venerea, Pustules and other stinking sores) prescribe him a purge whereby all the impurities may be first expelled. Then he permits the sick person to use a sweating-house, or stove, in which he may sweat so much as to be very much debilitated by the heat. Lastly, he brings him into a Parlour or Chamber that has a pure air in it, to refresh him, and therein he manageth the cure of him, until he hath recovered his former health and purity; and if the sick be not made clean or pure by the first purgation and sweating, he reiterates the same remedies as often as need shall require, and till the sick be perfectly freed from impurities.

Just so, doth the skilful Chymist proceed in the purification of the imperfect Metals, for he expels all the excrements which they are in an especial manner endued (or soil’d) withal, viz. the impure and stinking Sulphur by the help of the fire, and by the help of little appropriated stoves (or pots) even until they get their due purity; Art therefore imitates Art. But if so be that all Physicians were skill’d in Alchimy and Astronomy we should not need such plenty of Coffins, for in them (viz. Alchimy and Astronomy) one true Art doth continually produce out of it self another.

The Astronomer when he would give a man his judgment as to the manner and term of his life, doth first of all look to the hour of the nativity, and fisheth out what condition that aspect is of, that doth at that time bear chief rule in the Firmament, which when he hath found out he doth by the means of calculation, predict what good or what evil things will befal the Child (or party) whilest he lives.

Although these prognostications are not at all Infallible, yet are they not therefore by any means to be totally rejected. For we oftentimes find many things true by experience which otherwise we would not credit: Nor is it so much without reason that we so esteem them, but this ought not to be done compulsively (or, as if they forced us) for ’tis the usual Proverb, The Stars incline, but do not necessitate. For like as a man that is born under an evil aspect may by doctrine and information be made good, so that here the aspects may be of no moment; so on the other hand, we often find that such an one as is born under a most excellent aspect is corrupted and depraved by his conversation with evil men. And these very things doth even Alchimy demonstrate the truth of: For even as soon as ever the Infant is born & begins to suck in the air, he doth even then attract such influences (according to the opinion of Astronomers) as the Stars do that very hour emit from themselves upon the inferiour bodies (or things here below,) and so consequently he imitates the nature of these: Even so the new born Metallick Infant, doth in the moment of his birth attract a metallick Astrum or Constellation, like to that which did at that time bear the chief sway, and so consequently receiveth qualities like the qualities of this Star or Astrum. And although that the metallick Infant were made a partaker of a good Star (or aspect) the first time of its nativity, yet notwithstanding it may be accidentally infected afterwards, so as thence to become an evil Metal: And on the other hand, that which was bad at the first may be reduced to that pass by Art and a convenient discipline of the fire, as that the best Metal may thencefrom proceed, and this, experience witnesseth every day, nor can it be denied by any but such from whom the light of nature lies hidden.

If now the superior Stars can exercise such great virtues, what hinders but that the inferiour ones may exercise the same if not greater, provided we but rightly govern and tame them. The superiour Stars are not at all subject unto our power, they are submitted or put under God’s guidance only. But the inferiour ones may be handled by us according to our pleasure. The Physician may apply them to Medicine, the Chymist may apply them to Alchimy. He then to whom the knowledge of using the inferiour Astrums aright, is granted, may use them with most great honour, and eminent benefit, whether he be a Physician or a Chymist, which (said Astrums) others are constrained to leave untouch’d to their great disgrace and loss. But men now adays are too much given to laziness and sloath, so that there are but few to be found that will search after nature’s Secrets. A many there are that challenge to themselves the title of learned Philosophers and yet are altogether ignorant of the foundations of true Philosophy. There is not in this age scarce any esteem at all, of true Philosophers, though notwithstanding they deal with us so sincerely and do clearly set afore our Eyes, the interiours of nature, and leave us excellent Writings. So Pythagoras whom we mentioned afore did upon this accompt suppose, that, (because he saw the souls of Metals to be carried out of one body into another, and to Operate as well in this body as in the other former, and consequently to animate this, and make it more perfect,) the case was the very same with the human soul, and by this means he directed as it were his successours to the universal and particular work of Metals.

And even just after the same manner hath Virgil done, when he would that his Carcass should be cut into pieces, and be reduced unto a Life by a continual instillation (or dropping in) of burning Oil. Perhaps the occasion of his falling into those cogitations was this, either because he observed that the dead metallick bodies were by the operation of the Fire, and addition again animated, and so he perswaded himself that the like might possibly be done in man; or that well knowing the impossibility of doing this thing he would give an occasion to such as came after, more curiously to search, and so was willing to point out with his Fingers as it were at the multiplication and propogation of the metallick bodies (as Pythagoras, of the souls.)

Most certain it is, that it will not be any difficulty to him that knows Nitre aright, and can so order it as to operate in metalline bodies in the form of fire, to multiply Sol (in an universal way) and to make the viler Metals more perfect (in a particular way.) And this I was willing here to add. ’Tis well for him that useth the gifts granted him by God, to his glory and the benefit his neighbour.

And thus much may suffice to have been spoken in this place concerning the nativity and multiplication of Salt-petre, and the Potent Monarchy; more shall be spoken upon some other occasion if God please.